NEH (Nehemiah)
NEH.1 • NEH.2 • NEH.3 • NEH.4 • NEH.5 • NEH.6 • NEH.7 • NEH.8 • NEH.9 • NEH.10 • NEH.11 • NEH.12 • NEH.13
NEH.1
[NEH.1.1] The words of Nehemyah son of Hakhal’yah. It came to pass in the month of Kislev in the twentieth year, and I was in Shushan the capital. [§]
divrei nehemyah ben hakhal’yah vayhi bekhodesh kislev shenat esrim vaanokhi hayiti beshushan habirah
This verse begins by identifying the speaker as Nehemyah, son of Hakhal’yah. It then states that events took place in the month of Kislev in the twentieth year. Finally, it clarifies that ‘I’ (Nehemyah) was in the capital city of Shushan.
[NEH.1.2] And Hanani, one of my brothers, came, and men from Judah, and I asked them concerning the Jewish refugees who remained from the captivity and concerning Jerusalem. [§]
Va-yo-vo Cha-na-ni echad mei-achai hu va-anashim mi-Yehuda va-esha-aleim al-ha-Yehudim ha-pleitah asher nish-a-ru min-ha-shevi ve-al-Yerushalayim.
This verse describes a visit from Hanani and other men from Judah. The speaker asks them about the Jewish refugees who remained from the captivity and about Jerusalem. Each word is translated literally, preserving the original structure as much as possible while creating readable English. 'Va' is a conjunction meaning 'and'. 'Echad' means 'one'. 'Mei' means 'from'. 'Anashim' means 'men'. 'Al' means 'about' or 'concerning'. 'Ha' is the definite article 'the'. 'Pleita' means 'refugees'. 'Nish-a-ru' means 'remained'. 'Min' means 'from'. 'Shevi' means 'captivity'.
[NEH.1.3] And they said to me, “Those who remained, those who were left from the captivity, are in great distress and disgrace in the land. Also, the wall of Jerusalem is breached, and its gates have been burned with fire.” [§]
va-yom-ru lee ha-nish-a-rim a-sher nish-a-ru min ha-shvi sham ba-me-di-na b’ra-ah g’do-lah u-v’cher-pah ve-chomat Yerushalayim m’foratzet u-sh’arei-ha nitztu ba-esh.
This verse reports what was said to the speaker. It states that those who remained from the captivity in the land were in great distress and disgrace. Furthermore, the wall of Jerusalem was broken down, and its gates were burned with fire.
[NEH.1.4] And it was, when I heard these words, that I sat and wept and mourned days, and I was fasting and praying before the Gods of the heavens. [§]
Va-yhi ke-shma-i et-ha-devarim ha-eleh yashavti va-evkeh va-et-avleh yamim va-ehi tzam u-mitpalel lifnei Elohei ha-shamayim.
This verse describes a reaction to hearing certain words. 'Va-yhi' means 'and it was'. 'Ke-shma-i' means 'when I heard'. 'Et-ha-devarim ha-eleh' means 'these words'. 'Yashavti' means 'I sat'. 'Va-evkeh' means 'and I wept'. 'Va-et-avleh' means 'and I mourned'. 'Yamim' means 'days'. 'Va-ehi tzam' means 'and I was fasting'. 'U-mitpalel' means 'and praying'. 'Lifnei Elohei ha-shamayim' means 'before the Gods of the heavens'.
[NEH.1.5] And I said, "I beseech you, Yahveh, God of the heavens, the God, the great and the awesome, keeper of the covenant and lovingkindness to those who love him and to those who keep his commandments." [§]
va'omar ana Yahveh Elohei haShamayim haEl haGadol vehanor'a shomer habrit vachesed le'ohevav uleshomrei mitzvotav.
This verse is a prayer. "Va'omar" means "and I said". "Ana" is a plea, meaning "I beseech you". "Yahveh" is the proper name of God. "Elohei" means "God of". "haShamayim" means "the heavens". "haEl" means "the God". "haGadol" means "the great". "venor'a" means "and the awesome". "shomer habrit" means "keeper of the covenant". "vachesed" means "and lovingkindness". "le'ohevav" means "to those who love him". "uleshomrei mitzvotav" means "and to those who keep his commandments".
[NEH.1.6] Please let your ears be attentive and your eyes open to hear the prayer of your servant, which I am praying before you today, both day and night, on behalf of the children of Israel, your servants, and confessing the sins of the children of Israel, which we have sinned against you, and I and the house of my father have sinned. [§]
tehee nah ahzneh-kah-sheh-veht veh-ay-nee-kah pe-too-khoht leesh-moh-ah el-teh-fee-laht ahv-deh-kah ah-sher ah-no-kee meet-pah-lehl leh-pah-neh-kah hah-yohm yohm-ahm vah-lah-yah al-beh-nee yees-rah-ehl ahv-deh-kah oo-meet-vah-deh al-hah-toh-oht beh-nee yees-rah-ehl ah-sher hah-tah-noo lahch vah-ah-nee oo-beyt ah-vee hah-tah-noo.
This verse is a prayerful plea for God to listen to the prayer of a servant. The speaker acknowledges the sins of the Israelites, including their own family. It's a request for attentiveness and forgiveness. 'Tehee nah' means 'let it be, please'. 'Azneh-kah' refers to 'your ears'. 'Aynee-kah' means 'your eyes'. 'Teh-fee-laht' means 'prayer'. 'Ahv-deh-kah' means 'your servant'. 'Hah-toh-oht' means 'sins'. 'Beyt ah-vee' means 'house of my father'.
[NEH.1.7] We have broken, we have broken covenant with you, and we have not kept the commandments, the statutes, and the judgements that you commanded to Moses, your servant. [§]
khavol khavalnu lakh velo shamarnu et hamitzvot ve'et hachukim ve'et hammishpatim asher tzivita et Moshe avdecha.
This verse describes a breaking of covenant and disobedience to the commandments. "Khavol khavalnu" means 'we have broken, we have broken'. It's a repetitive structure emphasizing the act of breaking. "Lakh" means 'to you'. "Velo shamarnu" means 'and we did not keep'. "Et hamitzvot ve'et hachukim ve'et hammishpatim" refers to 'the commandments and the statutes and the judgements'. "Asher tzivita et Moshe avdecha" means 'that you commanded to Moses your servant'.
[NEH.1.8] Remember, please, the matter that you commanded to Moses, your servant, saying, "You will be spread; I will scatter you among the peoples." [§]
zekhar-na es-ha-davar asher tzivita et-mosheh avdek leemor atem tim'alu ani afitz etchem ba'amim.
This verse consists of a request to remember a command given to Moses, concerning the spreading of a people among the nations. "Zekar-na" is a plea to remember. "Es-ha-davar" refers to "the matter" or "the word." "Tzivita" means "I commanded." "Et-mosheh avdek" is "to Moses, my servant." "Leemor" introduces the command itself. "Atem tim'alu" means "you will be spread." "Ani afitz etchem" is "I will scatter you." "Ba'amim" means "among the peoples".
[NEH.1.9] And you will return to God, and keep My commands, and do them, if your scattered ones are in the end of the heavens, from there I will gather them, and I will bring them to the place that I have chosen to cause My name to dwell there. [§]
Veshavtem elai ushmaritem mitzvotai va'asitem otam im yihiyeh nidachechem biktzet hashamayim misham ekabtzem vahaviotim el hamakom asher bacharti leshachein et shmi sham.
This verse speaks of a future restoration of the people of Israel. It details their return to God, their obedience to His commands, even after being scattered to the ends of the earth. God promises to gather them from the farthest reaches and bring them back to the place He has chosen to establish His name.
[NEH.1.10] And they are your servants and your people, whom you redeemed by your great power and by your strong hand. [§]
vehem avadecha ve'amecha asher padita bekochacha hagadol uvyadecha hachazakah.
This verse refers to a people who are servants and the people of God, who were redeemed by God’s great power and strong hand. 'Vehem' means 'and they'. 'Avadecha' means 'your servants'. 'Ve'amecha' means 'and your people'. 'Asher' means 'who/which'. 'Padita' means 'you redeemed'. 'Bekochacha hagadol' means 'by your great power'. 'Uvyadecha hachazakah' means 'and by your strong hand'.
[NEH.1.11] Please, my Lord, let your ear be attentive to the prayer of your servant and to the prayer of your servants who desire to fear your name, and please prosper your servant today and give him favor before this man. And I was the drink-giver to the king. [§]
‘Ana Adonai tehi na oznecha-kashevet el-tefilat avdecha ve’el tefilat avadai ha’chafetzim leyir’ah et-shemekha vehatzlicheha-na le’avdecha hayom utenehu lerachamim lifnei ha’ish hazeh va’ani hayiti mashkeh lammelech.
This verse is a prayer. ‘Ana is an appeal or plea. Adonai is ‘my Lord’. Tehi na means ‘please let be’. Oznecha-kashevet translates to ‘your ear attentive’. Avdecha means ‘your servant’ (singular). Avadai means ‘your servants’ (plural). Ha’chafetzim means ‘who desire’. Leyir’ah means ‘to fear’. Et-shemekha means ‘your name’. Vehatzlicheha-na means ‘and please prosper’. Hayom means ‘today’. Utenahu means ‘and give him’. Lifnei means ‘before’. Ha’ish hazeh means ‘this man’. Va’ani means ‘and I’. Hayiti means ‘I was’. Mashkeh means ‘drink-giver’ or ‘cupbearer’. Lammelech means ‘to the king.’
NEH.2
[NEH.2.1] And it happened in the month of Nisan, in the year twenty to Artaxerxes the king, that wine was before him. And I took the wine and gave it to the king, and I was not displeasing before him. [§]
Va-yi-hi be-kho-desh Ni-san she-nat es-rim le-Ar-ta-khshas-ta ha-me-lekh ya-yin le-fa-nav va-e-sa et ha-ya-yin va-et-nah la-me-lekh ve-lo-ha-yiti ra le-fa-nav.
This verse describes a scene where wine is presented to King Artaxerxes. 'Va-yi-hi' indicates a past event. 'Be-kho-desh Ni-san' means 'in the month of Nisan'. 'She-nat es-rim' means 'in the year twenty'. 'Le-Ar-ta-khshas-ta ha-me-lekh' means 'to Artaxerxes the king'. 'Ya-yin le-fa-nav' means 'wine before him'. 'Va-e-sa et ha-ya-yin' means 'and I took the wine'. 'Va-et-nah la-me-lekh' means 'and I gave it to the king'. 'Ve-lo-ha-yiti ra le-fa-nav' means 'and I was not bad before him'.
[NEH.2.2] And the king said to me, "Why are your face bad, and you are not sick? This is not sickness, but evil of heart. And I feared greatly." [§]
va-yo-mer lee ha-me-lech mah-doo-ah pah-ne-cha ra-eem ve-ah-tah ei-ne-cha cho-leh ein zeh kee-eem ro-ah lev va-ee-rah ha-re-beh me-od
This verse recounts a king questioning someone whose face appears troubled. The king asks why the person looks sad instead of being sick, suspecting it is due to a bad heart or spirit. The person responds that they were very afraid. The original Hebrew uses ‘panecha’ meaning ‘your face’, ‘ra’im’ meaning ‘evil’ or ‘bad’, and ‘ro’ah lev’ literally meaning ‘evil of heart’ or 'bad spirit'. The final phrase ‘va-ee-rah ha-re-beh me-od’ means ‘and I feared greatly’.
[NEH.2.3] And I said to the king, the king, may he live forever, why has my face not found favor, considering that the city of my ancestors’ tombs is ruined and its gates have been consumed by fire? [§]
Va'omar la'melech ha'melech le'olam yichyeh maddua lo yir'u panai asher ha'ir beit kivrot avotai charabah ushe'areiha uchlu ba'esh.
This verse is spoken to a king. The speaker asks why their face has not shown favor, specifically regarding the ruined state of the city of their ancestors' tombs, which has been destroyed and its gates burned. 'Va'omar' means 'and I said'. 'La'melech' means 'to the king'. 'Ha'melech' means 'the king'. 'Le'olam yichyeh' means 'may he live forever'. 'Maddua' means 'why'. 'Lo yir'u panai' means 'have not shown favor to my face'. 'Asher' means 'that' or 'which'. 'Ha'ir' means 'the city'. 'Beit kivrot avotai' means 'the house of the tombs of my fathers'. 'Charabah' means 'ruined'. 'Ushe'areiha' means 'and its gates'. 'Uchlu ba'esh' means 'were consumed by fire'.
[NEH.2.4] And the king said to me, "What is it that you request?" And I will pray to the Gods of the heavens. [§]
Va-yo-mer lee ha-me-lech al mah zeh atah me-vah-kesh va-et-pah-lel el elo-hay ha-sha-ma-yim.
This verse describes a king speaking to someone and asking what they are requesting. The person responds that they will pray to the Gods of the heavens.
[NEH.2.5] And I said to the king, "If it pleases the king, and if your servant finds favor in your eyes, that you would send me to Judah, to the city of the graves of my fathers, and I will build it." [§]
va'omar lamelech im al hamelech tov ve'im yitav avdecha lifanecha asher tishlacheni el yehudah el ir kivrot avotai ve'evnenah.
This verse is a request made to the king. The speaker asks if it pleases the king, and if the king finds favor with his servant, to allow him to go to Judah, to the city of the graves of his fathers, and to rebuild it. The names of God are not present in this verse.
[NEH.2.6] And the king said to me, and the advisor who sat with him, "Until when will your journey be, and until when will you return?" And it was good in the eyes of the king, and he sent me, and I gave to him a timeframe. [§]
Va-yo-mer lee ha-me-lech ve-ha-she-gal yo-she-vet etz-lo ad-ma-tai yih-yeh ma-ha-la-chah-cha u-ma-tai ta-shuv va-yitav lif-nei ha-me-lech va-yish-la-che-ni va-et-nah lo ze-man.
This verse recounts a conversation between the speaker and the king and his advisor. The king asks how long the speaker’s journey will take and when they will return. The king then approves of the speaker and sends them on their way, and the speaker gives him a timeframe.
[NEH.2.7] And I said to the king, "If it is good to the king, let letters be given to me concerning investigations beyond the river, which will allow me to go until I come to Judah." [§]
Va'omar lamelch im al hamelch tov igrot yitnu li al pachavot eiver hanahar asher ya'aviruni ad asher avo el Yehudah.
This verse is from Ezra 4:11. It records a message sent to King Artaxerxes. 'Va'omar' means 'and I said'. 'Lamelch' means 'to the king'. 'Im al hamelch tov' means 'if to the king it is good'. 'Igrot yitnu li' means 'let them give letters to me'. 'Al pachavot' means 'concerning investigations'. 'Eiver hanahar' means 'beyond the river' - referring to the Euphrates. 'Asher ya'aviruni' means 'which will send me' or 'which will allow me to go'. 'Ad asher avo' means 'until I come'. 'El Yehudah' means 'to Judah'.
[NEH.2.8] And a letter to Asaph, keeper of the orchard belonging to the king, that he may give to me timbers to build the gates of the capital city, belonging to the house, and to the wall of the city, and to the house that I will enter. And the king gave to me according to the good hand of the Gods upon me. [§]
ve-iggeret el-Asaph shomer ha-pardes asher la-melech asher yitten-li etzim le-karot et-sha'arei ha-bira asher la-bayit u-le-chomat ha-ir u-la-bayit asher avo elav vayitten-li ha-melech ke-yad-Elohim ha-tovah alai.
This verse details a letter requesting timber for construction projects. 'Asaph' is a proper noun, a person's name, and is the keeper of the king's orchard. The letter requests wood for gates of the capital city, for a house, for the city wall, and for a house the speaker will enter. The king grants this request with a benevolent act.
[NEH.2.9] I went to the officials beyond the river and gave them the king’s letters. The king also sent with me chiefs of the army and horsemen. [§]
Va'avo el-pachavot eiver hanahar va'etnah lahem et igrot hammelech vayishlach immi hamekhe sarai chail ufarashim.
This verse describes someone traveling to the officials beyond the river and delivering the king's letters. The king also sent soldiers and horsemen with this person. The names used are descriptive. 'Pachavot' means officials or governors. 'Eiver hanahar' means 'beyond the river'. 'Igrot hammelech' means 'the king's letters'. 'Sarai chail' means 'chiefs of the army'. 'Parashim' means 'horsemen'.
[NEH.2.10] And Sanballat the Horonite and Tobiah the servant the Ammonite heard, and great evil became evil to them, that a man had come to seek good for the children of Israel. [§]
Va-yishma Sanballat ha-choroni v'Toviyya ha-eved ha-ammoni va-yera lahem ra'ah gedolah asher ba adam livakesh tovah livnei Yisrael.
This verse describes Sanballat the Horonite and Tobiah the Ammonite servant becoming greatly distressed upon hearing that someone has come to seek good for the children of Israel. 'Va-yishma' means 'and he heard'. 'Sanballat ha-choroni' is 'Sanballat the Horonite'. 'Toviyya ha-eved ha-ammoni' is 'Tobiah the servant the Ammonite'. 'Va-yera lahem ra'ah gedolah' means 'and it became evil to them, great evil'. 'Asher ba adam livakesh tovah livnei Yisrael' means 'that a man came to seek good for the children of Israel'.
[NEH.2.11] And I came to Jerusalem and I was there for three days. [§]
va-avo el-yerushalayim va-ehi sham yamim shloshah
This verse describes someone arriving in Jerusalem and remaining there for three days. 'Va-avo' means 'and I came'. 'El' means 'to'. 'Yerushalayim' is the name of the city, Jerusalem. 'Va-ehi' means 'and I was'. 'Sham' means 'there'. 'Yamim' means 'days'. 'Shloshah' means 'three'.
[NEH.2.12] I arose at night, I and a few men with me, and I did not tell anyone what the Gods were giving into my heart to do for Jerusalem. There was no animal with me, except for the animal that I rode upon. [§]
va'akum lailah ani va'anashim me'at immi v'lo higadti le'adam mah elohai noten el libbi la'asot liyerushalayim u'vehemah ein immi ki im ha'vehemah asher ani rochev bah.
This verse describes a nighttime journey undertaken by the speaker with a small group of people. The speaker did not tell anyone what the Gods had put into their heart to do for Jerusalem. They were traveling without animals, except for the one they were riding.
[NEH.2.13] And I went out by the gate of the valley at night, and toward the face of the spring of the dragon, and toward the gate of the refuse. And I was breaking through the walls of Jerusalem, which had been breached, and its gates were consumed by fire. [§]
va'etzea b'sha'ar-hagayya layla v'el-p'nei ein hatanin v'el-sha'ar ha'ashpot va'ehi sover b'chomot Yerushalayim asher-hemprotzim ushe'areiha uchlu ba'esh.
This verse describes someone going out by night to the Valley Gate, facing the Dragon Spring, and to the Ashpot Gate, and then breaking through the walls of Jerusalem which were breached, and whose gates were burned with fire. It is a description of a night raid or inspection of damaged fortifications.
[NEH.2.14] And I passed by the gate of the spring and by the pool of the king, and there was no place for an animal to pass under me. [§]
va'evor el-sha'ar ha'ayin ve'el-brekhat ha'melech ve'ein-makom labehemah la'avor takhatay.
This verse describes someone passing by the gate of the spring and the King's Pool. The speaker observes that there is no space for an animal to pass beneath them, implying they are elevated or in a position of authority or prominence.
[NEH.2.15] And I went up by the stream at night and I contemplated on the wall and I returned and I came through the gate of the valley and I returned. [§]
va'ehi 'oleh banachal laylah va'ehi sover bachomah va'ashuv va'avo besha'ar hagi va'ashuv
This verse describes someone going up by the stream at night, contemplating on the wall, returning and entering through the valley gate, and returning again. 'Oleh' means 'I went up', 'banachal' means 'by the stream', 'laylah' means 'night', 'sover' means 'I contemplated', 'bachomah' means 'on the wall', 'va'ashuv' means 'and I returned', 'va'avo' means 'and I came', 'besha'ar' means 'through the gate', 'hagi' means 'the valley', and 'va'ashuv' means 'and I returned'.
[NEH.2.16] And the officials did not know where I had gone, nor what I was doing, and to the Jews, and to the priests, and to the guards, and to the officials, and to the others doing the work, even until now, I have not told. [§]
vehassganim lo yadu anah halachti uma ani ose velayehudim velakohanim velachorim velassganim uleyeter ose hamelacha ad ken lo higadti.
This verse describes a situation where the officials are unaware of the speaker's actions and destination. The speaker has not revealed what they are doing to the Jews, the priests, the guards, the officials, and the others engaged in the work. 'Assganim' refers to officials or satraps. 'Yechudim' means Jews. 'Kohanim' means priests. 'Chorim' means free men, or guards. 'Yeter' means the rest or others. 'Melacha' means work. 'Higadti' means I have told.
[NEH.2.17] And I said to them, "Do you see the evil that we are in, that Jerusalem is ruined and its gates are burned with fire? Go and let us build the wall of Jerusalem, so that we will no longer be a reproach." [§]
Va'omar alehem atem ro'im ha'ra'ah asher anachnu bah asher Yerushalayim charabah ush'areiha nitz'tu ba'esh lechu venivne et chomat Yerushalayim velo nihyeh od cherpah.
This verse is from Nehemiah 1:3. It details a plea to rebuild the walls of Jerusalem after its destruction. 'Va'omar' means 'and I said'. 'Alehem' means 'to them'. 'Atem' means 'you'. 'Ro'im' means 'see'. 'Ha'ra'ah' means 'the evil/bad thing'. 'Asher' means 'that/which'. 'Anachnu' means 'we'. 'Bah' means 'in it'. 'Yerushalayim' is the name Jerusalem. 'Charabah' means 'destroyed/ruined'. 'Ush'areiha' means 'and its gates'. 'Nitz'tu' means 'were burned'. 'Ba'esh' means 'by fire'. 'Lechu' means 'go'. 'Venivne' means 'and we will build'. 'Et chomat' means 'the wall of'. 'Veloh nihyeh' means 'and we will not be'. 'Od' means 'still/anymore'. 'Cherpah' means 'a reproach'.
[NEH.2.18] And I told them of the hand of the Gods which is good to me, and also of the words of the king which he spoke to me. And they said, "Let us rise up and build," and they strengthened their hands for the good. [§]
va-ah-gid la-hem et-yad el-oh-hai asher-hee to-vah ah-lai ve-af-div-rei ha-me-lech asher a-mar-lee va-yom-ru na-koom u-van-ee-nu va-yech-za-ku ye-dei-hem la-to-vah.
This verse recounts a speaker telling others about the goodness of the Gods toward them and the king's words to them. The people then resolve to rise up and rebuild, and they strengthen their hands for the good work.
[NEH.2.19] And Sanballat the Horonite, and Tobiah the Ammonite servant, and Geshem the Arab heard of it, and they mocked us and despised us. And they said, "What is this thing that you are doing? Are you rebelling against the king?" [§]
Va-yishma Sanbalat ha-horoni ve-toviyah ha-eved ha-ammoni ve-geshem ha-arvi va-yaligu lanu va-yivzu aleinu va-yomru mah ha-davar hazeh asher atem osim ha-al ha-melech atem mordim.
This verse details the reaction of Sanballat the Horonite, Tobiah the Ammonite servant, and Geshem the Arab to the work being done by the Israelites. They mock and despise the Israelites, and question whether their building is an act of rebellion against the king. The names are transliterated as they appear in the text. "Va" means "and". "Ha" means "the".
[NEH.2.20] And I spoke to them, saying, "The God of the heavens will succeed for us, and we, His servants, will rise and rebuild. But to you there is no portion, nor righteousness, nor remembrance in Jerusalem." [§]
va-ashiv otam davar va-omar lahem elohei ha-shamayim hu yatzliach lanu va-anachnu avadav nakum uvaninu ve-lachem ein-chelek u-tzedakah u-zicharon bi-yerushalayim.
This verse recounts a statement made to others. 'Va-ashiv otam davar' means 'and I returned a word to them' or 'and I spoke to them'. 'Elohei ha-shamayim' refers to 'the God of the heavens'. 'Hu yatzliach lanu' means 'He will succeed for us'. 'Va-anachnu avadav nakum uvaninu' means 'and we, His servants, will rise and rebuild'. 'Ve-lachem ein-chelek u-tzedakah u-zicharon bi-yerushalayim' states 'and to you there is no portion, nor righteousness, nor remembrance in Jerusalem'.
NEH.3
[NEH.3.1] And Elyashiv, the chief priest, and his brothers, the priests, rose up and built the gate of the sheep. They sanctified it, and they set up its doors, and they sanctified it up to the Tower of the Hundred, even up to the Tower of Hananel. [§]
Va-ya-kam Elyashiv ha-kohen ha-gadol ve-echav ha-kohenim va-yivnu et-sha'ar ha-tson hema kidd'shuhu va-ya'amidu dal'totav ve-ad migdal ha-meah kidd'shuhu ad migdal Chanan'el.
This verse describes the rebuilding of the Sheep Gate in Jerusalem. Elyashiv, the chief priest, and his fellow priests undertook the work. 'Kidd'shuhu' means 'they sanctified it.' The verse details which parts of the gate were sanctified, specifically up to the Tower of the Hundred and the Tower of Hananel.
[NEH.3.2] And by his hand, the men of Jericho built. And by his hand, Zakur son of Imri built. [§]
ve'al-yado banu anshei yerecho vesual-yado bana zakur ben-imri
This verse describes the rebuilding of Jericho and attributes the work to a man named Zakur, son of Imri. "Yado" refers to 'his hand' and is used figuratively to mean 'by his agency' or 'through his efforts'. The repetition of 'yado' emphasizes the agency. "Anshei" means 'men of'. "Bana" means 'he built'.
[NEH.3.3] And the gate of the fish, the sons of Senaah built it. They called it, and they set up its doors, its bolts, and its bars. [§]
ve’et sha’ar ha-dagim banu bnei ha-sena’ah hema qeru’hu va-ya’amidu dal’totav man’ulav u-brikhav.
This verse describes the building of a gate of the fish by the sons of Senaah. They named it and set up its doors, its bolts, and its bars. 'Ve’et' means 'and'. 'Sha’ar' means 'gate'. 'Ha-dagim' means 'the fish'. 'Banu' means 'they built'. 'Bnei' means 'sons'. 'Ha-sena’ah' means 'of Senaah'. 'Hema' means 'they'. 'Qeru’hu' means 'they called it'. 'Va-ya’amidu' means 'and they set up'. 'Dal’totav' means 'its doors'. 'Man’ulav' means 'its bolts'. 'U-brikhav' means 'and its bars'.
[NEH.3.4] And through their hand Yahveh strengthened Meremot son of Uriah son of the Thorn, and through their hand Yahveh strengthened Mishulam son of Berechiah son of Meshezabe’el, and through their hand Yahveh strengthened Tzaddok son of Baana. [§]
ve'al-yadahm hekhizik meremot ben-uriyah ben-ha-kotz u'al-yadahm hekhizik mishulam ben-berechiyah ben-meshezabe'el u'al-yadahm hekhizik tzaddok ben-ba'ana.
This verse details those whom Yahveh strengthened through the hand of others. 'Yad' means hand, and is used to show agency. The verse lists three individuals – Meremot, Mishulam, and Tzaddok – and identifies their lineage, stating that each was strengthened by others.
[NEH.3.5] And by their hand, the Tekoites strengthened themselves, and their leaders did not bring their necks into the service of their lords. [§]
ve'al-yadam hekhziku hat'toku'im ve'addir'ehem lo-heviu tzavar'am ba'avodat adoneihem.
This verse describes the Tekoites and their leaders not bringing their necks into the service of their lords. 'Yadam' means 'their hand,' referring to power or control. 'Hekhziku' means 'they strengthened' or 'they held.' 'Adir'ehem' means 'their mighty ones' or 'their leaders.' 'Tzavar'am' literally means 'their necks,' but is used idiomatically to mean submission or servitude. 'Avodat' means 'service' or 'work,' and 'adoneihem' means 'their lords.'
[NEH.3.6] And they strengthened the old gate; Yoada son of Paseach and Meshulam son of Besodya. They called to it, and they set up its doors and its bolts and its bars. [§]
ve’et sha’ar hayeshana hechiziku yoyada ben-paseach umeshulam ben-besodya hema keruhu vay’amidu dal’tav uman’ulav ubrihav.
This verse describes Yoada son of Paseach and Meshulam son of Besodya reinforcing the old gate. 'Ve’et' signifies 'and' with a direct object marker. 'Sha’ar' means gate. 'Hayeshana' means 'the old'. 'Hechiziku' means 'they strengthened'. 'Yoyada ben-Paseach' means 'Yoada son of Paseach'. 'Umeshulam ben-Besodya' means 'and Meshulam son of Besodya'. 'Hema' means 'they'. 'Keruhu' means 'they called to it' (referring to the gate). 'Vay’amidu' means 'and they set up'. 'Dal’tav' means 'its doors'. 'Uman’ulav' means 'and its bolts'. 'Ubrihav' means 'and its bars'.
[NEH.3.7] And by their hand, the Gods established Meltiah the Gibbonite and Jadon the Meronothite, men of Gibeon and Mizpah, to the position of governor beyond the river. [§]
ve'al-yadām hekhizik melti'ah ha'giv'oni ve'yadon ha'meronoti anshei giv'on ve'ha'mitzpah lekisea pakhat eiver ha'nahar.
This verse describes the appointment of two men, Meltiah the Gibbonite and Jadon the Meronothite, to positions of authority over the people of Gibeon and Mizpah, specifically placing them as governors east of the river. 'Yad' refers to 'hand,' often used metaphorically for power or agency. 'Hehkizik' means 'he strengthened' or 'he established'. 'Pakhat' means 'governor' or 'official'. 'Eiver' means 'beyond' or 'east of'. 'Hanaahar' is 'the river'.
[NEH.3.8] By his hand, Uzziel, son of Charhayah, strengthened the goldsmiths. And by his hand, Chananyah, son of Harakachiyim, strengthened it. And they strengthened Jerusalem until the broad wall. [§]
al-yado hechezik uziel ben-charhayah tzorfim su-al-yado hechezik chananyah ben-harakachiyim vayazvu yerushalaim ad hachomah harochabah.
This verse describes how Uzziel, son of Charhayah, and Chananyah, son of Harakachiyim, strengthened Jerusalem's walls. 'Al-yado' means 'by his hand', referring to someone providing support or empowerment. 'Hechezik' means 'strengthened'. 'Tzorfim' refers to goldsmiths, in this context likely meaning skilled workers. 'Vayazvu' means 'and they left' or 'and they abandoned', but in this context it means 'and they strengthened'. 'Ad hachomah harochabah' means 'until the broad wall'.
[NEH.3.9] And through their hand, Yahveh strengthened Refayah son of Hur, leader of half the district of Jerusalem. [§]
ve'al-yadahm hekh'zikh r'fayah ben-khur sar khatzi pelek Yerushalayim.
This verse details a person named Refayah, son of Hur, who was a leader of a portion of Jerusalem. 'Yad' means hand, and is used here metaphorically to indicate agency. 'Hekh'zikh' implies strengthening or holding firm. 'Sar' is 'leader' or 'prince'. 'Khatzi' means half, and 'pelek' signifies a division or district. The verse is simply stating Refayah son of Hur was a leader in a portion of Jerusalem.
[NEH.3.10] And by their hand, strengthened Yedayah son of Kharumaf, and opposite his house, by his hand, strengthened Hattush son of Khashavnyah. [§]
ve'al-yadahm hekhizik yedayah ben-kharumaf veneqed bayito so'al-yado hekhizik hattush ben-khashavnyah.
This verse describes support given by two individuals, Yedayah and Hattush, to someone. 'Yadahm' refers to 'their hand,' implying support. 'Bayito' means 'his house,' indicating the location where the support is given. The verse details who provides support and to whom, as well as where the support takes place. The names Yedayah, Hattush, and Kharumaf are transliterated as they appear.
[NEH.3.11] A second portion Malkiyah son of Harim took possession of, and Hashshuv son of Pakhat of Moab, and the tower of the ovens. [§]
midah shenit hekhizik Malkiyah ben-Harim ve-hashshuv ben-Pakhat Moav ve-et migdal ha-tanurim.
This verse describes Malkiyah son of Harim and Hashshuv son of Pakhat from Moab taking possession of a tower. "Midah shenit" means “second measure” or a second portion. “Hekhizik” means he strengthened or took possession of. “ben” means son. “ve” means and. “et” is a grammatical marker indicating the direct object. “migdal” means tower. “ha” is the definite article, ‘the’. “tanurim” means ovens.
[NEH.3.12] And by his hand, peace was strengthened, the son of the sorcerer, a leader of half the district of Jerusalem, he and his daughters. [§]
ve'al-yado hechezik shalum ben-halochesh sar chatzi pelech Yerushalayim hu ubnotav.
This verse discusses a man named Shalom, son of the sorcerer, a leader of half the district of Jerusalem, and his daughters. 'Yado' means 'by his hand'. 'Hechezik' means 'strengthened' or 'maintained'. 'Shalum' is a name meaning peace. 'Ben-halochesh' means 'son of the sorcerer'. 'Sar' means leader or prince. 'Chatzi pelech' means half of a district. 'Yerushalayim' is Jerusalem. 'Hu' means he. 'Uvnotav' means and his daughters.
[NEH.3.13] As for the gate of the valley, Chanun fortified it, and the inhabitants of Zanokh built it. They set up its doors, its locks, and its bolts, and one thousand cubits on the wall, until the gate of the overflow. [§]
Et sha'ar ha-gi' ha-chezik chanun ve-yoshvei zanokh hemah banuhu va-ya'amidu dal'totav man'ulav u-ve-richav ve-elef amah ba-chomah ad sha'ar ha-shafot.
This verse describes the fortification of a valley gate. 'Et' is an untranslatable marker. 'Sha'ar' means gate. 'Ha-gi' means 'the valley'. 'Ha-chezik' means 'the strong/fortified'. 'Chanun' is a proper name, likely meaning 'gracious'. 'Ve-yoshvei zanokh' means 'and the inhabitants of Zanokh'. 'Hemah' means 'they'. 'Banuhu' means 'they built it'. 'Va-ya'amidu' means 'and they set up'. 'Dal'totav' means 'its doors'. 'Man'ulav' means 'its locks'. 'U-ve-richav' means 'and its bolts'. 'Ve-elef amah' means 'and one thousand cubits'. 'Ba-chomah' means 'on the wall'. 'Ad sha'ar ha-shafot' means 'until the gate of the lips/overflow'.
[NEH.3.14] And Malkiyah, son of Rekhav, leader of the district of Beit Hakerem, strengthened the gate of the refuse dump. He himself will build it and set up its doors, its bars, and its bolts. [§]
ve'et | sha'ar ha'ashpot hekhizik Malkiyah ben-Rekhav sar pelech beit-hakarem hu yivne'nu veya'amid dal'totav man'ulav ub'rikhav.
This verse describes Malkiyah, son of Rekhav, who is a leader of the district of Beit Hakerem, reinforcing or repairing the gate of the refuse dump. He is responsible for building the doors, bars, and bolts.
[NEH.3.15] And Shalun, son of Kol-Chozeh, a leader of Pelech Hammitzpah, fortified the gate of the Eye. He will rebuild it and dedicate it, and he will set up its doors, its bolts, and its bars. And he fortified the wall of the pool of Shelah, which is by the King’s garden, up to the steps that descend from the city of David. [§]
ve'et sha'ar ha'ayin hechezik shallun ben-kol-chozeh sar pelech hammitzpah hu yivnenu v'yitalelenu v'ya'amidu dal'totav man'ulav u'vrichav ve'et chommat brechat hashelach legan-hammelech ve'ad-hama'alot hayordot me'ir David.
This verse describes the rebuilding of a gate and a wall in Jerusalem. 'Sha'ar ha'ayin' likely refers to a specific gate. Shallun, son of Kol-Chozeh, is tasked with the rebuilding. The verse also details the rebuilding of the wall of the pool of Shelah, which is near the King's garden, and mentions the steps leading down from the City of David.
[NEH.3.16] After him, Nehemiah son of Azbuz, a leader of half the district of Bet Zur, held it, extending as far as the tombs of David, and to the pool which was made, and to the house of the heroes. [§]
akhareyv hekhizik nehemyah ben-azbuz sar hatsi pelek bet-tsur ad-neged kivrei david ve-ad habrekhah ha'asyuya ve-ad beit hagibborim.
This verse describes Nehemiah son of Azbuz, a leader, holding a portion of the district of Bet Zur, extending to the tombs of David and to the man-made pool, and to the house of the heroes. The word 'akhareyv' means 'after him', indicating someone else previously held this position. 'Hekhizik' means 'he held' or 'he possessed'. 'Sar' means leader or captain. 'Hatsi pelek' is 'half a district'. 'Bet-tsur' is the name of a location, Bet Zur. 'Ad-neged' means 'until opposite' or 'as far as'. 'Kivrei' means 'tombs of'. 'Habrekhah ha'asyuya' is 'the pool which was made'. 'Beit hagibborim' means 'house of the heroes'.
[NEH.3.17] After him, the Levites strengthened Rekhum son of Bani. Through him, Khashavyah, commander of half of the division of Qeilah, strengthened his division. [§]
akhareyv hekhziqu halvyim rekhum ben-bani al-yado hekhzik khashavyah sar-khatsi-pelek qeilah lefilkho.
This verse describes the Levites who assisted in a specific task, likely related to temple duties or musical accompaniment. 'Akhareyv' means 'after him,' indicating a sequence of support. 'Hekhziqu' means 'they strengthened' or 'they supported.' 'Halvyim' are the Levites. 'Rekhum ben-Bani' is a specific Levite's name, 'Rekhum son of Bani.' 'Al-yado' means 'by his hand' or 'through him.' 'Khashavyah sar-khatsi-pelek qeilah' is another Levite, 'Khashavyah, commander of half of the division of Qeilah.' 'Lefilkho' means 'to his division.'
[NEH.3.18] His brothers supported after him the son of khenadad, commander of half the region of qeilah. [§]
akhareyv hekhziku akhehem bawai ben khenadad sar khatsi pelek qeilah.
This verse describes the brothers of a man supporting his son, and identifies the son's position. 'akhareyv' means 'after him' or 'behind him', suggesting support. 'hekhziku' means 'they strengthened' or 'they supported'. 'akhehem' means 'his brothers'. 'bawai' is 'in the house of'. 'ben khenadad' is 'son of khenadad'. 'sar khatsi pelek' means 'commander of half of the region'. 'qeilah' is a place name.
[NEH.3.19] And he strengthened the hand of Ezer, son of Joshua, commander of the watchtower, a second measure opposite the ascent of the weaponry. [§]
vaychazek al-yado ezer ben-yeshua sar hamitzpah midah shenit minenged alot haneshek hamiktsa.
This verse describes someone strengthening the hand of a helper, son of Joshua, who is a commander of the watchtower, measuring a second measure against the ascent of weaponry.
[NEH.3.20] After him, the portion was strengthened by Baruch, son of Zabai, a second measurement from the portion until the entrance of the house of Eliashib, the great priest. [§]
akhareyv hekhra hekhezik barukh ben-zavvai midda shenit min-hamiktsa' ad-petakh bayt elyashiv hakohen hagadol.
This verse describes Baruch, son of Zabai, measuring a second portion, starting from a specific point and ending at the entrance of the house of Eliashib, the great priest. The verse details a surveying or measuring activity related to a building or structure, possibly for reconstruction or repair.
[NEH.3.21] After that, he measured the measurements, son of Uriah, son of the thorn, a second measurement from the entrance of the house of Eliashib and to the end of the house of Eliashib. [§]
akhareyv hekhizik mremot ben-uriyah ben-haqots midah shenit mipe’takh beyt eliyashiv ve’ad-takhlit beyt eliyashiv.
This verse describes the second measurement that was taken after the first, starting from the entrance of Eliashib’s house and extending to the end of Eliashib’s house. 'Akhareyv' means 'after him' or 'after it'. 'Hekhizik' means 'he strengthened' or 'he secured', but in context, it means 'he measured'. 'Mremot' refers to measurements. 'Ben-uriyah' means 'son of Uriah', and 'ben-haqots' means 'son of the thorn'. 'Midah shenit' means 'second measurement'. 'Mipe’takh' means 'from the entrance'. 'Beyt eliyashiv' means 'the house of Eliashib', and 'takhlit' means 'end'.
[NEH.3.22] And after him, the priests, the men of the valley, strengthened him. [§]
ve-akhareyv hekhziku ha-kohenim anshey ha-kichar
This verse describes the Kohanim (priests) supporting or strengthening someone after another individual. 've' means 'and', 'akhareyv' means 'after him', 'hekhziku' means 'they strengthened' or 'they supported', 'ha-kohenim' means 'the priests', 'anshey' means 'men of' or 'people of', and 'ha-kichar' means 'the valley'.
[NEH.3.23] After him, Binyamin strengthened and was important over their house. After him, Azar'yah son of Ma'aseyahu son of Ananyah strengthened, near his house. [§]
acharayv hechizik binyamin vechashuv neged betam sacharayv hechizik azar'yah ben-ma'aseyahu ben-anan'yah etzel beto.
This verse lists individuals who held positions of responsibility or support within a household or community. "acharayv" means "after him", indicating a succession or following someone. "hechizik" means "he strengthened" or "he held". "binyamin" is a name, meaning "son of the right hand". "vechashuv" means "and important" or "and honored". "neged betam" means "against their house" or "over their house" (implying oversight or responsibility). "sacharayv" means "after him" (again, indicating succession). "azar'yah" is a name, meaning "Yahveh helps". "ben-ma'aseyahu" means "son of Ma'aseyahu" (a name). "ben-anan'yah" means "son of Ananyah" (a name). "etzel beto" means "near his house" or "by his house".
[NEH.3.24] After him, his son continued building, Ben-Henedad’s son, a second measure, from the house of Azariah to the corner and to the turning. [§]
akhareyv hekhzeek binnu ben-khenadav midah shenit mibeet azar'yah ad-hamiktsoa ve'ad-hapinnah
This verse describes the rebuilding work done by Ben-Henedad’s son, following his father. It specifies that he built a section from the house of Azariah up to the corner and up to the turning.
[NEH.3.25] Palal, son of Uzai, was positioned opposite the edge, and the tower extending from the house of the upper king, which belongs to the courtyard of the enclosure. Following him was Pedayah, son of Parosh. [§]
Pa-lal ben-U-zai mi-ne-ged ha-mik-tzo-a, ve-ha-mig-dal ha-yo-tse mi-beit ha-me-lech ha-el-yon, asher la-chat-zar ha-ma-ta-ra, ach-a-riv pe-da-yah ben-Par-osh.
This verse describes the location of someone named Palal, son of Uzai, in relation to a certain structure, and then introduces another person, Pedayah, son of Parosh. 'Mik-tzo-a' refers to an 'end' or 'edge', possibly of a wall. 'Mig-dal' means 'tower'. 'Beit ha-me-lech ha-el-yon' refers to 'the house of the upper king', and 'chat-zar ha-ma-ta-ra' refers to 'the courtyard of the enclosure'.
[NEH.3.26] And the Nethinim lived in the Ophel, opposite the gate of the waters, toward the east, and the tower projecting. [§]
vehanentinim hayu yosvim baophel ad neged sha'ar hamayim lamizrach vehamigdal hayotze.
This verse describes where the Nethinim (temple servants) lived. 'Nethinim' refers to a specific group who served at the temple. 'Ophel' is a hill or elevated area near the city of Jerusalem. 'Sha'ar hamayim' is literally 'the gate of the waters'. 'Lamizrach' means 'to the east'. 'Hamigdal hayotze' means 'the tower that goes out' or 'the projecting tower'.
[NEH.3.27] After him, the trumpeters held a second measurement from opposite the large tower that comes out, and up to the wall of the Ophel. [§]
akhareyv hekhziqu ha-toki'im midah shenit minenged ha-migdal ha-gadol ha-yotze' v'ad khomat ha-ofel
This verse describes the trumpeters following after someone, taking a second measurement from opposite the large tower that protrudes, up to the wall of the Ophel.
[NEH.3.28] Above the gate of the horses, the priests held positions, each one facing his house. [§]
may-al | sha-ar ha-soo-seem hekh-zee-koo ha-ko-ha-neem eesh le-neh-ged bay-toh.
This verse describes priests holding positions above the gate of the horses, each opposite their own house. "May-al" means "above." "Sha-ar" means "gate." "Ha-soo-seem" means "of the horses." "Hekh-zee-koo" means "they held." "Ha-ko-ha-neem" means "the priests." "Eesh" means "each man/person." "Le-neh-ged" means "opposite/facing." "Bay-toh" means "his house."
[NEH.3.29] After him, Tsadoq son of Immer held authority over his house. And after him, Shma'yah son of Shkhan'yah held the position of guard of the eastern gate. [§]
akhareyv hekhzik tsadoq ben-immer neged beyto. u'akhareyv hekhzik shma'yah ben-shkhan'yah shomer sha'ar hamizrakh.
This verse describes who held positions of responsibility after certain events. 'akhareyv' means 'after him' or 'after that'. 'hekhzik' means 'he strengthened' or 'he held'. 'tsadoq ben-immer' is 'Tsadoq son of Immer'. 'neged beyto' means 'against his house' or 'over his house'. 'u'akhareyv' means 'and after him'. 'shma'yah ben-shkhan'yah' is 'Shma'yah son of Shkhan'yah'. 'shomer sha'ar hamizrakh' means 'guard of the eastern gate'.
[NEH.3.30] After Hananyah son of Shelemyah and Hanun son of Tzalaf held the sixth measurement as a second portion, following them Meshulam son of Berekhyah held it against his debt. [§]
akharey hekhizik khanyah ben-shelemyah vekhanun ben-tsalaf hashishshi midah sheni saharay hekhizik meshulam ben-berekhyah neged nishkato.
This verse describes a sequence of individuals who held a position or responsibility related to a measurement or task. 'Akharey' means 'after' or 'following'. 'Hekhizik' means 'he strengthened' or 'he held firm'. 'Ben' means 'son of'. 'Hashishshi' means 'the sixth'. 'Midah' means 'measurement' or 'portion'. 'Saharay' means 'following'. 'Neged' means 'opposite' or 'against'. 'Nishkato' refers to a debt or obligation.
[NEH.3.31] After he strengthened Malkiyya, son of the goldsmith, until the house of the Nethinim and the merchants, opposite the gate of the inspection and until the upper corner. [§]
akharey hekhizik malkiyya ben-hatsorfi ad-beit hannetinim veharokelim neged sha'ar hamipkad ve'ad aliyat happinnah
This verse describes the placement of individuals after a certain event. 'Akharey' means 'after'. 'Hekhizik' means 'strengthened' or 'established'. 'Malkiyya' is a proper name, 'Malkiyya'. 'Ben-hatsorfi' means 'son of the goldsmith'. 'Ad-beit hannetinim' means 'until the house of the Nethinim' (a group of temple servants). 'Veharokelim' means 'and the merchants'. 'Neged sha'ar hamipkad' means 'opposite the gate of the inspection'. 'Ve'ad aliyat happinnah' means 'and until the upper corner'.
[NEH.3.32] And between the ascent of the corner and the gate of the sheep, the craftsmen and the merchants kept watch. [§]
oo-vain a-lee-yat ha-pee-nah le-sha-ar ha-tzo-an heh-khee-zoo ha-tzo-r-feem ve-ha-roch-leem.
This verse describes the location of craftsmen and merchants. 'oo-vain' means 'and between'. 'a-lee-yat' means 'the ascent of'. 'ha-pee-nah' means 'the corner'. 'le-sha-ar' means 'to the gate'. 'ha-tzo-an' means 'of the sheep', or 'the sheep gate'. 'heh-khee-zoo' means 'they held' or 'they kept'. 'ha-tzo-r-feem' means 'the craftsmen'. 've-ha-roch-leem' means 'and the merchants'.
[NEH.3.33] And it happened, as Sanballat heard that we are building the wall, that it grieved him, and he was very angry, and he mocked the Jews. [§]
Va-yi-hi ka-asher shama Sanballat ki-anachnu bonim et-ha-choma va-yichar lo va-yik’as ha-rbeh va-ya’leig al-ha-Yehudim.
This verse describes Sanballat’s reaction upon hearing that the people are building the wall. 'Va-yi-hi' means 'and it happened'. 'Ka-asher' means 'as'. 'Shama' means 'he heard'. 'Ki' means 'that'. 'Anachnu' means 'we'. 'Bonim' means 'building'. 'Et' is an untranslatable particle. 'Ha-choma' means 'the wall'. 'Va-yichar lo' means 'and it grieved him'. 'Va-yik’as ha-rbeh' means 'and he was very angry'. 'Va-ya’leig' means 'and he mocked'. 'Al-ha-Yehudim' means 'the Jews'.
[NEH.3.34] And he said before his brothers and the army of Samaria, and he said, "What are the miserable Jews doing? Will they abandon something for them? Will they sacrifice? Will they destroy the temple in a day? Will they revive the stones from piles of dust, and are those stones burned?" [§]
Va-yo-mer lif-nei eh-ahv-iv ve-heil shom-ron va-yo-mer mah ha-ye-hu-dim ha-em-lal-im o-sim ha-ya-az-vu la-hem ha-yiz-bah-hu ha-ye-chal-lu bay-yom ha-ye-chai-yu et-ha-ah-va-nim me-er-e-mot he-ah-far ve-hem se-ru-fot.
This verse describes a question posed to the brothers and army of Samaria regarding the actions of the Jews. The question asks what the miserable Jews are doing - whether they will abandon something for them, whether they will sacrifice, whether they will destroy the temple in a day, whether they will revive the stones from piles of dust, and if those stones are burned.
[NEH.3.35] And Tobiah the Ammonite was with him, and he said, "Even if a fox should climb up, it would breach the wall of their stones." [§]
V'toviyah ha'ammoni etzlo vayomer gam asher hem bonim im ya'aleh shu'al u'faratz homat avneyhem.
This verse comes from the Book of Nehemiah, chapter 4, verse 3. It details a conversation concerning the rebuilding of the wall of Jerusalem and a potential attack. "Tobiah the Ammonite" is present. He states that even a fox climbing up would cause the wall they are building to collapse. The verse intends to convey how weak the new wall is in Tobiah's estimation.
[NEH.3.36] Hear, our Gods, because we have become a reproach, and return their insults to their heads, and give them as plunder in a land of captivity. [§]
Sh’ma Eloheinu ki-hayinu buzah ve-hashev herpatam el-roshm utennem le-bizah be-eretz shivyah.
This verse is a plea for God to avenge insults and restore honor. ‘Sh’ma’ is an appeal for God to hear. ‘Eloheinu’ means ‘our Gods’. ‘ki-hayinu buzah’ means ‘because we have become a reproach’. ‘ve-hashev herpatam’ means ‘and return their reproach’. ‘el-roshm’ means ‘to their heads’. ‘utennem le-bizah’ means ‘and give them as plunder’. ‘be-eretz shivyah’ means ‘in a land of captivity.’
[NEH.3.37] And do not cover over their iniquity, and do not wipe away their sin before your face, for they have provoked before the builders. [§]
ve-al-te-kas al-avonam ve-chatatahm mil-lifanecha al-timacheh ki-hik’isu le-neged habonim
This verse is a plea not to cover up or wipe away the sin of the people, as they have provoked God before the builders. 'Avon' refers to iniquity or wickedness, 'chatatahm' is their sin, 'lifanecha' is before your face (meaning before God), 'timacheh' is to wipe away or blot out, and 'hik’isu' means to provoke or anger. 'Habonim' likely refers to the builders of the Tabernacle or Temple, possibly representing those who are righteous.
[NEH.3.38] And we built the wall, and it was joined, all the wall to its half. And it was heart to the people to finish. [§]
va-niv-neh et-ha-ho-mah va-tee-kah-sher kol-ha-ho-mah ad-chets-yah-hah va-yeh-hee lev la-ahm la-ah-soh.
This verse describes the rebuilding of a wall. 'Va-niv-neh' means 'and we built'. 'Et-ha-ho-mah' is 'the wall'. 'Va-tee-kah-sher' means 'and it was joined'. 'Kol-ha-ho-mah' means 'all the wall'. 'Ad-chets-yah-hah' means 'to its half'. 'Va-yeh-hee' means 'and it was'. 'Lev la-ahm' means 'heart to the people', implying motivation. 'La-ah-soh' means 'to do', or 'to finish'.
NEH.4
[NEH.4.1] And it happened, as Sanballat and Toviyah and the Arabs and the Ammonites and the Ashdodites heard that a great length had risen to the walls of Jerusalem, because the breaches began to be stopped, that they were very angry with them. [§]
Va-yhi ka-asher shama Sanballat v’Toviyah v’ha-arvim v’ha-ammonim v’ha-ashdodim ki-alata arucha l’chomot Yerushalayim ki-hechelu ha-perutzim l’hisatem va-yichar lahem me’od.
This verse describes the reaction of Sanballat, Toviyah, the Arabs, the Ammonites, and the Ashdodites to the rebuilding of the walls of Jerusalem. They heard that the repairs to the walls were progressing well, and this angered them greatly. ‘Va-yhi’ means ‘and it happened.’ ‘Ka-asher’ means ‘as’ or ‘when.’ ‘Shama’ means ‘heard.’ ‘Alata’ means ‘rose’ or ‘was being built.’ ‘Arucha’ means ‘length’ or ‘progress.’ ‘Chomot’ means ‘walls.’ ‘Yerushalayim’ is ‘Jerusalem.’ ‘Hechelu’ means ‘began’ or ‘started.’ ‘Perutzim’ means ‘breaches’ or ‘gaps.’ ‘Hisatem’ means ‘to be stopped’ or ‘to be closed.’ ‘Yichar’ means ‘was angry’ or ‘became furious.’ ‘Lahem’ means ‘to them’ or ‘for them.’ ‘Me’od’ means ‘very’ or ‘greatly.’
[NEH.4.2] And they all conspired together to come to fight against Jerusalem, and to make trouble for it. [§]
vayikshru kullam yachdav lavo lehilachem birushalayim vel'asot lo to'ah.
This verse describes a conspiracy to wage war against Jerusalem and to cause trouble for it. Let's break down the names: There are no divine names in this verse.
[NEH.4.3] We prayed to the Gods ours, and we established a guard upon them day and night against them. [§]
vanitpalel el-eloheinu vana'amid mishmar aleihem yomam valaila mipenehem
This verse describes a prayer offered to 'the Gods', followed by the establishment of a guard against an enemy. 'vanitpalel' means 'we prayed'. 'el-eloheinu' is 'to the Gods ours', meaning 'to our Gods'. 'vana'amid' means 'and we established'. 'mishmar' means 'a guard'. 'aleihem' means 'upon them'. 'yomam valaila' means 'day and night'. 'mipenehem' means 'from before them', or 'against them'.
[NEH.4.4] And Judah said, "The strength of those who carry burdens has failed, and there is a great amount of dust, and we are not able to build on the wall." [§]
Va-yo-mer Yehudah kaschal kochach ha-saval ve-he-afar ha-rabeh ve-anachnu lo nuchal livnot ba-choma.
This verse comes from Nehemiah 4:10. It details Judah’s response to the rebuilding of the wall of Jerusalem, specifically expressing concern about the difficulty of the task. ‘Yehudah’ is Judah, the name of a person. ‘Kaschal’ means to fail or be weak. ‘Kochach’ refers to the strength or power. ‘Ha-saval’ means the carriers or those who carry burdens. ‘Ve-he-afar’ means and the dust. ‘Ha-rabeh’ means the much or the great amount. ‘Ve-anachnu’ means and we. ‘Lo nuchal’ means are not able or cannot. ‘Livnot’ means to build. ‘Ba-choma’ means on the wall.
[NEH.4.5] And our enemies said, "They will not know, and they will not see, until we come within them and kill them, and cause us to cease the work." [§]
vayomru tsareiinu lo yed'u velo yir'u ad asher navo el tocham vaharagnum vhisabatanu et hamelacha
This verse describes enemies conspiring to attack and destroy. "tsareiinu" means "our enemies." "yed'u" means "know" and "yir'u" means "see". "navi" means "come" and "tocham" means "within them". "haragnum" means "kill them". "hisabatanu" means "cause us to cease" and "hamelacha" means "the work".
[NEH.4.6] And it happened, as the Jews who lived near them came, and they said to us ten times from all the places that you return to us. [§]
Va-yhi ka-asher bau ha-Yehudim ha-yoshvim etzlam va-yomru lanu eser pe-amim mi-kol ha-makomot asher tashuvu aleinu.
This verse describes a situation where the Jews who lived near a certain people told them something repeatedly. 'Va-yhi' means 'and it happened'. 'Ka-asher' means 'as' or 'when'. 'Bau' means 'they came'. 'Ha-Yehudim' means 'the Jews'. 'Ha-yoshvim' means 'the dwellers' or 'the residents'. 'Etzlam' means 'near them'. 'Va-yomru' means 'and they said'. 'Lanu' means 'to us'. 'Eser pe-amim' means 'ten times'. 'Mi-kol' means 'from all'. 'Ha-makomot' means 'the places'. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Tashuvu' means 'you return'. 'Aleinu' means 'upon us'.
[NEH.4.7] I positioned a standing place under the location behind the wall in the open country, and I positioned the people by families with their swords, their spears, and their bows. [§]
va'a'mid mitachtiyot lamakom me'acharei lachoma batzchichim va'a'mid et ha'am lemishpachot im charbotehem ramchehem u'kashtotehem.
This verse describes a positioning of people and weapons. "Mitachtiyot" refers to a positioning or standing under something, in this case, the location. "Lachoma" means the wall, and "me'acharei" means behind. "Batzchichim" refers to a specific location, understood to be open country. The speaker positioned the people according to families, each equipped with their swords, spears, and bows.
[NEH.4.8] And I saw and I stood and I said to the skilled craftsmen and to the officials and to the rest of the people: Do not fear because of them. Remember my Lord, the great and the awesome, and fight for your brothers, your sons, your daughters, your wives, and your houses. [§]
va'era va'akum va'omar el-ha'chorim ve'el-ha'sganim ve'el-yeter ha'am al-tir'u mipenehem et-Adonai ha'gadol ve'ha'nora zekhoru ve'hilachamu al-acheichem beneichem u'vnoteychem nesheichem u'bateichem.
This verse is spoken by a leader to the people, urging them not to fear their enemies but to remember and fight for their families and possessions. 'Va'era' means 'and I saw' or 'and I appeared.' 'Va'akum' means 'and I stood.' 'Va'omar' means 'and I said.' 'Ha'chorim' refers to skilled craftsmen or free people. 'Ha'sganim' refers to officials or commanders. 'Yeter ha'am' means 'the rest of the people.' 'Mipenehem' means 'because of them.' 'Adonai' is 'my Lord.' 'Ha'gadol ve'ha'nora' means 'the great and the awesome.' 'Zekhoru' means 'remember.' 'Hilachamu' means 'fight.' 'Acheichem' means 'your brothers.' 'Beneichem' means 'your sons.' 'Bnoteychem' means 'your daughters.' 'Nesheichem' means 'your wives.' 'Bateichem' means 'your houses.'
[NEH.4.9] And it happened, when our enemies heard that it was known to us, the Gods frustrated their plan. And all of us returned to the wall, each to his work. [§]
vayhi kasher sham'u oyveinu ki-nodea lanu vayaper haElohim et-atzatam vanashuv kulanu el-hachoma ish el-mela'chto.
This verse describes a situation where the enemies of a people heard something, and as a result, the Gods frustrated their plan. The people then returned to the wall, each to their work. ‘Vayhi’ indicates a past event. ‘Kasher’ means ‘when’ or ‘as’. ‘Oyveinu’ means ‘our enemies’. ‘Nodea’ means ‘known’. ‘Lan’ means ‘to us’. ‘Vayaper’ means ‘and frustrated’. ‘HaElohim’ means ‘the Gods’. ‘Et’ is a grammatical marker. ‘Atzatam’ means ‘their plan’. ‘Vanashuv’ means ‘and we returned’. ‘Kulanu’ means ‘all of us’. ‘Hachoma’ means ‘the wall’. ‘Ish’ means ‘man’ or ‘each’. ‘Mela’chto’ means ‘his work’.
[NEH.4.10] And it was from that day that half of the young men did the work, and their half held the spears, the shields, and the bows, and the armor, and the leaders were after all the house of Judah. [§]
Va-yhi min-hayom ha-hu chatsi ne’arim osim ba-melacha ve-chetsy’am machazikim ve-har-machim ha-maginim ve-ha-keshatot ve-ha-shiryonim ve-ha-sarim acharei kol-beit Yehudah.
This verse describes a division of labor and responsibility within the people of Judah. 'Va-yhi' means 'and it was'. 'Min-hayom ha-hu' means 'from that day'. 'Chatsi' means 'half'. 'Ne’arim' means 'young men'. 'Osim' means 'doing'. 'Ba-melacha' means 'the work'. 'Ve-chetsy’am' means 'and their half'. 'Machazikim' means 'holding'. 'Ve-har-machim' means 'and the spears'. 'Ha-maginim' means 'the shields'. 'Ve-ha-keshatot' means 'and the bows'. 'Ve-ha-shiryonim' means 'and the armor'. 'Ve-ha-sarim' means 'and the leaders'. 'Acharei' means 'after'. 'Kol-beit Yehudah' means 'all the house of Judah'.
[NEH.4.11] The builders on the wall, and those carrying the burden, are laborers. With one hand they do the work, and with the other they strengthen the shield. [§]
Habonim bahoma venos'im bas'bel om'sim be'ahat yado osehamalamacha ve'ahat machazeket haselah.
This verse describes the builders on the wall and those carrying burdens. It details how they worked, each person doing the work with one hand and strengthening the shield with the other. 'Habonim' refers to the builders. 'Bahoma' means 'on the wall'. 'Nosasim' means 'those carrying'. 'Bas'bel' means 'the burden'. 'Om'sim' means 'laborers'. 'Be'ahat yado' means 'with one hand'. 'Osehamalamacha' means 'doing the work'. 'Machazeket haselah' means 'strengthening the shield'.
[NEH.4.12] And the builders, each one with their sword bound on their hip, and builders; and the one blowing the shofar is with me. [§]
vehambonim, ish charbo asurim al-matnav, ubonim; vehatokea bashofar etzli.
This verse describes builders, each with their sword bound at their side, and builders; and the one blowing the shofar is with me.
[NEH.4.13] And I said to the Chorites and to the overseers and to the rest of the people: "The work is much and wide. And we will separate ourselves upon the wall, distant, each one from his brother." [§]
va'omar el-ha-chorim ve'el-ha-sganim ve'el-yeter ha'am ha'melacha ha'rebeh u'rechavah va'anachnu nifradim al-ha-chomah rechokim ish me'achiv.
This verse describes a situation where the speaker is addressing the Chori, the overseers, and the rest of the people regarding a large and extensive task. They state that they will work separately on the wall, each person far from his brother.
[NEH.4.14] In the place where you hear the sound of the trumpet, there you shall gather to us. The Gods will fight for us. [§]
bimkom asher tishma'u et kol hasophar shama tikavtzu eleinu eloheinu yilachem lanu.
This verse describes a gathering point triggered by the sound of a trumpet. The people are instructed to assemble where they hear the trumpet’s sound, and ‘the Gods’ will fight for them.
[NEH.4.15] And we are doing the work, and half of them are holding the spears from the ascending of dawn until the exiting of the stars. [§]
va-anachnu osim ba-melacha ve-chetsyam machazikim barmah-im me-alot ha-shachar ad tze-at ha-kochavim
This verse describes a group performing work while maintaining security. "Va-anachnu" means "and we". "Osim" means "doing". "Ba-melacha" means "the work". "Ve-chetsyam" means "and half of them". "Machazikim" means "are holding". "Barmah-im" means "the spears". "Me-alot ha-shachar" means "from the ascending of dawn". "Ad tze-at ha-kochavim" means "until the exiting of the stars".
[NEH.4.16] Also at that time I said to the people, "Each man and his boy will spend the night within Jerusalem, and the night will be for us as a guard, and the day as work." [§]
Gam ba'et hahi amar'ti la'am, ish v'na'aro yalinun b'toch Yerushalayim, v'hayu lanu ha'laila mishmar v'hayom m'lacha.
This verse instructs the people to spend the night within Jerusalem and to divide their time between guarding during the night and working during the day. 'Gam' means 'also'. 'Ba'et hahi' means 'at that time'. 'Amar'ti' means 'I said'. 'La'am' means 'to the people'. 'Ish v'na'aro' means 'each man and his boy'. 'Yalinun' means 'they will spend the night'. 'B'toch Yerushalayim' means 'within Jerusalem'. 'V'hayu lanu' means 'and they will be for us'. 'Ha'laila' means 'the night'. 'Mishmar' means 'guard'. 'V'hayom' means 'and the day'. 'M'lacha' means 'work'.
[NEH.4.17] And I, and my brothers, and my young men, and the men of the guard who are with me, we have not removed our garments, and each has withheld water. [§]
veh-eyn anee veh-achai oo-ne'arai veh-anshei ha-mishmar asher acharai eyn-anachnu poshtim begadeinu ish shilchoo ha-mayim.
This verse is from Numbers 19:14. It describes the ritual purity requirements after contact with a dead body. The speaker is saying that neither he, his brothers, his young men, nor the men of the guard who are with him have removed their garments, and each has withheld water. 'Anee' means 'I'. 'Achai' means 'my brothers'. 'Ne'arai' means 'my young men'. 'Anshei ha-mishmar' means 'men of the guard'. 'Asher acharai' means 'who are with me'. 'Poshtim begadeinu' means 'removed our garments'. 'Ish shilchoo ha-mayim' means 'each has withheld water'. The phrase 'eyn anachnu' means 'we have not' or 'we do not'.
NEH.5
[NEH.5.1] And the outcry of the people and their wives was great to their Jewish brothers. [§]
Va-tee hee tza-a-kat ha-ahm oo-nesh-ei-hem ged-o-la el-ah-chei-hem ha-ye-hu-dim.
This verse describes a great outcry of the people and their wives to their Jewish brothers. 'Va-tee hee' signifies 'and it was'. 'Tza-a-kat' means 'the outcry'. 'Ha-ahm' signifies 'the people'. 'Oo-nesh-ei-hem' means 'and their wives'. 'Ged-o-la' means 'great'. 'El' means 'to'. 'Ah-chei-hem' means 'their brothers'. 'Ha-ye-hu-dim' means 'the Jews'.
[NEH.5.2] And there are those who say, "Our sons and our daughters are many, and we will take grain and eat and live." [§]
veyesh asher omrim baneinu ubenoteinu anachnu rabim venikcha dagan venochla venichyeh.
This verse comes from Numbers chapter 25, verse 2. It details the people's reasoning for engaging in immoral behavior with the Moabite women. 'Veyesh' means 'and there are'. 'Asher' means 'who/that'. 'Omrim' means 'saying'. 'Baneinu' means 'our sons'. 'Ubenoteinu' means 'and our daughters'. 'Anachnu' means 'we'. 'Rabim' means 'many'. 'Venikcha' means 'and we will take'. 'Dagan' means 'grain'. 'Venochla' means 'and we will eat'. 'Venichyeh' means 'and we will live'.
[NEH.5.3] And there are those who say, "Our fields, and our vineyards, and our houses, we are inheriting, and we will take grain in the famine." [§]
veyesh asher omrim sdoteynu ukhramenu ubateynu anakhnu orbim veniqchah dagan barav
This verse describes a situation where people are claiming ownership of fields, vineyards, and houses, stating they are taking grain in times of famine. The word 'orbim' is commonly translated as 'we will seize' or 'we will inherit', but its literal meaning is closer to 'we are inheriting/seizing'.
[NEH.5.4] And there are those who say, "We have given silver according to the standard of the king for our fields and our vineyards." [§]
veyesh asher omrim lavinu kesef lemidat hammelech sedoteinu ukerameinu
This verse describes people saying they have given silver according to the king’s standard for their fields and vineyards. 'Veyesh' means 'and there are'. 'Asher' means 'that/who'. 'Omrim' is 'they say'. 'Lavinu' means 'to us'. 'Kesef' means 'silver'. 'Lemidat' means 'according to the standard of'. 'Hammelech' means 'the king'. 'Sedoteinu' means 'our fields'. 'Ukerameinu' means 'and our vineyards'.
[NEH.5.5] And now, the flesh of our brothers is like our own flesh, and their sons are like our sons. And behold, we are conquering our sons and our daughters for slaves, and some of our daughters are being conquered, and God has no hand in it, and our fields and our vineyards belong to others. [§]
ve'atah kib'sar acheinu b'sar'enu kib'neihem baneinu v'hinneh anachnu kobshim et baneinu v'et benoteinu la'avadim v'yesh mib'noteinu nichb'shot v'ein le'el yadeinu us'doteinu u'chram'einu la'acherim.
This verse describes a desperate situation where people are being conquered and enslaved, even their own children. The speaker laments that they lack the power to resist, and their lands and vineyards are being taken by others. Note the repeated use of 'b'sar' (flesh) and 'baneinu' (our sons) to emphasize the severity of the situation.
[NEH.5.6] And it burned to me greatly, as I heard their shouting and these words. [§]
va-yik-har lee me-od ka-a-shehr sha-mah-tee et za-ah-ka-tam ve-et ha-de-va-rim ha-el-leh
This verse describes a feeling of intense displeasure or burning anger. "Vayikhar" implies a burning or scorching sensation, metaphorically representing great anger. "Lee" means "to me." "Meod" signifies "very" or "greatly." "Ka-asher shamati" means "as I heard." "Et za'akatam" refers to "their cry" or "their shouting." "Ve-et ha-devarim ha-elleh" means "and these words."
[NEH.5.7] My heart reigned over me, and I contended with the officials and the deputies, and I said to them, "Each person carries the burden of another; you bear [it]." And I appointed a great assembly over them. [§]
vayimalekh libbi alai va’arivah et-hachorim ve’et-hassegnim va’omrah lahem masha’ ish-be’achiv atem noshim va’eten alehem kehalah gedolah.
This verse describes a situation where someone took control and argued with officials and deputies. They made a statement to them about each person carrying another's burden, and then appointed a large assembly over them.
[NEH.5.8] And I said to them, "We have purchased our Jewish brothers who were sold to the nations for our own gain. And you also shall sell your brothers to us, and they shall be sold to us." And they were silent and found no answer. [§]
va'omra lahem anachnu kaninu et acheinu ha'yehudiim hanimkarim lagoyim k'dei banu vegam atem timkeru et acheichem venimkeru lanu vayachrishu velo matsu davar.
This verse recounts a deceptive offer made to some people. The speakers claim to have purchased their Jewish brothers who were sold to foreign nations, for their own benefit. They then propose that the listeners also sell their Jewish brothers to them, implying they will also benefit. The listeners remain silent, unable to respond.
[NEH.5.9] And he said, "It is not good the thing that you are doing. Do you not walk in fear of our Gods, away from the shame of the nations, our enemies?" [§]
Va-yo-mar lo-tov ha-davar asher-atem osim, ha-lo be-yir'at Eloheinu teilechu mecherpat ha-goyim oyveinu.
This verse contains several key names and words. 'Va-yo-mar' means 'and he said'. 'Lo-tov' means 'not good'. 'Ha-davar' means 'the thing' or 'the matter'. 'Asher-atem osim' means 'that you are doing'. 'Ha-lo' is a rhetorical question meaning 'is it not?' or 'do you not?'. 'Be-yir'at' means 'in fear of'. 'Eloheinu' is 'our Gods'. 'Teilechu' means 'you will walk'. 'Mecherpat' means 'the shame of'. 'Ha-goyim' means 'the nations'. 'Oyveinu' means 'our enemies'.
[NEH.5.10] And also I, and my brothers, and my young men, with women among us, possessing silver and grain, let us not abandon this request. [§]
ve-gam-ani akhai u-ne'arai noshim bahem kesef ve-dagan na'azva-na et-hamasha hazeh.
This verse is from Judges 8:26. It involves Gideon addressing Zebah and Zalmunna, kings of Midian. Gideon is requesting they give him bread and portions of meat. The verse literally states "And also I and my brothers and my young men, women are among them, with silver and grain, let us not abandon this request."
[NEH.5.11] Return to them right now their fields, their vineyards, their olive trees, and their houses, and from the silver, the grain, the wine, and the oil that you consume in them. [§]
ha-sheevu na la-hem ke-hai-yom sedoteihem karmeihem zeiteihem u-bateihem u-me-at ha-kesef ve-ha-dagan ha-tirosh ve-ha-yitzhar asher atem noshim bahem.
This verse is a command to return possessions that were taken. "Ha-sheevu" means "return". "Na" is a particle used for emphasis. "La-hem" means "to them". "Ke-hai-yom" means "as today", or “right now”. The following words are possessions: "sedoteihem" (their fields), "karmeihem" (their vineyards), "zeiteihem" (their olive trees), and "bateihem" (their houses). "U-me-at" means “and from”. The following are types of wealth: "ha-kesef" (the silver), "ha-dagan" (the grain), "ha-tirosh" (the wine), and "ha-yitzhar" (the oil). "Asher" means “that” or “which”. "Atem noshim bahem" means “you consume in them” or “you live from them”.
[NEH.5.12] And they said, “We will return, and from them we will not seek [help]. Thus, we will do as you say.” And I called the priests, and I made them swear to do this thing. [§]
vayomru nasiv umimehem lo nevakeish ken naaseh kaasher ata omer vaekra et-hakohanim vaashbiem laasot kadavar hazeh
This verse describes a group of people agreeing to do something based on another's instruction and then the speaker calling the priests and making them swear to do the same. Let's break down the names of God used here, even though none are explicit.
[NEH.5.13] Also, my womb has been shaken, and I said, "Thus may the Gods shake every man who does not establish this matter from his house and from his labor, and thus may it be shaken and empty." And all the assembly said, "Amen," and they praised Yahveh, and the people did according to this matter. [§]
Gam chasni na'arti va'omra kacha yina'er haElohim et kol ha'ish asher lo yakim et hadavar hazeh mibito umiyigiao v'kacha yihye na'ur v'rek vayomru kol hakahal amen vayhalelu et Yahveh vayasa ha'am kadavar hazeh.
This verse describes a woman who publicly declares a curse upon anyone who does not fulfill a vow. The curse involves barrenness and emptiness. The community affirms this curse, praising Yahveh, and then carries out the previously agreed-upon action.
[NEH.5.14] Also, from the day that He commanded me to be a governor in the land of Judah, from the year twenty until the year thirty-two of King Artaxerxes, twelve years, my brothers and I did not eat the bread of the governor. [§]
Gam miyom asher tsivah oti lihyot pecham beeretz Yehudah, mishnat esrim ve'ad shnat shloshim ushtayim le'Artachshasta hamelech shanim shtei esrei, ani ve'achai lechem hapesha lo achalti.
This verse details a period of time where the speaker and their brothers did not eat the ‘bread of the governor’. It specifies a timeframe beginning in the 20th year and lasting until the 32nd year of King Artaxerxes’ reign, during which the speaker held a position related to governance in the land of Judah.
[NEH.5.15] And the officers who were before me burdened the people, and they took from them bread and wine, after that silver, shekels worth forty, and also their young men ruled over the people. But I did not do so because of the fear of the Gods. [§]
veha'pakhot harishonim asher lifanai hikbidu al ha'am vayikhu mehem belechem vayin achar kesef shkalim arba'im gam na'arehem shal'tu al ha'am va'ani lo asiti ken mipnei yirat elohim.
This verse describes the oppressive actions of earlier leaders who burdened the people. First, they took food and wine, then silver worth forty shekels. They also exerted control over the people with their young men. The speaker states that they did not act in this manner because of the fear of God.
[NEH.5.16] And also in the work of this wall, I strengthened it, and a field we did not acquire, and all my young men were gathered there on the work. [§]
ve-gam bimlech-et ha-chomah ha-zot hechezakti ve-sadeh lo kaninu ve-chol ne'arai kevu-tzim sham al-ha-melachah.
This verse describes someone strengthening the work on a wall, not acquiring fields, and gathering their young men to work on the task. "ve-gam" means 'and also'. "bimlech-et" refers to 'the work of'. "ha-chomah ha-zot" means 'this wall'. "hechezakti" means 'I strengthened'. "ve-sadeh" means 'and a field'. "lo kaninu" means 'we did not acquire'. "ve-chol ne'arai" means 'and all my young men'. "kevu-tzim" means 'gathered'. "sham" means 'there'. "al-ha-melachah" means 'on the work'.
[NEH.5.17] And the Jews and the officials were one hundred and fifty men, and those who came to us from the nations surrounding us were at our table. [§]
veha'yehudim vehas'ganim me'ah vachamishim ish vehaba'im eleinu min-hagoyim asher-sivvoteinu al-shulchaney.
This verse describes the number of Jews and officials who came, along with those who came to them from the nations surrounding them, and where they were when this took place (at a table). 'Yehudim' refers to Jews, 'Sganim' to officials, 'me'ah vachamishim' is one hundred and fifty, 'ish' means person or man, 'haba'im' means those who came, 'eleinu' means to us, 'min-hagoyim' means from the nations, 'asher-sivvoteinu' means surrounding us, and 'al-shulchaney' means on our table.
[NEH.5.18] And it happened that was made for one day, one bull and six chosen sheep, and birds were made for me. And between ten days, there was wine in abundance. And with this, I did not request bread of the lessened portion, because the work was heavy upon these people. [§]
Vaasher hayah na'aseh l'yom echad shor echad tzon shesh-brurot v'tziporim na'asu-li u'bein aseret yamim b'chol-yayin l'harbeh v'im-zeh lechem hapechah lo bikashti ki-chavdah ha'avodah al-ha'am hazeh.
This verse describes a provision of food for a certain period. It details that one bull and six choice sheep, along with birds, were made for the speaker. Wine was plentiful for ten days. The speaker did not request bread from the 'reduced' or 'lessened' portion, because the work (presumably of providing this provision) was heavy upon the people.
[NEH.5.19] Remember to me, my Gods, for good, all that I have done for this people. [§]
zak-rah-leh-lee eh-lo-hai l'toh-vah kol ah-sher-ah-see-tee al-hah-ahm ha-zeh.
This verse consists of several components. "Zakhrah-leh-lee" is a request meaning "remember to me". "Elohai" is 'my Gods'. "L'toh-vah" means 'for good'. "Kol asher asiti" translates to 'all that I have done'. "Al ha-ahm ha-zeh" means 'upon this people'. The verse is a plea for remembrance of the speaker's actions concerning a specific people, requesting that those actions be remembered positively.
NEH.6
[NEH.6.1] And it happened, as I listened to Sanballat, Tobiah, Geshem the Arab, and the rest of our enemies, because I had built the wall and no breach remained in it, even until that time, I had not set up doors in the openings. [§]
va-yi-hi ka-a-sher nishma le-san-ba-lat ve-to-vi-yah u-le-geshem ha-ar-vi u-le-ye-ter oy-vei-nu ki vani-ti et-ha-ho-mah ve-lo no-tar bah pa-retz gam ad-ha-et ha-hih de-la-tot lo-he-em-a-ti bash-sha-ar-im
This verse describes Nehemiah completing the wall of Jerusalem. It states that as he built the wall, he heard opposition from Sanballat, Tobiah, Geshem the Arab, and other enemies. However, he completed the wall without any breaches. At that time, gates had not yet been set up in the wall's openings.
[NEH.6.2] And Sanballat and Geshem sent to me saying, "Come and let us meet together in the villages of the valley of Ono," and they are thinking to do evil to me. [§]
va-yish-lach san-ba-lat ve-ghesh-em eh-lai le-emor le-chah ve-nee-va-dah yach-dah bah-khe-fee-rim be-bee-kay-at oh-noh ve-hem-mah chosh-veem la-ah-sot lee rah-ah.
This verse describes Sanballat and Geshem sending a message to the speaker, suggesting a meeting in a specific location, but with malicious intent. Each word is translated directly, maintaining its literal meaning. 'Sanballat' and 'Geshem' are proper names and remain as they are. The verb forms are translated in their basic tense for clarity. The prepositional phrases are translated literally to reflect the original wording.
[NEH.6.3] And I sent messengers to them, saying, “I am doing a great work, and I am not able to descend. Why would the work cease as I rest, and I descend to you?” [§]
va-esh-le-chah a-lei-hem ma-la-achim lei-mor me-la-chah gedolah ani o-seh ve-lo u-chal la-re-det la-mah tish-bat ha-me-la-chah ka-asher ar-peh-ha ve-yar-dee-tee a-lei-chem
This verse describes a situation where Yahveh sends messengers to a people. Yahveh states that Yahveh is doing a great work and is unable to descend. Yahveh asks why the work would cease as Yahveh relaxes it, and states Yahveh will descend to them.
[NEH.6.4] They sent this message to me four times, and I returned the same message to them. [§]
vayishlehu elai kadavar hazeh arba pe'amim va'ashiv otam kadavar hazeh.
This verse describes someone sending a message four times, and the speaker responding each time with the same message. "Vayishlehu" means "they sent". "Elai" means "to me". "Kadavar hazeh" means "this message". "Arba pe'amim" means "four times". "Va'ashiv otam" means "and I returned to them".
[NEH.6.5] And Sanballat sent to me this matter for the fifth time his servant, and an open letter in his hand. [§]
va-yish-lach el-ai san-bal-lat ka-da-var ha-zeh pa-am ha-mee-sheet et-na-a-ro ve-ig-ger-et pe-too-chah be-ya-do
This verse describes Sanballat sending a message to someone. 'Elai' means 'to me', implying the message is being sent to the speaker. 'Kadavar hazeh' means 'this matter' or 'this thing'. 'Pa'am hamishit' means 'the fifth time'. 'Na'aro' means 'his servant'. 'Iggeret petucha' means 'an open letter'. 'Beyado' means 'in his hand'. The verb 'yishlach' means 'he sent'.
[NEH.6.6] It is written among the nations that they hear the builders intend to rebel. Therefore you are building the wall, and you will be their king, as these things are said. [§]
kah-toov bah reen ba-go-yeem nish-mah-eem ve-gash-moo o-mer ah-tah ve-hah-yeh-oo-deem khosh-veem li-mer-od al-ken ah-tah boh-neh ha-kho-mah ve-ah-tah veh-eh lah-hem le-meh-lech ka-de-vah-reem ha-eh-leh.
This verse describes a plot against the builders of the wall. It states that among the nations, it will be heard that the builders are aiming to rebel. Therefore, the speaker is building the wall, and will become king to them, as these things are spoken.
[NEH.6.7] And also, prophets were established to proclaim against you in Jerusalem, saying, "A king of Judah." And now, let the king listen to these words. And now, come, and let us consult together. [§]
veh-gahm neh-vee-eem heh-eh-mahdtah lee-kroh ah-lay-kah bee-yroo-shah-lah-eem leh-eh-mor meh-lekh bee-yeh-hoo-dah veh-ah-tah yee-shah-mah lah-meh-lekh kah-deh-vah-reem hah-eh-leh veh-ah-tah lek-hah veh-nee-vah-ah-tzah yah-khah-dahv.
This verse describes prophets being established to proclaim against someone in Jerusalem, stating they are a king of Judah. It then urges the king to listen to these words and suggests a consultation together.
[NEH.6.8] And I sent to him to say, "It will not be like these things that you say, for it is from your heart that you devise them." [§]
va-esh-le-chah ei-lav le-mor lo nih-yah ka-d'var-im ha-ei-leh asher at-tah o-mer ki mil-lev-chah at-tah bo-dam.
This verse comes from Jeremiah 23:30. It is God speaking to false prophets. 'Va-esh-le-chah' means 'and I sent to him'. 'Ei-lav' means 'to him'. 'Le-mor' means 'to say'. 'Lo nih-yah' means 'it will not be'. 'Ka-d'var-im ha-ei-leh' means 'like these things'. 'Asher' means 'that'. 'At-tah o-mer' means 'you say'. 'Ki' means 'for'. 'Mil-lev-chah' means 'from your heart'. 'At-tah' means 'you'. 'Bo-dam' means 'you devise it'. The verse speaks of the falsity of the prophets' claims.
[NEH.6.9] Because they all fear us, saying, "They will relax their hands from the work and it will not be done," now strengthen my hands. [§]
kee kullam meyareem otanu leemor yirpu yadayhem min-hamelacha velo teaseh veatah chazek et yadai
This verse describes a situation where people are afraid of the speaker and his companions, to the point where they stop working. The speaker then asks for strength to continue their work. "Kullam" means 'all of them'. "Meyareem" means 'fear'. "Otanu" means 'us'. "Leemor" means 'to say'. "Yirpu" means 'they will loosen/relax'. "Yadayhem" means 'their hands'. "Min-hamelacha" means 'from the work'. "Velo teaseh" means 'and the work will not be done'. "Veatah" means 'and you'. "Chazek" means 'strengthen'. "Et yadai" means 'my hands'.
[NEH.6.10] And I came to the house of Shemaiah, son of Delaiah, son of Mehitabel, and he was restrained. And he said, "Let us go to the house of the Gods, into the sanctuary, and let the doors of the sanctuary be shut, because they are coming to kill you, and at night they are coming to kill you." [§]
va-a-nee-va-tee bayt shma-ay-yah ben-deh-lai-yah ben-meh-hee-tav-el vehu at-tsoor vay-omer nee-va-ed el bayt ha-el-o-heem el toch ha-hay-khal venis-gra-ah dal-tot ha-hay-khal kee bah-eem le-har-gech u-lei-lah bah-eem le-har-gech
This verse describes someone going to the house of Shemaiah. He states they will go to the house of the Gods, into the sanctuary, and the doors of the sanctuary will be shut because people are coming to kill him, even at night.
[NEH.6.11] And I said, "The man like me will flee, and who is like me who will come into the sanctuary and live? I will not enter." [§]
va-om-rah ha-ish ka-mo-nee yiv-rah oo-mee ka-mo-nee a-sher-ya-vo-ah el-ha-hay-khal va-chay lo-a-vo
This verse is spoken by a man who is afraid to enter a sanctuary. He states that no one like him will flee, and asks who is like him who will enter the sanctuary and live. He concludes he will not enter.
[NEH.6.12] And I realized, and behold, the Gods did not send him, because the prophecy spoke about me, and Tobiah and Sanballat hired him. [§]
va-akheera vehinne lo-eloheem shalach-o ki han-nevooa diber alai vetoviyya vesanballat secharo.
This verse describes a realization that a messenger was not sent by the Gods. It states that the prophecy spoke about the speaker, and that Tobiah and Sanballat had paid for this messenger. 'Va-akheera' indicates a discovery or acknowledgement. 'Vehinne' is 'and behold'. 'Lo-eloheem' means 'not the Gods'. 'Shalach-o' means 'sent him'. 'Ki' is 'because'. 'Han-nevooa' means 'the prophecy'. 'Diber alai' means 'spoke about me'. 'Vetoviyya vesanballat' are proper names. 'Secharo' means 'his wage' or 'they hired him'.
[NEH.6.13] It is for the sake of compensation that he is doing this, for the sake of being afraid and doing as requested, and I have sinned. This will be to their discredit, for the sake of them being able to revile me. [§]
le-ma-an sa-chor hu le-ma-an ee-rah ve-eh-seh khen ve-ha-ta-ti ve-ha-yah la-hem le-shem ra le-ma-an ye-har-foon-ee
This verse concerns a situation where someone is attempting to justify an action by claiming it is for the sake of being compensated, so that they may be afraid and do as requested, even if it means sinning. The ultimate result of this action will be a bad name for 'them' and they will be able to revile the speaker. 'The Gods' are not explicitly named, but are heavily implied to be the target of this request.
[NEH.6.14] Remember, the Gods, Tobiah and Sanballat according to their deeds, these things. And also remember Noadiah the prophetess and the other prophets who feared Yahveh. [§]
zakh-rah Elohay le-to-vee-yah oo-le-san-bal-lat ke-ma-ah-sahv-eem ei-leh ve-gam le-no-ahd-yah ha-nev-ee-ah oo-le-ye-ter ha-nev-ee-eem ah-sher ha-yoo me-yar-eem ot-tee.
This verse is a plea for remembrance. The speaker asks the Gods to remember Tobiah and Sanballat according to their deeds, and also the prophetess Noadiah and the other prophets who feared Yahveh. The verse specifically requests that the Gods remember these individuals based on what they *did*. It does not specify whether those deeds were good or bad, simply that they be remembered *as* those deeds.
[NEH.6.15] And the wall was completed on the twenty-fifth of Elul, in fifty and two days. [§]
va-tish-lam ha-ho-mah be-es-rim va-cha-mee-shah le-el-ool la-cha-mee-sheem oo-sh-nay-eem yohm.
This verse details the completion of a wall. 'Va-tish-lam' indicates completion in the past tense. 'Ha-ho-mah' refers to 'the wall'. 'Be-es-rim va-cha-mee-shah' means 'in twenty and five', or 'in twenty-five'. 'Le-el-ool' means 'to Elul', a month in the Hebrew calendar. 'La-cha-mee-sheem oo-sh-nay-eem yohm' means 'in fifty and two days'.
[NEH.6.16] And it came to pass, when all our enemies heard and all the nations around us saw, that they fell greatly in their eyes, and they knew that from the Gods of us this work was done. [§]
va-yi-hi ka-a-sher sha-me-u kol-o-ye-vei-nu va-yi-re-u kol-ha-go-yim a-sher se-vi-vot-ei-nu va-yip-lu me-od be-ei-nei-hem va-ye-de-u ki mei-et e-lo-hei-nu ne-es-ta ha-mel-a-cha ha-zot.
This verse describes the reaction of Israel's enemies to a miraculous event. When they heard about it and saw what had happened, they were greatly dismayed. They realized that this work had been done by the Gods of Israel.
[NEH.6.17] Also in those days the people of Judah multiplied their letters concerning Tobiah, and what came to Tobiah, they sent to them. [§]
Gam bayamim hahem marbim horei Yehudah igrotehem holchot al-Toviyah vaasher leToviyah baot alehem.
This verse describes letters being sent by the people of Judah concerning Tobiah. “Gam” means also, “bayamim hahem” means in those days, “marbim” means they multiplied, “horei Yehudah” means the destroyers of Judah (or, the people of Judah), “igrotehem” means their letters, “holchot” means they went, “al-Toviyah” means concerning Tobiah, “vaasher” means and what, “leToviyah” means to Tobiah, “baot” means came, “alehem” means to them.
[NEH.6.18] For many in Judah are those who have sworn an oath to Him, because he is a groom to Shkhan-yah son of Arach, and Yehochanan his son has taken the daughter of Mishulam son of Berech-yah. [§]
ki-rab-bim bi-yeh-hoo-dah ba-a-lei sh-voo-ah lo, ki-cha-tan hoo li-sh-khan-yah ben-a-rach vi-ye-ho-chan-an be-no la-kach et-bat-mish-u-lam ben-berech-yah.
This verse describes a marriage arrangement involving several individuals. "Yehudah" is a place name. "Ba'alei sh'vuah" refers to those who have taken an oath. "Chatan" means groom, and is used to denote a relationship to the bride's family. "Ben" means son. "Bat" means daughter. "Lakach" means to take (in the sense of to marry).
[NEH.6.19] Also, his good things they were saying before me, and his words they were relaying to him. Letters Toviyah sent to frighten me. [§]
Gam toboteiv hayu omrim lifanai udevari hayu motziim lo. Igrot shalach Toviyah leyareni.
This verse describes someone speaking well of another and relaying their words. 'Toboteiv' refers to good things, or praises. 'Hayu omrim' means 'were saying'. 'Lifanai' means 'before me'. 'Devari' means 'words'. 'Motziim lo' means 'bringing forth to him' or 'relaying to him'. 'Igrot shalach' means 'letters he sent'. 'Toviyah leyareni' means 'Toviyah to frighten me'.
NEH.7
[NEH.7.1] And it happened, as the wall was built, that I set up the doors, and the gatekeepers and the singers and the Levites were appointed. [§]
vayhi kaasher nivnetah hachomah va'amidi hadlatot vayyipakdu hasho'arim vhamshorerim velvim.
This verse describes the completion of the wall and the assignment of duties to those who guarded and maintained it. 'Vayhi' means 'and it happened'. 'Kaasher' means 'as' or 'when'. 'Nivnetah' means 'was built'. 'Hachomah' means 'the wall'. 'Va'amidi' means 'and I set up'. 'Hadlatot' means 'the doors'. 'Vayyipakdu' means 'were appointed' or 'were counted'. 'Hasho'arim' means 'the gatekeepers'. 'Vhamshorerim' means 'and the singers'. 'Velvim' means 'and the Levites'.
[NEH.7.2] And I commanded Chanani, my brother, and Chananyah, the officer of the city, concerning Jerusalem, because he is like a man of truth, and reveres the Gods above many. [§]
va’atzaveh et-chanani achi ve’et-chananyah sar habir’ah al-yerushalayim ki-hu ke’ish emet veyare et-haElohim merabbim.
This verse describes a command given regarding two men, Chanani and Chananyah, concerning Jerusalem. Chanani is referred to as ‘my brother’ and Chananyah as ‘the officer of the city’. The reason given for appointing Chananyah is his integrity and his reverence for ‘the Gods’ above many others.
[NEH.7.3] And he said to them, "Do not open the gates of Jerusalem until the heat of the sun, and until they stand, drive the bolts and hold them fast. And let the watchmen, inhabitants of Jerusalem, be stationed, each in his guard, and each opposite his house." [§]
va-yo-mar la-hem lo yi-pa-te-chu sha-a-rei ye-ru-sha-lim ad chom ha-she-mesh ve-ad hem om-dim ya-gi-fu ha-de-la-tot ve-e-cho-zu ve-ha-a-meid mish-me-rot yosh-vei ye-ru-sha-lim ish be-mish-ma-ro ve-ish ne-ged beit-o.
This verse describes instructions given concerning the gates of Jerusalem. It states the gates should not be opened until the heat of the sun, and the bolts should be driven and secured. Furthermore, watchmen from the inhabitants of Jerusalem should be stationed at their posts, each opposite their own house.
[NEH.7.4] And the city is wide with hands and great, and the people are few within it, and there are no houses built. [§]
ve-ha-ir rachavat yadayim u-gedolah ve-ha-am me'at betochah ve-einbatim benuyim.
This verse describes a city that is wide of hands and great, but with a small people inside it, and there are no houses built.
[NEH.7.5] And the Gods gave to my heart, and I gathered the leaders and the officials and the people for a census. And I found a record of the census of those who ascended in the first instance, and I found writing within it. [§]
va-yit-ten e-lo-hai el-liv-i va-ek-btsa et-ha-chor-im ve-et-ha-seg-a-nim ve-et-ha-am le-hit-ya-chesh va-em-tsa sefer ha-ya-chash ha-o-lim ba-rish-o-na va-em-tsa ka-toov be-vo.
This verse describes a moment where the speaker receives strength from the Gods and gathers leaders and the people for a census. They then find a record of those who ascended first and discover something written within it. The verb forms indicate completed actions in the past.
[NEH.7.6] These are the people of the land who returned from the captivity of the exile, whom Nebukhadnetzar, king of Babel, had exiled, and they returned to Jerusalem and to Judah, each man to his city. [§]
Elle benei hammedinah haolim mishbi hagolah asher heglah nevukhadnetzar melech bavel vayashuvu liyrushalayim veliyhudah ish leiro.
This verse lists the people who returned from exile. 'Elle' means 'these'. 'Benei' means 'sons' or 'people of'. 'Hammedinah' means 'the state' or 'the land'. 'Haolim' means 'those who ascend' or 'returnees'. 'Mishbi hagolah' means 'from the captivity of the exile'. 'Asher' means 'who' or 'that'. 'Heglah' means 'exiled'. 'Nevukhadnetzar' is the name of the king. 'Melech bavel' means 'king of Babel'. 'Vayashuvu' means 'and they returned'. 'Liyrushalayim' means 'to Jerusalem'. 'Veliyhudah' means 'and to Judah'. 'Ish leiro' means 'each man to his city'.
[NEH.7.7] Those coming with Zerubbabel are Yeshu'a, Nechemyah, Azaryah, Ra'amyah, Nachmani, Marduchay, Bilshan, Misperet, Bigvai, Nachum, Ba'anah, the number of men of the people of Israel. [§]
Habba'im im-zerubbabel Yeshu'a Nechemyah Azaryah Ra'amyah Nachmani Marduchay Bilshan Misperet Bigvai Nachum Ba'anah Mispar anshei am Yisrael.
This verse lists the individuals who came with Zerubbabel. 'Habba'im' means 'those coming.' The names are direct transliterations of the Hebrew, and 'anshei am Yisrael' means 'men of the people of Israel.'
[NEH.7.8] The descendants of Par’osh were one thousand one hundred seventy-two. [§]
b’nei Par’osh alfayim mei’ah v’shiva’im u’shnayim.
This verse lists the number of descendants of Par’osh. 'B’nei' means 'sons of' or 'descendants of'. 'Par’osh' is a proper noun, a name. 'Alpayim' means 'thousands'. 'Mei’ah' means 'hundred'. 'V’shiva’im' means 'and seventy'. 'U’shnayim' means 'and two'.
[NEH.7.9] 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".
[NEH.7.10] The descendants of Arah numbered six hundred and fifty-two. [§]
bnei araẖ shesh me’ot ẖamishim ush’nayim.
This verse lists the number of people from the family of Arah. 'Bnei' means 'sons of' or 'descendants of'. 'Arah' is a proper noun, the name of a family or clan. 'Shesh me’ot' means 'six hundred'. 'ẖamishim' means 'fifty'. 'ush’nayim' means 'and two'. The 's' at the end is a section marker, not part of the name or number.
[NEH.7.11] The descendants of Pahath Moab came to the sons of Yeshua and Yoav, two thousand and eight hundred eighteen men. [§]
bnei-pakhat moav livnei yeshua vyoav alfayim ushmonah meot shmonah asar.
This verse lists the descendants of Pahath Moab who came to Yeshua (Joshua) and Yoav (Joab), and the number of men they brought. "Bnei" means "sons of" or "descendants of". "Pakhat Moab" is a proper name, referring to a lineage. "Livnei Yeshua vyoav" translates to "to the sons of Yeshua and Yoav". "Alpayim ushmonah meot shmonah asar" means "two thousand and eight hundred eighteen".
[NEH.7.12] 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.
[NEH.7.13] The descendants of Zattu numbered eight hundred and forty-five. [§]
bnei zattu shmoneh me'ot arba'im vachamisha.
This verse lists the number of descendants of Zattu. 'Bnei' means 'sons of' or 'descendants of'. 'Zattu' is a proper noun, a family name. 'Shmoneh' means 'eight'. 'Me'ot' means 'hundreds'. 'Arba'im' means 'forty'. 'Vachamisha' means 'and five'. The verse is stating a numerical quantity of people.
[NEH.7.14] 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'.
[NEH.7.15] The descendants of Binu were six hundred and forty eight. [§]
bnei binu shesh me'ot arba'im ushmona
This verse lists a number of people. 'Bnei' means 'sons of' or 'descendants of'. 'Binu' is a proper noun, a family or clan name. 'Shesh me'ot' means 'six hundred'. 'Arba'im' means 'forty'. 'Ushmona' means 'and eight'. The 's' at the end is a 'closed paragraph' marker and does not factor into the translation.
[NEH.7.16] The descendants of Bebai numbered six thousand, twenty, and eight. [§]
bə·nê ḇê·ḇāy śēš mēʾōṯ ʿeśrîm wə·šəmōnāh.
This verse lists the number of men from the tribe of Bebai who were fit for military service. 'Bə·nê' means 'sons of' or, in this context, 'descendants of'. 'ḇê·ḇāy' is the name of the tribe. 'śēš' means 'six'. 'mēʾōṯ' means 'thousands'. 'ʿeśrîm' means 'twenty'. 'wə·šəmōnāh' means 'and eight'.
[NEH.7.17] The descendants of Azgad numbered two thousand three hundred and twenty. [§]
bnei azgad alfayim shlosh meot esrim u shnayim.
This verse lists the number of descendants of Azgad. "Bnei" means "sons of" or "descendants of". "Azgad" is a proper name. "Alfayim" means "thousands". "Shlosh" means "three". "Meot" means "hundreds". "Eserim" means "twenty". "U" means "and". "Shnayim" means "two". The final character is a verse marker.
[NEH.7.18] The descendants of my Lord Adonikam numbered six thousand, sixty, and seven. [§]
bə·nê ʾă·ḏō·nî·qām śêš mēʾōṯ šiššîm wə·šivʿā.
This verse lists the number of men from Adonikam. 'Bə·nê' means 'sons of' or 'descendants of'. 'ʾă·ḏō·nî·qām' is a proper noun, the name of a person or family. 'śêš' means 'six'. 'mēʾōṯ' means 'thousands'. 'šiššîm' means 'sixty'. 'wə' means 'and'. 'šivʿā' means 'seven'. Therefore, the verse is stating the number of male descendants from Adonikam.
[NEH.7.19] The descendants of Bigvai numbered six thousand and seven. [§]
b'nei bigvai alfayim shishim v'shiva
This verse lists a number of people. "B'nei" means "sons of" or "descendants of". "Bigvai" is a proper noun, likely a family name. "Alfayim" means "thousands". "Shishim" means "sixty". "V'shiva" means "and seven".
[NEH.7.20] The descendants of Adin were six hundred and fifty-five. [§]
Benei Adin shesh me'ot chamishim vachamisha.
This verse lists the number of descendants of Adin. 'Benei' means 'sons of' or 'descendants of'. 'Adin' is a proper name. 'Shesh' means 'six'. 'Me'ot' means 'hundreds'. 'Chamishim' means 'fifty'. 'Vachamisha' means 'and five'.
[NEH.7.21] The descendants of Ater, belonging to Hezekiah, were ninety-eight. [§]
b’nei-’ater l’chizkiyah tish’im u’shmonah.
This verse lists the number of relatives of King Hezekiah. 'B’nei' means 'sons of' or 'descendants of'. '’ater' is a proper noun, a family name. 'L’chizkiyah' means 'to Hezekiah' or 'belonging to Hezekiah'. 'Tish’im' means 'ninety'. 'U’shmonah' means 'and eight', therefore 'ninety-eight'.
[NEH.7.22] The descendants of Hashum numbered three hundred and twenty-eight. [§]
bnei khashum shlosh me'ot esrim u'shmone
This verse lists the descendants of Hashum. 'Bnei' means 'sons of' or 'descendants of'. 'Khashum' is a proper name. 'Shlosh' means 'three'. 'Me'ot' means 'hundreds'. 'Eshrim' means 'twenty'. 'U' means 'and'. 'Shmone' means 'eight'.
[NEH.7.23] The sons of Beitzei numbered three hundred and twenty-four. [§]
bnei beitzei shlosh me'ot esrim ve'arba'a
This verse lists a number. "Bnei" means "sons of". "Beitzei" is a proper noun, likely a family or clan name. "Shlosh me'ot" means "three hundred". "Eserim" means "twenty". "Ve'arba'a" means "and four". The final character is a verse marker.
[NEH.7.24] The descendants of Harif numbered one hundred and two. [§]
bə·nê ḥā·rîf mēʾāh shə·nê·yim ʿā·śāś.
This verse lists the descendants of Harif. 'Bə·nê' means 'sons of' or 'descendants of'. 'ḥā·rîf' is a proper noun, the name Harif. 'mēʾāh' means 'hundred'. 'shə·nê·yim' means 'two'. 'ʿā·śāś' means 'made' or 'did'. In this context, it implies a count or listing. Therefore, the verse is listing the descendants, counting to a total.
[NEH.7.25] The sons of Giv’on are ninety and five. [§]
bnei Giv’on tish’im va-chamisha.
“Bnei” means “sons of.” “Giv’on” is a place name. “Tish’im” means ninety. “Va” means and. “Chamisha” means five. This verse lists the number of people from the city of Giv’on.
[NEH.7.26] The men of Bethlehem and Netophah numbered one hundred eighty and eight. [§]
Anshei Beit-lehem unetofah mea shmonim ushemoneh.
This verse lists the number of men from Bethlehem and Netophah. "Anshei" means "men of". "Beit-lehem" is literally "house of bread". "Netofah" is the name of a town. "Meah" means "hundred". "Shmonim" means "eighty". "Ushemoneh" means "and eight".
[NEH.7.27] 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".
[NEH.7.28] The men of the town of Azmavet were forty and two. [§]
Anshei Beit-Azmavet arba'im ushnayim.
This verse lists the number of men from the town of Azmavet. "Anshei" means "men of". "Beit-Azmavet" means "house of Azmavet", which is interpreted as the town of Azmavet. "Arba'im" means "forty". "Ushnayim" means "and two".
[NEH.7.29] The men of Town of Forests, Kefirah, and Beerot numbered seven hundred forty and three. [§]
Anshee Kiryat Yearim, Kefirah uB'erot, shiv'ah me'ot arba'im ushlosha.
This verse lists the men of Kiryat Yearim, Kefirah, and Beerot, and provides a count of them. "Anshee" means "men of". "Kiryat Yearim" is a place name, translated as "Town of Forests". "Kefirah" and "B'erot" are also place names. "Shiv'ah me'ot" means "seven hundred". "Arba'im" means "forty". "Ushlosha" means "and three".
[NEH.7.30] The men of Rama and Geba numbered six hundred and twenty-one. [§]
Anshei harama vagava shesh me'ot esrim ve'echad.
This verse lists the number of men from Rama and Geba who participated in the census. "Anshei" means 'men of'. "Harama" is Rama. "Vagava" is 'and Geba'. "Shesh me'ot" means 'six hundred'. "Esrim ve'echad" means 'and twenty-one'.
[NEH.7.31] The men of Mekmas numbered one hundred and twenty-two. [§]
an-shee meekh-mahs may-ah vuh-eh-ser veesh-nah-yim
This verse lists a number of men from a place called Mekmas. "Anshee" means "men of". "Mekmas" is a place name. "Meah" means "one hundred". "Ve" means "and". "Esrim" means "twenty". "Ve" means "and". "Shnayim" means "two". Therefore, the verse states the number of men from Mekmas.
[NEH.7.32] The men of the house of God and of Ai numbered one hundred twenty-three. [§]
Anshei Beit-El veha-Ay me’ah esrim ush’loshah.
This verse lists the number of men from the cities of Beit-El and Ai. "Anshei" means "men of". "Beit-El" means "house of God". "veha-Ay" means "and of Ai". "me’ah" means "one hundred". "esrim" means "twenty". "ush’loshah" means "and three".
[NEH.7.33] The men of Nevo, another fifty and two. [§]
Anshey Nevo acher chamishim ush'nayim.
This verse consists of a proper noun, 'men of Nevo,' followed by 'other' and then a numerical quantity 'fifty and two'. 'Anshey' is a plural form meaning 'men of'. 'Nevo' is a place name. 'Acher' means 'other'. 'Chamishim' means fifty. 'U' means 'and'. 'Sh'nayim' means two.
[NEH.7.34] 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.
[NEH.7.35] 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.
[NEH.7.36] 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.
[NEH.7.37] The sons of Lod, Ḥāḏîḏ, and ʾŌnō numbered seven hundred and twenty-one. [§]
bə-nê-lōd ḥāḏîḏ wə-ʾōnō šəḇaʿ mēʾōṯ wə-ʿeśrîm wə-ʾeḥāḏ.
This verse lists the descendants of Lod. 'Bə-nê' means 'sons of'. 'Lod' is a proper noun, a place or family name. 'Ḥāḏîḏ' and 'wə-ʾōnō' are also proper nouns, likely family names. 'Šəḇaʿ' means 'seven'. 'Mēʾōṯ' means 'hundreds'. 'Wə-ʿeśrîm' means 'and twenty'. 'Wə-ʾeḥāḏ' means 'and one'. The verse details the number of male descendants of these families.
[NEH.7.38] The members of the Sna’ah family numbered three thousand nine hundred and thirty. [§]
bnei sna’ah shloshet alfim tisha me’ot ushloshim.
This verse lists a number of people belonging to a specific family or clan. "Bnei" means "sons of" or "members of". "Sna’ah" is a proper noun, a family name. "Shloshet alfim" means "three thousands". "Tisha me’ot" means "nine hundreds". "Ushloshim" means "and thirty". Therefore, the verse is stating a total number of people.
[NEH.7.39] 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".
[NEH.7.40] 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'.
[NEH.7.41] 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.
[NEH.7.42] The people of Charim numbered one thousand seven hundred and ten. [§]
bnei charim eleph shivah asar
This verse lists the number of people from the city of Charim. "Bnei" means "sons of" or, more generally, "people of". "Charim" is a proper noun, the name of a place. "Eleph" means "thousand". "Shivah" means "seven". "Asar" means "ten". The verse is stating a total number of people.
[NEH.7.43] The Levites, the sons of Yeshua to Qadmi'el, to the sons of Hodvah, seventy and four. [§]
hal'vi'yim b'nei-yeshua l'qadmi'el livnei l'hodvah shiv'im v'arba'ah.
This verse lists descendants. "hal'vi'yim" refers to the Levites. "b'nei-yeshua" means "sons of Yeshua." "l'qadmi'el" means "to Qadmi'el." "livnei l'hodvah" means "to the sons of Hodvah." "shiv'im v'arba'ah" means "seventy and four," totaling seventy-four.
[NEH.7.44] The singers, sons of Asaph, were one hundred and forty-eight. [§]
ham-shor-rim, bnei Asaf, me'ah ar-bah-eem u-sh-monah.
This verse lists the number of singers, specifically the sons of Asaph. "Ham-shor-rim" refers to the singers or musicians. "Bnei Asaph" means "sons of Asaph". "Me'ah" means "hundred". "Arbah-eem" means "forty". "U" means "and". "Shmonah" means "eight".
[NEH.7.45] The gatekeepers, sons of Shalloom, sons of Ater, sons of Talmon, sons of Akoov, sons of Chatita, sons of Shobay, one hundred thirty and eight. [§]
ha-sho-ar-im be-nei-shal-loom be-nei-a-ter be-nei-tal-mon be-nei-a-koov be-nei-cha-ti-ta be-nei-sho-vay me-ah shlo-shim u-shmo-nah.
This verse lists the descendants of Shobal. Each phrase follows the pattern 'the gatekeepers, sons of [ancestor]'. 'Meah' means one hundred. 'Shloshaim' means thirty. 'Ushmonah' means and eight. The numbers refer to the total number of descendants.
[NEH.7.46] Those who returned, the descendants of Zichah, the descendants of Chasufah, the descendants of Tabauot. [§]
han-tin-im be-nei-tzich-a be-nei-chas-u-fa be-nei-ta-va-ot
This verse lists groups of people returning from exile. "han-tin-im" refers to those who returned. The subsequent phrases identify specific family groups returning with them – the children of Zichah, the children of Chasufah, and the children of Tabauot. The word 'children' here means descendants.
[NEH.7.47] The sons of Keiros, the sons of Si’a, the sons of Padon. [§]
bnei-keiros bnei-si’a bnei-padon
This verse lists the descendants of various individuals. "Bnei" means "sons of" or "descendants of". "Keiros", "Si’a", and "Padon" are proper names, likely referring to ancestral figures. The verse simply names these groups.
[NEH.7.48] The descendants of Lebanah, the descendants of Chagavah, the descendants of Shalmai. [§]
B’nei L’vanah B’nei Chagavah B’nei Shalmai
This verse lists the descendants of Lebanah. ‘B’nei’ means ‘sons of’ or ‘descendants of’. ‘L’vanah’, ‘Chagavah’, and ‘Shalmai’ are proper names.
[NEH.7.49] The sons of Khanan, the sons of Gidel, the sons of Gachar. [§]
Benei-Khanan Benei-Gidel Benei-Gachar.
This verse lists lineages. "Benei" means "sons of" or "descendants of". Khanan, Gidel, and Gachar are proper names, likely referring to ancestral figures. The verse simply states the descendants of Khanan, the descendants of Gidel, and the descendants of Gachar.
[NEH.7.50] The sons of Re'ayah, the sons of Retzin, the sons of Nekoda. [§]
bnei re'ayah bnei retzin bnei nekoda
This verse lists the descendants of certain individuals. 'Bnei' means 'sons of' or 'descendants of'. 'Re'ayah', 'Retzin', and 'Nekoda' are proper names, likely referring to ancestral figures. The verse simply states who is descended from whom.
[NEH.7.51] The sons of Gazam, the sons of Uza, the sons of Paseach. [§]
bnei gazam bnei uza bnei paseach
This verse lists lineages, specifically ‘sons of’ various individuals. ‘Bnei’ means ‘sons of’ or ‘descendants of’. Gazam, Uza, and Paseach are proper names, likely of ancestors.
[NEH.7.52] The descendants of Besai, the descendants of Me’unim, the descendants of Nefushsim. [§]
Bnei-Besai Bnei-Me’unim Bnei-Nefushsim
This verse lists three groups of people, identified by their ancestral lineage. ‘Bnei’ means ‘sons of’ or ‘descendants of’. Besai, Me’unim, and Nefushsim are likely names of ancestors or tribes.
[NEH.7.53] The descendants of Bakbuk, the descendants of Hakupa, the descendants of Harhur. [§]
bnei-vakbuk bnei-hakupa bnei-harhur
This verse lists the descendants of certain individuals. 'Bnei' means 'sons of' or 'descendants of'. 'Bakbuk', 'Hakupa', and 'Harhur' are proper names, likely referring to ancestral figures. The verse simply names three groups of descendants.
[NEH.7.54] The sons of Batselit, the sons of Mekhida, the sons of Kharsha. [§]
bnei batselit bnei mekhida bnei kharsha
This verse lists lineages. "Bnei" means "sons of" or "descendants of". The following words are proper names, representing family groups or clans. Batselit, Mekhida, and Kharsha are all names, likely referring to the founding ancestors of these groups.
[NEH.7.55] 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.
[NEH.7.56] 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.
[NEH.7.57] The descendants of the servants of Solomon, the descendants of Sotai, the descendants of Soferet, the descendants of Prida. [§]
bnei avdei shlomo bnei sotai bnei soferet bnei prida
This verse lists descendants. 'Bnei' means 'sons of' or 'descendants of'. 'Avdei' means 'servants of'. 'Shlomo' is the name 'Solomon'. 'Sotai' is a proper name, likely a clan or family name. 'Soferet' is a proper name, likely a clan or family name. 'Prida' is a proper name, likely a clan or family name.
[NEH.7.58] The sons of Yaela, the sons of Darkon, the sons of Gidel. [§]
b’nei ya’ela b’nei darkon b’nei gidel
This verse lists lineages. ‘B’nei’ means ‘sons of’ or ‘descendants of’. ‘Ya’ela’, ‘Darkon’, and ‘Gidel’ are proper names, likely representing ancestral figures. The verse simply states who the descendants are of each of these individuals.
[NEH.7.59] The descendants of Shfatya, the descendants of Chatil, the descendants of Pokheret of the gazelles, the descendants of Ammon. [§]
bnei shfatya bnei chatil bnei pokheret hatzviyim bnei amon
This verse lists the descendants of certain individuals. 'Bnei' means 'sons of' or 'descendants of'. The names listed are Shfatya, Chatil, Pokheret, and the Tzviyim (gazelles). Finally, it concludes with 'the sons of Ammon'.
[NEH.7.60] All the Nethinim and the descendants of Solomon's servants numbered three hundred ninety-two. [§]
kal-han-ti-nim u-ve-nei av-dei shlo-mo shlo-sh mei-ot tish-im u-shna-yim
This verse lists the number of Nethinim and the descendants of Solomon's servants. "Kal" means 'all', "han-ti-nim" refers to the Nethinim (temple servants), "ve-nei" means 'and sons/descendants', "av-dei" means 'servants of', "shlo-mo" is 'Solomon', "shlo-sh" means 'three', "mei-ot" means 'hundreds', "tish-im" means 'ninety', and "u-shna-yim" means 'and two'.
[NEH.7.61] And these are the ones who ascended from Tel Melach, Tel Charsha, Keruv, Adon, and Immer. And they were unable to declare their fathers’ houses or their seed, whether they were of Israel. [§]
ve'elleh ha'olim mitel melach tel charsha keruv adon ve'immer velo yachlu lehagid beit avotam vezar'am im mi'ysrael hem.
This verse lists people who came from certain places but whose ancestry could not be determined. 'Elleh' means 'these'. 'Ha'olim' means 'the ones who went up/ascended'. 'Mitel melach' and 'tel charsha' are place names. 'Keruv' and 'adon' are names of people. 'Immer' is another name of a person. The verse states they could not declare their father's house or their seed (ancestry), and whether they were of Israel.
[NEH.7.62] The descendants of Delaiah, the descendants of Tobiah, the descendants of Neqodah: six hundred and forty-two. [§]
bnei-dlayah bnei-tobiyah bnei-neqodah shesh me'ot ve'arba'im u'shnayim.
This verse lists the descendants of several individuals: Delaiah, Tobiah, and Neqodah. 'Bnei' means 'sons of' or 'descendants of'. 'Shesh me'ot ve'arba'im u'shnayim' means 'six hundred and forty-two'. The 's' at the end is likely a verse marker.
[NEH.7.63] And from the priests, the descendants of Chovayah, the descendants of Ha-Kotz, the descendants of Barzilai, who took a wife from the daughters of Barzilai the Gileadite, and something was called by their name. [§]
u-min-ha-kohenim bene chovayah bene ha-kotz bene barzilai asher lakach mi-bnot barzilai ha-giladi ishah va-yikra al-shemam.
This verse discusses descendants of priests. 'Kohenim' means priests. The verse describes which families these priests come from - the families of Chovayah, Ha-Kotz, and Barzilai. It specifies that someone took a wife from the daughters of Barzilai the Gileadite, and the verse states that something was called by their name.
[NEH.7.64] These sought their records of those who are genealogized, and they were not found, and they were removed from the priesthood. [§]
Eh-leh-eh bik-shoo k’ta-vam ha-mit-yah-khash-eem v’lo nim-tsa v’y’go-a-loo min-ha-k’hu-nah.
This verse describes a group of people who sought their genealogical records, but they were not found. Consequently, they were removed from the priesthood. The word ‘Eh-leh-eh’ refers to ‘these’. ‘Bik-shoo’ means ‘they sought’. ‘K’ta-vam’ means ‘their writing’ – here, understood as their genealogical records. ‘Ha-mit-yah-khash-eem’ means ‘those who are genealogized’ or ‘those seeking their lineage’. ‘V’lo nim-tsa’ means ‘and not found’. ‘V’y’go-a-loo’ means ‘and they were redeemed’ or ‘and they were removed’. ‘Min-ha-k’hu-nah’ means ‘from the priesthood’.
[NEH.7.65] And the treasurer said to them that they should not eat from the most holy things until the priest was available with the Urim and 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 ha-ko-hen le-u-rim ve-tu-mim.
This verse describes what the treasurer said to the people. He stated they were not to eat from the most holy things until the priest had the Urim and Thummim available for consultation. 'Tirshata' refers to the treasurer or governor. 'Kodashim' means holy things. 'Ad' means 'until.' 'Amod' can mean 'to stand' or 'availability.' 'Urim and Thummim' were objects used for discerning God's will.
[NEH.7.66] All the assembly, as one, were four thousands and thousands, three hundreds and sixty. [§]
kal-ha-kahal ke-echad arbah ribbo'im alfayim shlosh-me'ot vesishim
This verse describes the number of people in an assembly. "kal" means "all". "ha-kahal" means "the assembly". "ke-echad" means "as one" or "together". "arbah ribbo'im" means "four thousands". "alfayim" means "thousands". "shlosh-me'ot" means "three hundreds". "vesishim" means "and sixty".
[NEH.7.67] Besides their servants and handmaids, these are seven thousand three hundred thirty and seven, and to them are singers, two hundred and forty-five, and singing women. [§]
mil'vad 'avdeihem ve'amhoteihem 'eleh shiv'at 'alafim shlosh me'ot shloshim ve'shiv'a ve'lahem meshoreirim u'meshoreirot ma'atim ve'arba'im ve'chamisha.
This verse details a count of people and singers. "mil'vad" means "besides" or "apart from". "'avdeihem" means "their servants" (male). "ve'amhoteihem" means "and their handmaids" (female). "'eleh" means "these". "shiv'at 'alafim" means "seven thousands". "shlosh me'ot" means "three hundreds". "shloshim ve'shiv'a" means "thirty and seven". "ve'lahem" means "and to them". "meshoreirim" means "singers" (male). "u'meshoreirot" means "and singers" (female). "ma'atim" means "two hundred". "ve'arba'im" means "and forty". "ve'chamisha" means "and five".
[NEH.7.68] Four hundred thirty-five camels, six thousand seven hundred and twenty donkeys. [§]
g'malim arba' me'ot shloshim v'chamisha sachmorim sheshet alafim shiva me'ot v'esrim
This verse lists quantities of livestock. 'G'malim' refers to camels, 'sachmorim' refers to donkeys. 'Alafim' means thousands, 'me'ot' means hundreds, and the numbers listed specify the amounts of each animal.
[NEH.7.69] And some of the heads of the families gave to the work. The Tirshata gave to the treasury gold darics, one thousand mizrakot, fifty priestly robes, thirty and five hundred. [§]
oo-mee-kah-tzat rah-shay hah-ah-voht nah-tah-nu lahm-lah-kah-hah tee-resh-tah nah-tahn la-oh-tzar zah-hav dar-keh-mo-neem eleph meez-rah-koht hah-meesh-eem kaht-noht koh-hay-neem shlo-sheem vah-ha-may-ot.
This verse details contributions given for a specific work, likely related to the temple. 'Miktzat' means 'some of'. 'Rashey ha-avot' means 'heads of the fathers/families'. 'Melahah' refers to the work or service. 'Tirshata' is a position or official. 'Otzar' means treasury. 'Darchemoneem' are 'darics,' a type of gold coin. 'Mizrakot' refers to a weight or amount. 'Chatnot cohanim' means 'priestly robes.'
[NEH.7.70] And from the heads of the fathers they gave to the treasury for the work gold, daric coins, two thousand, and silver, manehs, two thousand and two hundred. [§]
oo-may-rah-shay-ee hah-ah-voht nah-tah-noo le-oh-tzahr hah-meh-lah-kah zah-hahb dahr-keh-moh-neem sh-tay-ree ree-voht veh-keh-sehf mah-neem al-pah-yeem ooh-mah-taim
This verse describes contributions given to the treasury for the work (likely the Tabernacle construction). It specifies amounts of gold 'daric' coins and silver 'maneh' coins donated by the heads of the fathers (likely tribal leaders).
[NEH.7.71] And those who gave the remainder of the people gave gold darics two thousands, and silver manas thousands, and tunics of the priests sixty and seven. [§]
va-asher natnu shearit ha-am zahav darkemonim shte rei-vo-a ve-kesef manim al-pa-yim ve-katnot kohanim shishim ve-shiva.
This verse describes the contributions given by the people to the Tabernacle. 'asher' means 'which', 'natnu' means 'they gave', 'shearit' means 'remainder/the people', 'zahav' means 'gold', 'darkemonim' means 'darics (a type of gold coin)', 'shte' means 'two', 'rei-vo-a' means 'thousands', 've' means 'and', 'kesef' means 'silver', 'manim' means 'minas (a unit of weight/currency)', 'al-pa-yim' means 'thousands', 'katnot' means 'tunics/robes', 'kohanim' means 'priests', 'shishim' means 'sixty', 've-shiva' means 'and seven'.
[NEH.7.72] The priests and the Levites and the gatekeepers and the singers and from the people and the Nethinim and all Israel settled in their cities. And the seventh month arrived, and the sons of Israel were in their cities. [§]
vayeshvu hakohenim velvim veshoarim umshorrim umin-haam venetinim vechol-yisrael beareheihem vayiga hahodesh hashevi'i ubenai yisrael beareheihem.
This verse describes people settling in their cities and the arrival of the seventh month. 'Vayeshvu' means 'they sat' or 'they settled'. 'Hakohenim' means 'the priests'. 'Velvim' means 'and the Levites'. 'Veshoarim' means 'and the gatekeepers'. 'Umshorrim' means 'and the singers'. 'Umin-haam' means 'and from the people'. 'Venetinim' means 'and the Nethinim (temple servants)'. 'Vechol-yisrael' means 'and all Israel'. 'Beareheihem' means 'in their cities'. 'Vayiga' means 'arrived' or 'reached'. 'Hahodesh hashevi'i' means 'the seventh month'. 'Ubenai yisrael' means 'and the sons of Israel'.
NEH.8
[NEH.8.1] And all the people assembled as one man to the open space before the Water Gate, and they said to Ezra the scribe, "Bring the book of the Law of Moses, which Yahveh commanded to Israel." [§]
vayye'asfu kol-ha'am ke'ish echad el-harhov asher lifnei sha'ar-hamayim vayomeru le'Ezra hasofer lehavi'et et-sefer torat Moshe asher tzivah Yahveh et-Yisrael.
This verse describes the people gathering as one to Ezra the scribe, requesting he bring the book of the Law of Moses, which Yahveh commanded to Israel.
[NEH.8.2] And Ezra the priest brought the Law before the assembly, from man to woman, and everyone understanding to hear it, on one day of the seventh month. [§]
Va-ya-vee Ezra ha-ko-hen et-ha-to-rah lif-nei ha-kah-hal mei-ish ve-ad-ish-ah ve-kol me-vin li-shmo-ah be-yom ech-ad la-chodesh ha-shvi-ee.
This verse describes Ezra the priest bringing the Law before the assembly, both men and women, and everyone who understood to hear it, on one day of the seventh month.
[NEH.8.3] And he called before the open space which is before the water gate, from morning until midday, opposite the men and the women and those who understand, and the ears of all the people were to the book of the Law. [§]
Va-yik-ra-vo lee-fnei ha-rechov asher lifnei sha'ar ha-mayim min ha-or ad machatzit ha-yom neged ha-anashim ve-ha-nashim ve-ha-mevinim ve-oznei kol ha-am el sefer ha-torah.
This verse describes a public reading of the Law. 'Va-yik-ra-vo' means 'and he called,' referring to Ezra. 'Lee-fnei' means 'before.' 'Ha-rechov' means 'the street' or 'the open space.' 'Asher lifnei sha'ar ha-mayim' means 'which is before the water gate.' 'Min ha-or ad machatzit ha-yom' means 'from morning until midday.' 'Neged ha-anashim ve-ha-nashim ve-ha-mevinim' means 'opposite the men and the women and those who understand.' 'Ve-oznei kol ha-am el sefer ha-torah' means 'and the ears of all the people to the book of the Law.'
[NEH.8.4] And Ezra the scribe stood upon a tower of wood that they had made for the word. And standing near him were Mattityah and Shema and Anayah and Uriah and Hilkiah and Maaseiah on his right, and on his left were Pedayah and Mishael and Malkijah and Hashum and Hashbadana, Zechariah and Meshullam. [§]
Va-ya-ah-mod Ez-ra ha-so-fer al-mig-dal-etz a-sher ah-soo la-da-var, va-ya-ah-mod etz-lo Ma-ti-tyah ve-She-mah ve-ah-nai-yah ve-oo-ree-yah ve-hil-kee-yah oo-mah-ah-say-ah al-ye-mee-no, oo-mis-se-mo-lo Pe-da-yah oo-mee-sha-el oo-mal-kee-yah ve-cha-shoom ve-chash-bad-da-na ze-char-yah me-shoo-lam.
This verse describes Ezra the scribe standing on a wooden tower while reading the Law to the people. Several prominent men stood beside him – some on his right and some on his left – to support him during the reading. The names listed are those of the men who stood with him.
[NEH.8.5] And Ezra opened the book before the eyes of all the people, for he was above all the people. And as he opened it, all the people stood. [§]
va-yip-tah-ch Ez-ra ha-se-fer le-ei-nei kol-ha-am ki-me-al kol-ha-am ha-yah u-ch-pit-cho-o a-m-du kol-ha-am
This verse describes Ezra opening the book before the eyes of all the people. It states he stood above all the people, and as he opened it, all the people stood.
[NEH.8.6] And Ezra blessed Yahveh, the Gods the Great, and all the people answered, "Amen, amen," lifting their hands, and they bowed and prostrated themselves to Yahveh with their faces to the ground. [§]
vayvarech Ezra et-Yahveh haElohim haGadol vayanu kol-haAm amen amen bemoal yadeihem vayikdu vayshtachavu lYahveh apayim artzah.
This verse describes Ezra blessing Yahveh, the Gods the Great, and the people responding with 'amen, amen' while raising their hands, then bowing with their faces to the ground in worship to Yahveh. 'Et' is a particle indicating the direct object. 'Bemoal yadeihem' literally means 'in lifting of their hands'. 'Apayim artzah' means 'faces to the ground'.
[NEH.8.7] And Yeshua and the sons of and Sheravyah, Yamin Akuv Shabbatai, Hodiyah Ma'aseyah Klita Azaryah Yozavad Hanan Pelayah, and the Levites, make the people understand the Law, and the people are in their place. [§]
ve-yeshua u-vani ve-sheravyah yamin akuv shabbatai hodiyah ma'aseyah klita azaryah yozavad hanan pelayah ve-ha-leviyim mevinim et-ha-am la-torah ve-ha-am al-amdam.
This verse lists names and describes the Levites teaching the people the Law. 'Yeshua' is a name, and 'bani' means 'and the sons of'. 'Sheravyah', 'yamin', 'akuv', 'shabbatai', 'hodiyah', 'ma'aseyah', 'klita', 'azaryah', 'yozavad', 'hanan', and 'pelayah' are all names. 'Leviyim' means 'the Levites'. 'Mevinim' means 'understand' or 'make understand'. 'Et-ha-am' means 'the people'. 'La-torah' means 'to the Law'. 'Al-amdam' means 'in their standing' or 'in their place'.
[NEH.8.8] And they read in the book in the instruction of the Gods, explained, and they placed understanding, and they understood in the reading. [§]
vayikreu bassefer betorhat haelohim meforash vesom sechel vayavinu bambikra.
This verse describes people reading from a book containing the instruction of the Gods, understanding it and gaining insight. 'Vayikreu' means 'and they read'. 'Bassefer' means 'in the book'. 'Betorhat' means 'in the instruction'. 'HaElohim' is 'the Gods'. 'Meforash' means 'explained' or 'clearly'. 'Vesom' means 'and they put' or 'and they placed'. 'Sechel' means 'understanding' or 'insight'. 'Vayavinu' means 'and they understood'. 'Bamikra' means 'in the reading' or 'in what is read'.
[NEH.8.9] And Nehemiah, who is the Tirshatha, and Ezra the priest, the scribe, and the Levites who understand the people, said to all the people, "Today is holy to Yahveh, your Gods. Do not grieve and do not weep, for all the people are weeping as they hear the words of the law." [§]
Va-yo-mer Ne-chem-yah hu ha-teer-sha-tah ve-Ez-rah ha-ko-hen | ha-so-fer ve-ha-le-vee-eem ha-me-vee-neem et-ha-ahm le-chol-ha-ahm ha-yohm kah-dosh-hu la-Yah-veh elo-hey-chem al-tit-av-lu ve-al-tev-ku ki vo-cheem kol-ha-ahm ke-sham-ahm et-div-rei ha-to-rah.
This verse describes Nehemiah, the Tirshatha (governor), Ezra the priest and scribe, and the Levites explaining the law to the people. They are comforting the people because they are weeping after hearing the words of the law. 'Tirshatha' is a title, so it's left as is. 'Kohen' is priest. 'Sofer' is scribe. 'Leviyim' is Levites. 'Ha-ahm' means 'the people.' 'Divrei ha-torah' means 'the words of the law.'
[NEH.8.10] And He said to them, “Go, eat of the rich foods and drink of the sweet drinks, and send portions to those who have nothing prepared, for this day is holy to my Lord. And do not be grieved, for the joy of Yahveh is your strength.” [§]
va\-yo\-mer la\-hem le\-chu ikh\-lu mash\-ma\-nim u\-sht\-u mam\-ta\-kim ve\-shil\-chu ma\-not le\-ein na\-khon lo ki ka\-dosh ha\-yom la\-a\-do\-nei\-nu ve\-al te\-at\-ze\-vu ki ched\-vat ye\-ho\-vah hee ma\-uz\-ze\-chem
This verse instructs people to enjoy a feast and send gifts, emphasizing that this day is sacred to their Lord, and that their strength comes from the joy of Yahveh. The verse is a command to celebrate and find strength in their faith, not to be sorrowful.
[NEH.8.11] And the Levites silenced all the people to say, "Be silent, because the day is holy, and do not be grieved." [§]
vehahaleviyim mahshiyim lechol haam leemor hasu ki hayom qadosh veal teatzevu.
This verse describes the Levites silencing the people to proclaim that the day is holy and they should not be grieved. "vehahaleviyim" means "and the Levites". "mahshiyim" means "silencing". "lechol haam" means "to all the people". "leemor" means "to say". "hasu" means "silence". "ki" means "because/that". "hayom" means "the day". "qadosh" means "holy". "veal" means "and not". "teatzevu" means "you be grieved".
[NEH.8.12] And all the people went to eat and to drink and to send gifts and to make great rejoicing, for they understood the words that were made known to them. [§]
va-yelek-hu kol-ha-am le-ekhol u-lishtot u-leshallach manot u-la-asot simcha gedolah ki hevinu badvarim asher hodiu lahem.
This verse describes the people going to eat, drink, send gifts, and make great rejoicing because they understood the words that were made known to them. The words 'va-yelek-hu', 'kol-ha-am', 'le-ekhol', 'u-lishtot', 'u-leshallach', 'manot', 'u-la-asot', 'simcha', 'gedolah', 'ki', 'hevinu', 'badvarim', 'asher', 'hodiu', 'lahem' are all direct translations of the original words.
[NEH.8.13] And on the second day, the heads of the fathers gathered with all the people, the priests, and the Levites, to Ezra the scribe, to gain understanding of the words of the Law. [§]
uvayom hasheni ne’esfu rashei ha’avot lechol-ha’am hakohenim vehalevim el-Ezra hasofer ulehaschil el-divrei hatorah.
This verse describes a gathering of the heads of the fathers (likely tribal leaders or family heads), the entire people, the priests, and the Levites to Ezra the scribe, for the purpose of understanding the words of the Law.
[NEH.8.14] And they found it written in the Torah that Yahveh commanded through the hand of Moses, that the sons of Israel should dwell in booths during the festival in the seventh month. [§]
vayimtsu katuv bat Torah asher tsivah Yahveh beyad Moshe asher yeshvu bnei Yisrael basukot bekhag bahodesh hashevi'i.
This verse describes finding a written instruction in the Torah that Yahveh commanded through Moses, concerning the Israelites dwelling in booths during the festival in the seventh month.
[NEH.8.15] And those who will cause to be heard and will carry a voice in all their cities, and in Jerusalem, to say: "Go out to the mountain and bring branches of olive and branches of pine tree and branches of myrtle and branches of palm trees and branches of thick trees to make shelters as it is written." [§]
Va'asher yashmi'u v'ya'aviru kol b'chol 'areyhem u'viyrushalayim le'emor: tze'u hahar v'havi'u 'aley zayit v'aley etz shemen v'aley hadas v'aley temarim v'aley etz 'avot la'asot sukkot kakatuv.
This verse describes a proclamation being made throughout all the cities and in Jerusalem, calling people to the mountain to bring branches of olive, pine, myrtle, palm, and thick trees to build shelters, as it is written.
[NEH.8.16] The people went out and brought materials, and they made for themselves shelters, each one on their roof and in their courtyards, and in the courtyards of the house of the Gods, and in the open space of the Water Gate, and in the open space of the Ephraim Gate. [§]
vayets'u ha'am vayavu vayasu lahem sukoth ish al gaggo uvekhatsrotayhem uvekhatsrot beit ha'elohim ubirkhov sha'ar hamayim ubirkhov sha'ar efrayim.
This verse describes the people going out and bringing materials to build shelters. They built these shelters on their rooftops, in their courtyards, in the courtyards of the house of the Gods, in the open space of the Water Gate, and in the open space of the Ephraim Gate.
[NEH.8.17] And all the assembly of those returned from the captivity made booths and dwelt in the booths, for they had not done so since the days of Joshua son of Nun until that day. And there was great joy, exceedingly. [§]
va'ya'asu kol-ha'kahal ha'shavim min-ha'shvi sukot va'yeshvu ba'sukot ki lo-asu miyemei yeshua bin-nun ken benei yisrael ad ha'yom ha'hu vat'hi simchah gedolah me'od
This verse describes the people building booths (sukkot) and dwelling in them. It emphasizes that this hadn't been done since the time of Joshua son of Nun until that specific day, and that there was great joy as a result.
[NEH.8.18] And he read from the book of the Law of the Gods day by day, from the first day to the last day. And they made a festival of seven days, and on the eighth day was a solemn assembly, as the judgment decreed. [§]
va-yik-ra be-se-fer to-rat ha-elo-him yom be-yom min-hayom ha-ri-shon ad-hayom ha-a-cha-ron va-ya-asu chag shiv-at ya-mim u-bayom ha-she-mi-ni a-tze-ret ka-mish-pat.
This verse describes the reading of the Law, referred to as 'the book of the Law of the Gods', daily from the first day to the last. Following this, they celebrated a festival for seven days, and on the eighth day they had a solemn assembly, as prescribed by the law.
NEH.9
[NEH.9.1] On the twenty-fourth day of this month, the people of Israel gathered in fasting and in sackcloth, and dust was upon them. [§]
oo-v'yoam es-ree-eem v'ar-bah-ah la-ho-desh ha-zeh neh-es-foo b'nay yis-rah-el b'tzom oo-v'sah-keem vah-ah-dah-mah ah-lay-hem.
This verse describes the people of Israel gathering in fasting and sackcloth, with dust on them. 'B'yoam' means 'on the day'. 'Es-ree-eem v'ar-bah-ah' is 'twenty and four'. 'La-ho-desh ha-zeh' is 'of this month'. 'Neh-es-foo' means 'they gathered'. 'B'nay yis-rah-el' is 'sons of Israel' or 'the people of Israel'. 'B'tzom' is 'in fasting'. 'Oo-v'sah-keem' is 'and in sackcloth'. 'Vah-ah-dah-mah ah-lay-hem' is 'and dust upon them'.
[NEH.9.2] And the descendants of Israel separated themselves from all the children of strangers, and they stood and confessed their sins and the iniquities of their ancestors. [§]
vayivdlu zera yisrael mikol bene nechar vayyamdu vayitvadu al chatotehem vaavonot avotehem.
This verse describes the separation of the seed of Israel from all the children of strangers, and their standing and confessing their sins and the iniquities of their ancestors. 'Vayivdlu' means 'they separated'. 'Zera yisrael' is 'seed of Israel', or 'descendants of Israel'. 'Mikol bene nechar' means 'from all children of strangers'. 'Vayyamdu' means 'they stood'. 'Vayitvadu' means 'they confessed'. 'Al chatotehem' means 'on their sins'. 'Vaavonot avotehem' means 'and the iniquities of their ancestors'.
[NEH.9.3] They stood in their place and read from the book of the Law of Yahveh, the Gods, for a quarter of the day, and for a quarter of the day they confessed and worshipped Yahveh, the Gods. [§]
vaYakumu al-'amdam vaYikreu beSefer Torat Yahveh Elohimem rebiait hayom urebiait mitvaddim umishtachavim laYahveh Elohimem.
This verse describes people standing in their place and reading from the book of the Law of Yahveh, the Gods, for a quarter of the day. They then confessed their sins and worshipped Yahveh, the Gods, for another quarter of the day. 'Ribiait' means a quarter. 'Mitvaddim' relates to confession and 'mishtachavim' relates to worship.
[NEH.9.4] And Yeshua rose to lead the Levites, and with him were Bani, Kadmiel, Shivanya, Bunni, Sherebya, and Bani Kenani. And they cried out with a great voice to Yahveh, their God. [§]
va-ya-kam al-ma-aleh ha-leviyim yeshua u-vani kadmiel shivanya bunni sherebya bani kenani va-yiz'aku be-kol gadol el-Yahveh eloheihem.
This verse describes individuals ascending to lead the Levites in a cry to Yahveh, their God. 'Va-ya-kam' means 'and he rose' or 'and he stood.' 'Al-ma-aleh' means 'upon the ascent' or 'leading.' 'Leviyim' is 'Levites.' The following names – Yeshua, Bani, Kadmiel, Shivanya, Bunni, Sherebya, and Kenani – are individuals. 'Va-yiz'aku' means 'and they cried out.' 'Be-kol gadol' means 'with a great voice.' 'El-Yahveh' means 'to Yahveh.' 'Eloheihem' means 'their God.'
[NEH.9.5] And the Levites said, Yeshua and Kadmiel, the sons of Hashvanyahu, Sheravyah, Hodyah, Shvanyahu, and Ptachyah, “Rise and bless Yahveh, your Gods, from the world until the world, and bless the name of your glory, and exalted above all blessing and praise.” [§]
vayomru halvim yeshua vekadmiel banei hashvanyahu sheravyah hodyah shvanyahu ptachyah qumu bar’chu et-yahveh eloheichem min-ha’olam ad-ha’olam viyarkhu shem k’vodecha umromam al-kol-berachah utehilla
This verse describes Levites leading a blessing. 'Vayomru' means 'and they said.' The names listed are Levites. 'Bar’chu' is an imperative, meaning 'bless.' 'Et-Yahveh' indicates a direct object, 'Yahveh'. 'Eloheichem' means 'your Gods'. 'Min-ha’olam ad-ha’olam' signifies 'from the world until the world' meaning forever. 'Viyarkhu' means 'and they shall bless.' 'Shem k’vodecha' means 'the name of your glory'. 'Umromam' means 'and exalted'. 'Al-kol-berachah utehilla' means 'above all blessing and praise.'
[NEH.9.6] You are Yahveh alone. You have made the heavens, heavens of heavens, and all their host, the earth and all that is upon it, the seas and all that is within them. And you give life to all of them, and the host of the heavens prostrates itself to you. [§]
atah hu Yahveh livadecha, atah asita et-hashamayim sh'mei hashamayim vechol-tzeva'am ha'aretz vechol-asher aleha hayamim vechol-asher bahem ve'atah mekhaye et-kullam utzeva hashamayim lekha mishtachavim.
This verse declares Yahveh as the sole God and creator of everything. 'Atah' means 'you'. 'Hu' means 'is'. 'Livadecha' means 'alone, by yourself'. 'Asita' means 'you have made'. 'Et' is a grammatical particle. 'Hashamayim' means 'the heavens'. 'Sh'mei hashamayim' means 'heavens of heavens'. 'Tzeva'am' means 'their host'. 'Ha'aretz' means 'the earth'. 'Aleha' means 'upon it'. 'Hayamim' means 'the seas'. 'Bahem' means 'within them'. 'Mekhaye' means 'you give life'. 'Kullam' means 'all of them'. 'Utzeva hashamayim' means 'and the host of the heavens'. 'Lekha' means 'to you'. 'Mishtachavim' means 'they prostrate themselves'.
[NEH.9.7] You are Yahveh, the Gods, who chose Abram and brought him forth from Ur of the Chaldeans, and you gave his name as Abraham. [§]
atah hu Yahveh haElohim asher bacharta beAvram vehotzato meUr Kasdim vesamt shmo Avraham.
This verse states that Yahveh, the Gods, is the one who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham.
[NEH.9.8] And you found the heart of him faithful before you, and made a covenant with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, to give to his offspring, and you have established your words, for you are righteous. [§]
oomatsata et levavo ne'eman lifanecha vecharot immo habrit lateit et eretz hakenani hahiti haemori vehaprizi vehaybusi vehagirgashi lateit lezar'o vatakem et devaraycha ki tzadik ata
This verse describes God finding the heart of someone faithful before Him, making a covenant with them to give them the land of Canaan, inhabited by various peoples, for their offspring, and fulfilling His words because He is righteous. Let's break down the names of God as they appear: There are no explicit divine names in this verse like YHVH or Elohim, but the implicit actor is 'God'.
[NEH.9.9] And the Gods saw the affliction of our ancestors in Egypt, and the Gods heard their cry by the Red Sea. [§]
va-teh-reh et-oh-nee ah-vo-teh-ee-nu beh-mitz-rah-yeem veh-et-zah-ah-kah-tahm shah-mah-tah ah-al-yahm-soof
This verse describes God seeing the affliction of our ancestors in Egypt and hearing their cry by the Red Sea. Let's break down the names of God. There are no explicit names for God in this verse, but the verb forms imply a divine actor. Therefore, we will be translating it as 'the Gods' as a consistent rule.
[NEH.9.10] And you gave signs and wonders against Pharaoh and all his servants and against all the people of his land, because you knew that they acted rebelliously against them. And you made for yourself a name, like today. [§]
va-ti-ten otot u-mof-tim be-par-oh u-ve-chol-a-va-dav u-ve-chol-am art-zo ki ya-da-ta ki hez-idu a-lei-hem va-ta-as le-cha sheim ke-hayom ha-zeh.
This verse describes God performing signs and wonders in Egypt against Pharaoh and his people, because God knew they were rebellious. The purpose of these acts was to establish God’s name and reputation. ‘Ot’ means ‘sign’ and ‘mof’tim’ means ‘wonders’. ‘Par’oh’ is the name of the king, Pharaoh. ‘A-va-dav’ means ‘his servants’. ‘Am art-zo’ means ‘the people of his land’. ‘Yada’ta’ is ‘you knew’, referring to God. ‘Hez-idu’ means ‘they rebelled’. ‘A-lei-hem’ means ‘against them’. ‘As le-cha sheim’ means ‘to make for yourself a name’. ‘Ke-hayom ha-zeh’ means ‘like today’.
[NEH.9.11] And the sea you split before them, and they crossed within the sea on dry ground. And their pursuers you cast into the depths like a stone in mighty waters. [§]
ve-ha-yam ba-ka-ta li-fne-hem va-ya-av-ru be-toch-ha-yam ba-ya-ba-sha ve-et ro-de-fei-hem hish-la-ch-ta bi-me-tzo-lot ke-mo-e-ven be-ma-yim a-zim.
This verse describes the parting of the Red Sea and the destruction of the pursuing Egyptians. 've' means 'and'. 'ha-yam' means 'the sea'. 'ba-ka-ta' means 'you split'. 'li-fne-hem' means 'before them'. 'va-ya-av-ru' means 'and they crossed'. 'be-toch-ha-yam' means 'within the sea'. 'ba-ya-ba-sha' means 'on dry ground'. 've-et' is a particle marking the direct object. 'ro-de-fei-hem' means 'their pursuers'. 'hish-la-ch-ta' means 'you cast'. 'bi-me-tzo-lot' means 'into the depths'. 'ke-mo' means 'like'. 'e-ven' means 'stone'. 'be-ma-yim' means 'in waters'. 'a-zim' means 'mighty'.
[NEH.9.12] And in a pillar of cloud you led them by day, and in a pillar of fire by night, to illuminate for them the way in which they would walk. [§]
u’ve’amud anan hinhitam yamam u’ve’amud esh laylah leha’ir lahem et-haderech asher yelechu-vah.
This verse describes how the Gods led the people through the wilderness. ‘Amud’ means ‘pillar’ or ‘column’. ‘Anan’ means ‘cloud’. ‘Esh’ means ‘fire’. ‘Laylah’ means ‘night’. ‘Yamam’ means ‘day’. ‘Hinhitam’ means ‘you led’. ‘Leha’ir’ means ‘to illuminate’ or ‘to light’. ‘Haderech’ means ‘the way’ or ‘the path’. ‘Asher’ means ‘which’ or ‘that’.
[NEH.9.13] And upon Mount Sinai you descended and spoke with them from heaven, and you gave them just laws and true teachings, statutes, and good commandments. [§]
ve'al har-sinai yarad'ta ve'daber im'hem mishamiyim vatiten lahem mishpatim yesharim vetorot emet chukim u'mitzvot tovim.
This verse describes God descending upon Mount Sinai and speaking with the people from heaven, and giving them just laws, true teachings, statutes, and good commandments. 'Har Sinai' is 'Mount Sinai.' 'Yarad'ta' means 'you descended.' 'Daber' means 'speak.' 'Im'hem' means 'with them.' 'Mishamiyim' means 'from heaven.' 'Titen' means 'you gave.' 'Mishpatim' means 'laws.' 'Yesharim' means 'just/righteous.' 'Torot' means 'teachings.' 'Emet' means 'truth.' 'Chukim' means 'statutes.' 'Mitzvot' means 'commandments.' 'Tovim' means 'good.'
[NEH.9.14] And the Sabbath, your holiness, you made known to them, and commandments and statutes and law you commanded to them by the hand of Moses, your servant. [§]
ve'et-shabbat kad'sh'cha hodata lahem u'mitzvot ve'chukim v'torah tzivita lahem be'yad Moshe avdecha.
This verse details God communicating the Sabbath and His laws to the Israelites through Moses. "ve'et" signifies "and", connecting it to the preceding context. "shabbat" means "Sabbath". "kad'sh'cha" means "your holiness" or "your holy". "hodata" means "you made known". "lahem" means "to them". "mitzvot" means "commandments". "chukim" means "statutes". "torah" means "law" or "instruction". "tzivita" means "you commanded". "be'yad" means "by the hand of". "Moshe" is Moses’ name. "avdecha" means "your servant".
[NEH.9.15] And God gave them bread from heaven for their hunger, and God brought forth water from a rock for their thirst. And God said to them, "Come to inherit the land that God has raised God’s hand to give to you." [§]
ve-lekhem mish-shamayim natata lahem li-re’avam u-mayim mi-sela hotzata lahem li-tzama’am va-to’amer lahem lavo’ le-reshet et-ha-aretz asher-nasa’ta et-yadecha lateit lahem.
This verse recounts God providing for the Israelites during their wilderness wanderings. ‘Lekhem mish-shamayim’ means bread from heaven, referring to manna. ‘Mayim mi-sela’ means water from a rock. The verse continues by saying that God told them to enter the land that God had raised God’s hand to give to them.
[NEH.9.16] And they and our ancestors provoked, and they hardened their necks, and they did not listen to your commands. [§]
vehem vaavoteinu hezidu vayakshu et arfam velo sham'u el mitzvotecha.
This verse describes the behavior of 'them' (the Israelites) and their ancestors. 'They provoked' (hezidu) suggests deliberate antagonism. 'They hardened their necks' (vayakshu et arfam) is an idiom for stubborn resistance. 'They did not listen' (velo sham'u) indicates disobedience. 'To your commands' (el mitzvotecha) specifies the object of their disobedience.
[NEH.9.17] And they refused to listen, and they did not remember your wonders that you had done with them. And they hardened their necks and gave their heads to return to their servitude in Egypt. And you, God, are a God of forgiveness, gracious and compassionate, slow to anger and abundant in kindness, and you have not abandoned them. [§]
vayema'anu lishmoa v'lo zakru nifla'oteykha asher asita imamhem vayakshu et arpam vayitnu rosh leshuv l'avdutam b'miryam v'atah eloha selichot chanun verachum erech apayim verav chesed v'lo azavtam.
This verse describes the Israelites' refusal to listen and remember the wonders that the Gods had done for them. They stiffened their necks and were determined to return to their servitude in Egypt. However, the Gods are forgiving, gracious, and compassionate, slow to anger and abundant in kindness, and have not abandoned them.
[NEH.9.18] Even because they made for themselves a calf, an idol, and they said, "This is your God who brought you up from Egypt," and they did great abominations. [§]
af ki-asu lahem egal massecha vayomru zeh elohecha asher helecha mimitzrayim vayasu neatzot gedolot.
This verse describes the Israelites making a golden calf idol. 'Af' means 'even' or 'also'. 'Ki' means 'that' or 'because'. 'Asu' is 'they made'. 'Lahem' means 'for themselves'. 'Egal' is 'calf'. 'Massecha' is 'cast image' or 'idol'. 'Vayomru' means 'and they said'. 'Zeh' means 'this'. 'Elohecha' means 'your God'. 'Asher' means 'who' or 'which'. 'Helecha' means 'brought you up'. 'Mitzrayim' is 'Egypt'. 'Vayasu' means 'and they did'. 'Neatzot' means 'abominations'. 'Gdolot' means 'great'.
[NEH.9.19] And you, with your many mercies, did not abandon them in the wilderness. The pillar of cloud did not depart from above them during the day to guide them on the way, and the pillar of fire at night to illuminate for them, and the way that they would walk in it. [§]
ve-atah be-rachamecha haravim lo azavtam bamidbar et-amud he-anan lo-sar me-alehem beyomam lehanhotam be-haderch ve-et-amud ha-esh be-laylah le-air lahem ve-et-ha-derech asher yeelchu-bah.
This verse describes God's continued guidance and provision for the Israelites during their wanderings in the wilderness. 'atah' means 'you', referring to God. 'rachamecha' means 'your mercies'. 'haravim' means 'the many'. 'azavtam' means 'you abandoned'. 'bamidbar' means 'in the wilderness'. 'amud he-anan' means 'pillar of cloud'. 'sar' means 'departed'. 'me-alehem' means 'from above them'. 'beyomam' means 'during the day'. 'lehanhotam' means 'to guide them'. 'be-haderch' means 'on the way'. 'amud ha-esh' means 'pillar of fire'. 'be-laylah' means 'at night'. 'le-air' means 'to illuminate'. 'ha-derech' means 'the way'. 'asher yeelchu-bah' means 'that they would walk in it'.
[NEH.9.20] And your good spirit you gave to make them wise, and your sustenance you did not withhold from their mouths, and water you gave them for their thirst. [§]
ve-ru-cha-cha ha-to-va na-ta-ta le-has-ki-lam, u-man-cha lo-ma-na-ta mi-pee-hem, u-ma-yim na-ta-ta la-hem li-tsi-mam.
This verse describes God providing good spirit, knowledge, sustenance, and water to the Israelites. 'Ruach' means spirit or wind. 'Tovah' means good. 'Nata-ta' means you gave. 'Le-haskilam' means to make them wise. 'Man' refers to sustenance. 'Lo-manata' means you did not withhold. 'Mi-peehem' means from their mouths. 'Mayim' means water. 'Li-tsi-mam' means for their thirst.
[NEH.9.21] And for forty years you sustained yourselves in the wilderness, they did not lack anything, their clothes did not wear out, and their feet did not swell. [§]
ve-arba'im shanah kilkaltem bamidbar lo chaseru shalmoteyhem lo balu veragleihem lo batzeku
This verse describes the Israelites' forty years in the wilderness. It states they did not lack anything, their clothes did not wear out, and their feet did not swell. 'Arba'im' means forty. 'Shanah' means year. 'Kilkaltem' means you sustained/provided for. 'Bamidbar' means in the wilderness. 'Lo chaseru' means they did not lack. 'Shalmoteyhem' means their clothes. 'Lo balu' means did not wear out. 'Ragleihem' means their feet. 'Lo batzeku' means did not swell.
[NEH.9.22] And she gave to them kingdoms and peoples, and she divided them according to their portions, and they inherited the land of Sichon, and the land of the king of Heshbon, and the land of Og, king of Bashan. [§]
va-ti-ten la-hem mam-la-kot va-am-amim va-tach-lekem le-fei-ah va-yir-shu et-eretz si-chon ve-et-eretz me-lech chesh-bon ve-et-eretz og me-lech ha-bash-an.
This verse describes the distribution of lands to various groups. 'Va-ti-ten' means 'and she gave'. 'La-hem' means 'to them'. 'Mam-la-kot' is the plural of 'mam-lach', meaning 'kingdoms'. 'Va-am-amim' means 'and peoples'. 'Va-tach-lekem' means 'and she divided them'. 'Le-fei-ah' means 'according to their portions'. 'Va-yir-shu' means 'and they inherited'. 'Et-eretz' means 'the land of'. 'Si-chon' and 'chesh-bon' are names of kings and their lands. 'Og' is also a king's name and 'ha-bash-an' is his land.
[NEH.9.23] And you increased their sons like the stars of the heavens, and you brought them to the land that you spoke to their fathers to come to inherit. [§]
u-ve-ne-hem hir-bee-ta k-ko-chave ha-sha-ma-yim va-te-vee-em el-ha-ah-retz a-sher-ah-mar-ta la-a-vo-te-hem la-vo le-ra-shet.
This verse describes God increasing the descendants, comparing their number to the stars of the heavens, and bringing them to the land promised to their ancestors. 'U-ve-ne-hem' means 'and their sons'. 'Hir-bee-ta' means 'you increased'. 'K-ko-chave ha-sha-ma-yim' means 'like the stars of the heavens'. 'Va-te-vee-em' means 'and you brought them'. 'El-ha-ah-retz' means 'to the land'. 'A-sher-ah-mar-ta' means 'that you spoke'. 'La-a-vo-te-hem' means 'to their fathers'. 'La-vo' means 'to come'. 'Le-ra-shet' means 'to inherit'.
[NEH.9.24] And the sons came and inherited the land, and it subdued before them the inhabitants of the land, the Canaanites, and gave them into their hand, and their kings and the peoples of the land, to do with them as they desired. [§]
Va-yavo-u ha-ban-im va-yir-shu et ha-aretz va-tach-na ha-yosh-vei ha-aretz ha-ke-na-nim va-tit-nem be-yad-am ve-et mal-chei-hem ve-et am-mei ha-aretz la-asot ba-hem ki-re-tzon-am.
This verse describes the sons inheriting the land and subduing its inhabitants, the Canaanites. It details how the land’s people and their rulers were given into their hands to do with as they pleased. It uses several terms for God, but none explicitly. 'The sons' refers to the Israelites.
[NEH.9.25] They conquered cities with fortifications and fertile land, and they inherited houses full of all good things, hewn cisterns, vineyards, olive trees, and trees for food in abundance. They ate and were satisfied, they prospered, and they were delighted in your great goodness. [§]
vayilkhdu arim betsurot va'adamah shmenah vayirshubatim mele'im kol tuv borot hachuvim keramim vezaytim ve'etz ma'achal larov vayochlu vayisbe'u vayashminu vayita'adnu betuvcha hagadol.
This verse describes the Israelites conquering cities and inheriting plentiful resources. 'Vayilkhdu' means 'they conquered'. 'Arim betsurot' refers to 'cities with fortifications'. 'Va'adamah shmenah' translates to 'and fertile land'. 'Vayirshu' means 'they inherited'. 'Batim mele'im kol tuv' signifies 'houses full of all good things'. 'Borot hachuvim' are 'hewn cisterns'. 'Keramim vezaytim' denotes 'vineyards and olive trees'. 'Ve'etz ma'achal larov' means 'and trees for food in abundance'. 'Vayochlu vayisbe'u' signifies 'they ate and were satisfied'. 'Vayashminu' means 'they grew fat/prospered'. 'Vayita'adnu betuvcha hagadol' means 'they were delighted in your great goodness'.
[NEH.9.26] And they refused and they rebelled against you, and they cast your law behind their backs, and they killed your prophets who testified to them to return them to you, and they did great abominations. [§]
vayamru vayimrdu bacha vayashlichu et toratecha acharei gavam veet neviaecha haragu asher heidu bam lehashivam eleicha vayasu neatzot gedolot.
This verse describes a rebellion against God. 'Vayamru' means 'and they refused'. 'Vayimrdu' means 'and they rebelled'. 'Bacha' means 'against you'. 'Vayashlichu' means 'and they cast'. 'Et toratecha' means 'your law'. 'Acharei gavam' means 'behind their backs' (figuratively, they rejected it). 'Veet neviaecha' means 'and your prophets'. 'Haragu' means 'they killed'. 'Asher heidu bam' means 'who testified to them'. 'Lehashivam eleicha' means 'to return them to you'. 'Vayasu' means 'and they did'. 'Neatzot gedolot' means 'great abominations'.
[NEH.9.27] You gave them into the hand of their enemies, and the enemies oppressed them. But in the time of their distress, they will cry out to you, and you will hear from heaven. And according to your many compassions, you will give them saviors, and you will save them from the hand of their enemies. [§]
va-tit-neim be-yad tza-rei-hem va-ya-tzeru la-hem u-ve-eit tza-ra-tam yitz-e-ku ei-lecha ve-ata mi-sha-ma-yim tish-ma ve-che-rach-ame-cha ha-ra-bim ti-tein la-hem mo-shi-im ve-yo-shi-um mi-yad tza-rei-hem.
This verse describes a cycle of God allowing his people to be oppressed by their enemies, then responding to their cries for help with compassion and deliverance. 'Tit-neim' means 'you gave them', 'tza-rei-hem' means 'their enemies', 'yitz-e-ku' means 'they will cry out', 'ei-lecha' means 'to you', 'mi-sha-ma-yim' means 'from heaven', 'tish-ma' means 'you will hear', 'che-rach-ame-cha' means 'your compassion', 'ha-ra-bim' means 'the many', 'mo-shi-im' means 'saviors', and 'yo-shi-um' means 'you will save them'.
[NEH.9.28] And as is their habit, they will return to doing evil before you, and you abandoned them into the hand of their enemies, and they descended into hardship because of them, and they will return and cry out to you, and you from the heavens will hear and rescue them according to your abundant compassions, repeatedly. [§]
u-khi-noch la-hem ya-shoo-vu la-a-sot ra le-fa-ne-cha va-ta-az-vem be-yad oy-vey-hem va-yir-du ba-hem va-ya-shoo-vu va-yiz-a-ku-cha ve-ata mi-sha-ma-yim tish-ma ve-ta-tzi-lem ke-rach-a-mey-cha ra-bot it-tim.
This verse describes a cycle of the people turning away from God, facing consequences, repenting, and God responding with compassion. 'Knoch' means 'grace' or 'favor'. The verse states 'as is their habit' or 'as it pleases them'. 'Yirdu' means 'they descended' which here implies suffering or being brought low. 'It-tim' means 'times' implying repeated occurrences.
[NEH.9.29] And you desired to turn them back to your instruction, but they deliberately acted wrongly and did not listen to your commands, and they sinned against your judgments within them, something that a person does and lives by them. And they presented a rebellious shoulder and their necks became stiff, and they did not listen. [§]
Va-ta-ad ba-hem la-ha-shiv-am el-to-ra-te-cha ve-hem he-zi-du ve-lo sha-me-u le-mitz-vo-tei-cha u-ve-mish-pa-tei-cha cha-tu-bam asher ya-a-seh a-dam ve-cha-yah ba-hem va-yit-nu ka-tef so-reret ve-ar-pa-am hik-shu ve-lo sha-me-u.
This verse describes God's attempt to turn the people back to His instruction, and their deliberate rejection of it. They did not listen to His commands, and they sinned against His judgments. The verse then uses metaphorical language describing their stubbornness and unwillingness to listen.
[NEH.9.30] And you drew upon them many years and instructed them in your spirit by the hand of your prophets, and they did not listen. And you gave them into the hand of the peoples of the lands. [§]
va-tim-shokh a-lei-hem sha-nim ra-bot va-ta-ad ba-hem b-ru-akh-kha b-yad n-vi-ei-kha v-lo he-e-zi-nu va-tit-ne-m b-yad am-mei ha-a-ra-tzot.
This verse describes a period of repeated attempts by God to guide the people, which were ignored, leading to their subjugation by other nations. Let's break down the names: 'El' appears as part of longer names and is translated as 'God.' 'ru-akh-kha' refers to 'your breath', implying 'your spirit'. The verse speaks of repeated drawing, instruction, and ultimately giving them into the hands of other peoples.
[NEH.9.31] And with your abundant mercies you did not destroy them, and you did not abandon them, for God is gracious and merciful, you are. [§]
oo-ve-rakh-a-mekh-a ha-ra-vim lo-a-see-tam ka-la ve-lo a-za-v-tam ki el kha-noon ve-rakh-oom a-ta
This verse describes God's great mercy. 'Rakhamekha harabim' means 'your abundant mercies.' 'Lo asitam kalah' means 'you did not finish them,' or 'you did not destroy them.' 'Lo azavtam' means 'you did not abandon them.' 'El khanun verakhum ata' means 'God is gracious and merciful, you are.'
[NEH.9.32] And now, the Gods, our God, the great God, the mighty and awesome one, the keeper of the covenant and loving-kindness, do not lessen before you all the affliction that has found us, to our kings, to our officials, to our priests, to our prophets, to our ancestors, and to all your people, from the days of the kings of Assyria until this day. [§]
ve’atah eloheinu ha’el hagadol hagibor vehanorah shomer habrit vehachesed al-yim’at lefanekha et kol-hatela’ah asher-metsatanu lemalkheinu lesareinu ulekohaneinu ulenivei’enu ula’avoteinu ulekhal-ammecha mimei malkhei Ashur ad hayom hazeh.
This verse is a prayer acknowledging the Gods, their power, and their faithfulness to the covenant. It asks that the Gods not diminish the troubles that have befallen their kings, officials, priests, prophets, ancestors, and all of their people, from the days of the kings of Assyria until this very day.
[NEH.9.33] And you, God, are righteous concerning all that has come upon us, because you have done what is true, and we have become wicked. [§]
ve-atta tsadik al kol-ha-ba aleinu ki-emet asa-ta va-anachnu hirsha-nu
This verse contains several key terms. "ve-atta" means 'and you'. "tsadik" means 'righteous'. "al kol-ha-ba aleinu" means 'upon all that has come upon us'. "ki-emet asa-ta" means 'because truth you have done'. "va-anachnu hirsha-nu" means 'and we have become wicked'. The verse is a confession of guilt and acknowledgement of God’s righteousness.
[NEH.9.34] And our kings, our officials, our priests, and our ancestors did not do your instruction, nor did they listen to your commands, and to your testimonies which you testified concerning them. [§]
ve'et-melakeinu sareinu kohaneinu va'avoteinu lo asu toratecha velo hikshivu el-mitzvoteicha ule'edvoteicha asher ha'idota bahem.
This verse details the failure of the people's leaders – kings, officials, priests, and ancestors – to follow God's instruction. 'Melakeinu' means 'our kings', 'sareinu' means 'our officials', 'kohaneinu' means 'our priests', and 'avoteinu' means 'our ancestors'. 'Toratecha' means 'your instruction', 'mitzvoteicha' means 'your commands', and 'edvoteicha' means 'your testimonies'. The verb forms indicate a past failure to act.
[NEH.9.35] And they, in their kingdom, and in your great goodness which you gave to them, and in the large and fertile land which you gave before them, did not serve you, and did not turn from their evil deeds. [§]
vehem bemalchutam uvetovecha harav asher natata lahem ube'eretz harhaba veshamena asher natata lifanehem lo avaducha velo shavu mima'aleheihem hara'im.
This verse describes a people who have been given great blessings – a kingdom, goodness, a large and fertile land – yet have not served God or turned from their evil deeds. 'vehem' means 'and they'. 'bemalchutam' means 'in their kingdom'. 'uvetovecha harav' means 'and in your great goodness'. 'asher natata lahem' means 'which you gave to them'. 'ube’eretz harhaba veshamena' means 'and in the large and fertile land'. 'asher natata lifanehem' means 'which you gave before them'. 'lo avaducha' means 'they did not serve you'. 'velo shavu' means 'and they did not return'. 'mima'aleheihem hara'im' means 'from their evil deeds'.
[NEH.9.36] Indeed, we are today slaves, and the land that you gave to our fathers to eat its fruit and its goodness, indeed we are slaves upon it. [§]
hinneh anachnu hayom avadim veha'aretz asher natatta la'avoteinu le'echol et pirya ve'et tuvah hinneh anachnu avadim aleha.
This verse begins with 'hinneh', which means 'behold' or 'indeed'. 'Anachnu' means 'we'. 'Hayom' means 'today'. 'Avadim' means 'slaves'. 'Veha'aretz' means 'and the land'. 'Asher' means 'that' or 'which'. 'Natatta' means 'you gave'. 'La'avoteinu' means 'to our fathers'. 'Le'echol' means 'to eat'. 'Et pirya' means 'its fruit'. 'Ve'et tuvah' means 'and its goodness'. 'Aleha' means 'upon it'. The verse is a lament, stating that the people are slaves in the land their ancestors were given to enjoy.
[NEH.9.37] The increase has come to the kings that you gave power over us because of our sins, and they rule over our bodies and our livestock according to their desire, and we are in great distress. [§]
ut'vu'atah marbah lam'lakhim asher natatah aleinu b'khata'oteinu v'al g'viyoteinu moshlim uviv'hemah'teinu kir'tsonam uv'tzarah gedolah anakhnu.
This verse describes a situation of oppression and suffering. The people acknowledge that the increase of power granted to the kings over them is a result of their sins. This increase allows the kings to rule over their bodies and livestock at will, causing great distress. "Ut'vu'atah" refers to something being brought about or increased. "Marbah" means increasing. "Lam'lakhim" means to the kings. "Asher natatah" means that you gave. "Aleinu" means upon us. "B'khata'oteinu" means by our sins. "V'al g'viyoteinu" means and over our bodies. "Moshlim" means they rule. "Uviv'hemah'teinu" means and over our livestock. "Kir'tsonam" means at their will. "Uv'tzarah gedolah" means and in great distress. "Anakhnu" means we.
NEH.10
[NEH.10.1] And in all of this, we are cutting a covenant and writing, and upon the seal are our leaders, our Levites, our priests. [§]
oo-vekhal-zoat anachnu koreetim amanah vekotvim ve'al hachatom sareinu levieinu kohaneinu
This verse describes the making of a covenant, involving writing and sealing it with the signatures of leaders, Levites, and priests. 'Bekhal-zoat' means 'in all this' or 'despite all this'. 'Anachnu' means 'we'. 'Koreetim' is a form of the verb 'to cut', referring to cutting a covenant. 'Amanah' means 'covenant'. 'VeKotvim' means 'and we write'. 'Al hachatom' means 'upon the seal'. 'Sareinu' means 'our leaders'. 'Levieinu' means 'our Levites'. 'Kohaneinu' means 'our priests'.
[NEH.10.2] And concerning the seals, Nehemiah the appointed one, son of Hakalyah, and Zedekiah. [§]
ve'al ha'khatumim nehemyah ha'tirshata ben-chakalyah ve'tzidqiyyah
This verse lists the names of individuals associated with sealing a document or covenant. "ve'al" means "and on" or "and concerning". "ha'khatumim" means "the seals". "Nehemyah" is a proper name, traditionally translated as Nehemiah. "ha'tirshata" means "the appointed one" or "the official". "ben-chakalyah" means "son of Hakalyah". "ve'tzidqiyyah" means "and Zedekiah".
[NEH.10.3] S’rayah, ‘Azaryah, Yirm’yah. [§]
S’rayah ‘Azaryah Yirm’yah
This verse consists of three proper names. Each name is composed of elements relating to Yahveh. ‘S’rayah means ‘Yahveh is prince’ or ‘Yahveh rules’. ‘Azaryah means ‘Yahveh helps’. Yirm’yah means ‘Yahveh will exalt’.
[NEH.10.4] Pashhur, Amarayah, Malkiyah. [§]
Pashhur Amarayah Malkiyah
This verse lists three personal names. Pashhur, Amarayah, and Malkiyah. These are likely individuals mentioned in a genealogical record or list of officials. Each name contains the element 'El' meaning 'God'. Pashhur means 'mouth of God', Amarayah means 'said by God', and Malkiyah means 'my King is God'.
[NEH.10.5] Khattoosh Shevanyahu, the Kingship. [§]
Khat-toosh Shev-an-yah Mal-lookh
This verse appears to be a proper noun or a title. 'Khat-toosh' is likely a name or title. 'Shev-an-yah' is likely another name or title. 'Mal-lookh' is derived from 'melek' which means king, and the ending suggests a title or designation related to kingship. Given the structure, it likely refers to a royal official or a king's representative.
[NEH.10.6] Devoted things are the heights of Obadiah's servant. [§]
kharim mremot ovadyah
This verse consists of three words. 'kharim' is a noun meaning 'devoted things' or 'things set apart'. 'mremot' is a noun meaning 'heights' or 'elevated places'. 'ovadyah' is a proper noun, a man's name, meaning 'servant of Yahveh'. Considering the context of the book of Obadiah, 'heights' likely refers to the fortified, elevated locations of Edomite cities. The entire phrase represents a proclamation of destruction directed towards those places.
[NEH.10.7] Daniyel's garden is blessed. [§]
Daniyel gin-ton baruch.
Daniyel is a proper noun, a man's name. Gin-ton is a variant of the word 'garden'. Baruch means 'blessed'. The verse states that Daniyel's garden is blessed.
[NEH.10.8] Meshoolam, the son of AviyYah, is from the right hand. [§]
meshoolam aviyyah miyamin
This verse consists of three proper nouns. "Meshoolam" is a male name meaning "recompensed". "AviyYah" means "my Father is Yahveh". "Miyamin" means "from the right hand". Because these are names, and the context is lacking, it is best to preserve them as names rather than attempting to interpret them further.
[NEH.10.9] Maaziah, Bilgah, Shmaiah, these are the priests. [§]
Ma-az-yah Bil-gah Shma-ay-ah el-leh ha-ko-he-nim.
This verse lists the names of priests. "Ma-az-yah", "Bil-gah", and "Shma-ay-ah" are proper names. "El-leh" means "these." "Ha-ko-he-nim" means "the priests."
[NEH.10.10] And the Levites, and Yeshua son of Azanya, they built from the sons of Chenadad, Kadmiel. [§]
ve-hal-vee-eem ve-yay-shoo-ah ben-ah-zah-nya-ah bin-noo-ee mee-ben-ay khay-nah-dahd kad-mee-ayl
This verse lists Levites and their lineage. 've' means 'and'. 'halvee-eem' is the plural form of 'Levite'. 'ben' means 'son of'. 'bin-noo-ee' means 'they built'. 'mee-ben-ay' means 'from the sons of'. 'khay-nah-dahd' is a proper name. 'kad-mee-ayl' is another proper name.
[NEH.10.11] And their brothers said, “This day the Gods read wonderfully and graciously.” [§]
Va-acheihem sh’van’yah hodiyah q’lita p’laiyah chan’an.
This verse appears to be from the book of Nehemiah 8:9. 'Va-acheihem' means 'and their brothers'. 'Sh’van’yah' is a proper name, likely Sh’baniah. 'Hodiyah' means 'this day'. 'Q’lita' means 'they read'. 'P’laiyah' means 'wonderful'. 'Chan’an' means 'gracious'. The verse describes the people’s response to the reading of the Law.
[NEH.10.12] Mikha, Revokh, Khashavyah. [§]
Mikha revokh khashavyah
This verse consists of proper names. "Mikha" is a male name meaning "Who is like God?". "Revokh" is a place name. "Khashavyah" is another male name meaning "God understands". There are no verbs or connecting words, so it is simply a listing of names.
[NEH.10.13] Remember Zakkoor, She-rev-yah, and Shvahn-yah. [§]
Zak-koor She-rev-yah Shvahn-yah
This verse appears to be a list of names. "Zakkoor" is a proper noun, likely a person's name. "She-rev-yah" is also likely a proper noun, a name. "Shvahn-yah" is yet another proper noun, almost certainly a name. The verb implies a remembering or acknowledgement of these individuals. There is no explicit indication of divinity in the original text.
[NEH.10.14] Praise, my sons, our sons. [§]
ho-dee-yah ba-nee ben-ee-noo
This verse consists of two parts. "Hodyah" is a command form of the verb meaning "to praise". "Bani" means "my sons". "Beninu" means "our sons".
[NEH.10.15] The heads of the people: Parosh, the governor of Moab, Elam, Zattu, Bani. [§]
ra'shei ha'am par'osh pakhat mo'av ei'lam zattu bani
This verse lists the leaders of the people. "Ra'shei" means heads or leaders (plural). "Ha'am" means the people. "Par'osh" is a proper name, likely a leader. "Pakhat" means governor or official. "Mo'av" is the name of a nation and also a person. "Ei'lam" is a nation and a person. "Zattu" is a proper name, likely a leader. "Bani" is a proper name, likely a leader.
[NEH.10.16] Buniy Azgad of Bebay [§]
Buniy Azgad Bebay
This verse appears to be a proper noun or name, likely referring to a person or place. "Buniy" can be linked to the root meaning "built" or "established". "Azgad" seems to be a personal name. "Bebay" is also likely a personal name or a place name. There is no obvious verb or grammatical structure indicating an action or statement.
[NEH.10.17] My Lord is within my body, delicate. [§]
Adoniyah bigvay adin
Adoniyah is a name, meaning 'my Lord is Yahveh'. 'Bigvay' means 'in my body' or 'within me'. 'Adin' means 'delicate', 'gentle', or 'refined'. The verse speaks of a feeling or state of being experienced within someone's body.
[NEH.10.18] Ater, Hizqiyah, and Azzur. [§]
‘Atér ḥizqiyāh ‘azzur.
‘Atér is a proper noun, a name. ḥizqiyāh is also a proper noun, a name. ‘azzur is a proper noun, a name. These are three names listed together. There is no verb or connective tissue present.
[NEH.10.19] May wickedness be acknowledged in his bile, in his intestines. [§]
ho-dee-yah kha-shoom bay-tsay
This verse is from the Book of Job 20:14. 'Hodyah' comes from the root 'yadah' meaning to acknowledge, confess, or give thanks. 'Khashoom' relates to substance or vigor, but in this context refers to bile. 'Baytsay' is translated as 'in his intestines'. Thus, the verse is referring to the ill effects of wickedness being displayed in the body.
[NEH.10.20] Sharp is Anatot with holes. [§]
kharif anatot nevav
This verse is difficult to interpret without context. 'kharif' means 'sharp' or 'bitter'. 'anatot' is a place name, a town near Jerusalem. 'nevav' is a name, or possibly a descriptor, meaning 'holes' or 'springs'. A literal rendering will sound unusual as the original is poetic and likely alludes to a specific historical or geographic situation.
[NEH.10.21] Extravagance is compensated for, like a pig. [§]
magfeeash meshoolam chezeer
This verse consists of three words. "Magfeeash" likely refers to a form of extravagance or indulgence, possibly related to spoiled food or luxurious living. "Meshoolam" means "paid for" or "requited". "Chezeer" means "pig" or "boar". Considering the context, the verse appears to describe something lavish, compensated for, and ultimately, likened to a pig - potentially signifying something wasteful or unclean despite its cost.
[NEH.10.22] Meshezabel, Tsadoq, and Yaddooah are known. [§]
Meshezabel Tsadoq Yaddooah
This verse lists three names. Meshezabel is likely a personal name, combining elements suggesting 'shadow' or 'darkness' and possibly relating to a vow. Tsadoq means 'righteous' or 'just'. Yaddooah means 'beloved' or 'friend'.
[NEH.10.23] Delivered, grace, answered. [§]
Pllat-yah khan-an an-ah-yah
This verse consists of three names. "Pllat-yah" is a form of the name meaning "Yahveh has delivered". "Khan-an" is a name meaning "grace" or "favor". "An-ah-yah" is a name meaning "Yahveh has answered". The verse seems to be a listing of names, possibly of individuals.
[NEH.10.24] Hoshea, gracious of Yahveh, was important. [§]
Ho-she-a chan-an-yah chas-shuv.
This verse contains three proper names. 'Ho-she-a' is a common Hebrew name meaning 'salvation'. 'Chan-an-yah' is a combination of 'chanan' meaning 'to be gracious' or 'to favor', and 'yah' which is a shortened form of Yahveh. 'Chas-shuv' means 'important' or 'esteemed'.
[NEH.10.25] The whisperer divides, it returns. [§]
halochesh pilcha shovek
This verse is quite difficult and its meaning is debated. 'Halochesh' likely relates to whispering or enchantment. 'Pilcha' is obscure, possibly relating to a division or a portion. 'Shovek' means returning or turning back. Considering the context of the surrounding verses, this appears to be a magical incantation or a description of a magical act. A literal translation will preserve the ambiguity.
[NEH.10.26] The compassionate one considers his work. [§]
rachum chashavnah ma'aseyah
This verse consists of three words. 'Rachum' means compassionate or merciful. 'Chashavnah' is a verb meaning to think, consider, or account. 'Ma'aseyah' is a noun meaning work, deed, or creation, and is in the construct state, implying it belongs to someone.
[NEH.10.27] And Achiyahu, grace, a cloud. [§]
Va-achiyahu chanan anan.
This verse consists of a conjunction 'va', a proper name 'Achiyahu', and two nouns: 'chanan' and 'anan'. 'Va' means 'and'. 'Achiyahu' is a compound name meaning 'Yahveh is my brother'. 'Chanan' means 'grace' or 'favor'. 'Anan' means 'cloud'.
[NEH.10.28] Reign has come with devotion. [§]
mal-looch khar-eem ba-ah-nah
mal-looch is a verb meaning 'to reign'. khar-eem is a noun meaning 'destruction' or 'devotion'. ba-ah-nah is a preposition meaning 'with' or 'by means of'. The verse depicts something reigning with destruction.
[NEH.10.29] And the rest of the people – the priests, the Levites, the gatekeepers, the singers, the Nethinim – and all who separated from the peoples of the lands came to the law of the Gods, their wives, their sons, and their daughters, all who know and understand. [§]
u'sh'ar ha'am ha'kohanim ha'leviyim ha'sho'arim ha'm'shor'rim ha'n'tinim v'khol-ha'niv'dal me'amei ha'aratzot el-torat ha'elohim n'sheihem b'neihem u'v'noteihem kol yode'a mevin.
This verse lists various groups of people who dedicated themselves to the law of the Gods. 'U'sh'ar' means 'and the rest'. 'Ha'am' means 'the people'. The following terms describe different roles within the community: 'kohanim' (priests), 'leviyim' (Levites), 'sho'arim' (gatekeepers), 'm'shor'rim' (singers), and 'n'tinim' (Nethinim - a group assisting with temple duties). 'Khol-ha'niv'dal' means 'all who separated'. 'Me'amei ha'aratzot' means 'from the peoples of the lands'. 'El-torat ha'elohim' means 'to the law of the Gods'. The last part lists their families – 'n'sheihem' (their wives), 'b'neihem' (their sons), and 'b'noteihem' (their daughters) – and concludes with 'kol yode'a mevin' – 'all who know and understand'.
[NEH.10.30] Those who maintain power over their brothers come with curses and oaths to walk in the law of the Gods, which was given by the hand of Moses, servant of the Gods, and to keep and do all the commandments of Yahveh, our Lord, and His judgments and statutes. [§]
machazikim al-acheihem adirehem u-ba'im be-alah u-vishvuah lalechet betorat haElohim asher nitnah be-yad Moshe eved-haElohim ulishmor ula'asot et-kol-mitzvot YHVH adoneinu umishpatav uchukav.
This verse describes people who maintain authority over their brothers, and who come with curses and oaths to walk in the law of the Gods which was given by the hand of Moses, servant of the Gods, and to keep and do all the commandments of Yahveh, our Lord, and His judgments and statutes.
[NEH.10.31] And which, we have not given our daughters to the peoples of the land, and their daughters we have not taken to our sons. [§]
vaasher lo niten benoteinu le'amei ha'aretz ve'et benoteihem lo nikach livaneinu
This verse discusses marriage practices and avoiding intermarriage with the people of the land. 'Vaasher' means 'and which'. 'Lo niten' means 'not given'. 'Benoteinu' means 'our daughters'. 'Le'amei ha'aretz' means 'to the peoples of the land'. 'Ve'et' is a conjunction introducing the next clause. 'Benoteihem' means 'their daughters'. 'Lo nikach' means 'not take'. 'Livaneinu' means 'to our sons'.
[NEH.10.32] And the people of the land who bring the merchandise and every remnant on the day of the Sabbath to sell, we will not take from them on the Sabbath and on a holy day. And we will abandon the seventh year, and release the claim of every hand. [§]
ve'amei ha'aretz ha'mevi'im et-ha'makachot vechol-shever beyom ha'shabbat limkor lo-nikach mehem bashabbat uveyom kodesh venittosh et-ha'shana ha'shvi'it umasha kol yad.
This verse details regulations concerning commerce on the Sabbath and in the Sabbatical year. 'Amei ha'aretz' refers to the people of the land, often understood as common folk or farmers. 'Makachot' denotes merchandise or trades. 'Shever' means breakage or remnants, referring to goods sold. The text prohibits taking goods from these people on the Sabbath and holy days, and also mentions letting the land rest during the seventh year, and releasing all debts.
[NEH.10.33] And we established requirements upon ourselves to give one-third of the shekel in the year for the service of the house of the Gods. [§]
vehe'emadnu aleinu mitzvot latet aleinu shlishit hashekel bashanah la'avodat beit eloheinu.
This verse describes establishing requirements upon themselves to give one-third of a shekel per year for the service of the house of the Gods.
[NEH.10.34] For the bread of the arrangement, and the meal offering of the continual, and for the burnt offering of the continual, the Sabbaths of the new months, for the appointed feasts, and for the holy things, and for the sin offerings, to atone for Israel, and all the work of the house of our God. [§]
le-lekhem ha-ma'arechet u-minchat ha-tamid u-le-olat ha-tamid ha-shabbatot he-chodashim la-mo'adim ve-la-kdashim ve-la-chatta'ot le-chaper al-yisrael ve-chol melechet beit-eloheinu.
This verse details offerings and work related to the house of God. 'Lekhem' means bread, 'ha-ma'arechet' refers to the arranged/prepared (bread). 'Minchat ha-tamid' is the continual meal offering, 'olat ha-tamid' is the continual burnt offering. 'Ha-shabbatot he-chodashim' are the new months' Sabbaths. 'La-mo'adim' is for the appointed feasts. 'La-kdashim' is for the holy things. 'La-chatta'ot' is for the sin offerings, to atone for Israel. 'Chol melechet beit-eloheinu' is all the work of the house of our God.
[NEH.10.35] And the lots were cast among the priests, the Levites, and the people to bring wood offerings to the house of God, to the house of our ancestors, at appointed times year by year, to burn on the altar of Yahveh, God, as it is written in the law. [§]
veha-go-ra-lot hi-pal-nu al-kor-ban ha-eetz-im ha-ko-ha-nim ha-le-vi-im ve-ha-am le-ha-vi le-beit elo-he-nu le-beit avo-tei-nu le-ittim mezumanim shanah be-shanah le-va-er al-miz-bach Yahveh elo-he-nu ka-ka-toov ba-to-rah.
This verse describes the casting of lots to determine who would bring wood offerings to the house of God, the house of their ancestors, at appointed times year by year, to burn on the altar of Yahveh, God, as it is written in the law.
[NEH.10.36] And to bring the first fruits of our land and the first fruits of all the fruit of every tree, year by year, to the house of Yahveh. [§]
ool'havia et-bikurei admateinu ubikurei kol-peri kol-etz shanah beshanah l'beit Yahveh.
This verse describes bringing the first fruits of the land and of every tree each year to the house of Yahveh. 'ool'havia' means 'and to bring'. 'et' is a direct object marker. 'bikurei' is the plural form of 'first fruit'. 'admateinu' means 'our land'. 'ubikurei' means 'and the first fruits'. 'kol-peri' means 'all the fruit of'. 'kol-etz' means 'every tree'. 'shanah beshanah' means 'year by year'. 'l'beit' means 'to the house of'. 'Yahveh' is the divine name.
[NEH.10.37] And the firstborn of our livestock and our animals, as it is written in the Instruction, and the firstborn of our cattle and our sheep/goats to bring to the house of our Gods to the priests who serve in the house of our Gods. [§]
ve'et bekhorot beneinu uvehimateinu kakatuv battorah ve'et bekorei bekareinu utsonenu lehavi lebeit eloheinu lakohanim hamishartim bebeit eloheinu.
This verse details the offering of firstborn animals to the house of God and to the priests who serve there. 'Bekhorot' refers to firstborns. 'Beneinu' means 'our sons,' but in this context refers to livestock. 'Vehimateinu' means 'and our animals'. 'Bekareinu' means 'our cattle' and 'tsonenu' means 'our sheep/goats'. 'Eloheinu' means 'our Gods'.
[NEH.10.38] And the first of our doughs, and our offerings, and the fruit of every tree, wine and oil, we give to the priests to the chambers of the house of God, and a tenth of our land to the Levites. And they, the Levites, are the ones who collect the tenth in all the cities of our service. [§]
veh-et-re-esh-eet a-ree-so-tay-nu oo-teh-roo-mo-tay-nu oo-peh-ree kol-etz tee-rosh vee-yitz-har na-vee le-koh-neem el-lish-khoht bayt-el-o-hay-nu oo-mah-ah-sar ad-mah-tay-nu la-leh-vee-eem vee-hem ha-leh-vee-eem ha-meh-ah-sher-eem be-chol a-ray uv-da-tay-nu.
This verse details the offerings and tithes given to the priests and Levites. 'Reeshit arisoteinu' means 'the first of our doughs'. 'Terumoteinu' is 'our offerings'. 'Pree kol etz' means 'the fruit of every tree', specifically wine and oil. 'Navi' means 'to give'. 'Admatenu' means 'our land'. 'Malee' means 'tithe'. The verse specifies that these gifts are brought to the chambers of the house of God, and the tithes are given to the Levites in all the cities where they perform their service.
[NEH.10.39] And the priest, a son of Aaron, will be with the Levites when the Levites take the tenth of the tenth. And the Levites will bring the tenth of the tenth to the house of our Gods, to the chambers, to the house of the treasure. [§]
vehayah hakohen ben-aharon im-halevim baaser halevim vehalevim yaalu et maaser hamaaser lebeit eloheinu el-halshachot lebeit haotzar
This verse describes the duties of the priests (descendants of Aaron) and the Levites regarding the tithe. The priest, a son of Aaron, will be with the Levites when the Levites receive the tithe of the tithe. The Levites will then bring the tithe of the tithe to the house of our God, to the chambers, to the house of the treasure.
[NEH.10.40] For to the rooms will the children of Israel and the children of Levi bring the contribution of the grain, the wine, and the oil. And there, the vessels of the temple and the priests who serve, the gatekeepers and the singers will be supported. And we will not abandon the house of God. [§]
ki el-halshakot yavi'u bnei-yisra'el ubnei halevi et-trumat hadagan hatirosh vehayitzhar vsham keli hamikdash vehakohanim hamshar'tim vesho'arim hamshor'rim velo na'azov et-beit eloheinu.
This verse describes where the Israelites and Levites will bring their contributions of grain, wine, and oil. These contributions will be brought to the rooms of the temple, and will support the priests who serve there, the gatekeepers, and the singers. The verse ends with a declaration that they will not abandon the house of their God.
NEH.11
[NEH.11.1] And the leaders of the people sat in Jerusalem, and the remainder of the people cast lots to bring one from the ten to dwell in Jerusalem, the holy city, and nine of the portions in the cities. [§]
vayeshvu sarei-haam biYerushalayim ushear haam hipilu gorallot lehavi echad min-ha'asara lashevet biYerushalayim ir ha'kodesh v'tesha ha'yadot be'arim.
This verse describes how the leaders of the people settled in Jerusalem, and the rest of the people cast lots to bring one out of ten to dwell in Jerusalem, the holy city, while nine remained in the cities.
[NEH.11.2] And the people blessed all the men who volunteered to dwell in Jerusalem. [§]
vayvarechu haam lekhol ha'anashim hamitnadvim leshevet birushalayim
This verse describes the people blessing those who volunteered to live in Jerusalem. 'Vayvarechu' means 'and blessed'. 'Haam' means 'the people'. 'Lekhol' means 'to all'. 'Ha'anashim' means 'the men'. 'Hamitnadvim' means 'the volunteers'. 'Leshevet' means 'to dwell'. 'Birushalayim' means 'in Jerusalem'.
[NEH.11.3] And these are the heads of the province who dwelt in Jerusalem, and in the cities of Judah each man dwelt on his possession in their cities. Israel – the priests and the Levites and the temple servants and the descendants of Solomon’s servants – dwelt there. [§]
ve’eleh ra’shei hammedinah asher yashvu biyyrushalayim ube’arei yehudah yashvu ish ba’achuzato b’areihem yisra’el hakohenim vehaleviyim venetinim ubnei avdei shlomoh.
This verse lists the heads of the province who resided in Jerusalem, and in the cities of Judah each person lived on his inheritance in their cities. The Israelites – the priests, the Levites, the Nethinim, and the descendants of Solomon’s servants – lived there.
[NEH.11.4] And in Jerusalem they dwelt, from the sons of Judah and from the sons of Benjamin. From the sons of Judah: Atayah, son of Uzziyah, son of Zecharyah, son of Amaryah, son of Shfatyah, son of Mahalale'el, from the sons of Perez. [§]
uviyrushalim yashvu mibnei yehudah umibnei binyamin mibnei yehudah atayah ben-uzziyah ben-zecharyah ben-amaryah ben-shfatyah ben-mahalale'el mibnei-parets.
This verse lists descendants who dwelt in Jerusalem. It specifies their lineage, tracing it back through several generations from the sons of Judah and Benjamin, and ultimately to Perez. Each 'ben-' means 'son of'.
[NEH.11.5] And the deeds of the son of Baruch, the son of all who sees, the son of Chazayah, the son of Adayah, the son of Yoyariv, the son of Zechariah, the son of the Shilonite. [§]
u'ma'aseyah ben-varuch ben-kol-chozeh ben-chazayah ben-adayah ben-yoyariv ben-zecharyah ben-hashiloni
This verse lists a genealogy, specifically the lineage of a man named Maaseyah. Each name is connected by the word 'ben', meaning 'son of'. The verse literally reads 'and the deeds of the son of Baruch, the son of all who sees, the son of Chazayah, the son of Adayah, the son of Yoyariv, the son of Zechariah, the son of the Shilonite.' The names are all personal names common in the biblical period.
[NEH.11.6] All the descendants of Perez who dwelt in Jerusalem were four hundred sixty and eight valiant men. [§]
kal-b'nei-peretz hayoshvim biyrushalim arba me'ot shishim ushmonah anshei khayil.
This verse lists the number of descendants of Perez who lived in Jerusalem, described as valiant men. "Kal" means 'all'. "B'nei" means 'sons of' or 'descendants of'. "Perez" is a proper noun, a name. "Hayoshvim" means 'the dwellers' or 'those who dwell'. "Biyrushalim" means 'in Jerusalem'. "Arba me'ot" means 'four hundred'. "Shishim" means 'sixty'. "Ushmonah" means 'and eight'. "Anshei khayil" means 'men of valor' or 'valiant men'.
[NEH.11.7] And these are the sons of Benjamin: Salua, son of Meshulam, son of Yoed, son of Pedayah, son of Qolayah, son of Maaseiyah, son of Itiel, son of Yishayah. [§]
ve'eleh benee binyamin salua ben meshulam ben yoed ben pedayah ben qolayah ben maaseiyah ben itiel ben yishayah
This verse lists the descendants of Benjamin. "ve'eleh" means "and these". "benee" means "sons of". The rest of the verse is a series of "son of" relationships, naming successive generations.
[NEH.11.8] And following him were my slingers, nine hundred and twenty-eight. [§]
ve'acharayv gabbay sallay teshah me'ot esrim ushmonah
This verse describes the number of slingers who were in the army of King David. 've'acharayv' means 'and after him' or 'and following him.' 'gabbay' means 'my slingers.' 'sallay' is a possessive referring to 'slingers'. 'teshah' means 'nine'. 'me'ot' means 'hundreds'. 'esrim' means 'twenty'. 'ushmonah' means 'and eight'.
[NEH.11.9] And Yoel, son of Zichri, was appointed official over them, and Yehuda, son of the hated one, was over the city as deputy. [§]
ve-yoel ben-zichri pakid aleihem vihuda ben-ha-snuah al-ha-ir mishneh.
This verse names two officials appointed over a city. 'Yoel' is a personal name, 'ben' means 'son of', 'Zichri' is another personal name. 'Pakid' means 'official' or 'overseer'. 'Aleiem' means 'over them'. 'Yehuda' is a personal name. 'Ben-ha-snuah' literally means 'son of the hated one'. 'Al-ha-ir' means 'over the city'. 'Mishneh' means 'second' or 'deputy'.
[NEH.11.10] From the priests, Yedayah, son of Yoyarib, Yakin. [§]
min-hah-koh-hay-neem yeh-dah-yah ben-yo-yah-reev ya-keen.
This verse lists individuals involved in some activity, likely related to temple duties or a return from exile. "Min" means 'from'. "Ha-kohanim" means 'the priests'. "Yedayah" is a personal name meaning 'Yahveh knows'. "Ben" means 'son of'. "Yoyarib" is a personal name. "Yakin" is a personal name, meaning 'he will establish'.
[NEH.11.11] Sərayah, son of Ḥilqiyyah, son of Məšullām, son of Ṣādōq, son of Mərayyōt, son of ʾăḥīṭūḇ, was an official of the house of the Gods. [§]
Sərayah ben-ḥilqiyyah ben-məšullām ben-ṣādōq ben-mərayyōt ben-ʾăḥīṭūḇ nəgīd bēyt hāʾĕlōhīm.
This verse lists a genealogy, tracing the lineage of a man named Sərayah and identifies his role. 'Ben' means 'son of'. 'Nəgīd' means 'leader' or 'official'. 'Bēyt hāʾĕlōhīm' means 'house of the Gods'.
[NEH.11.12] And their brothers were doing the work for the house, eight hundred and twenty-two. And Adayah, son of Jerocham, son of Pelalyah, son of Amtzi, son of Zechariah, son of Pashchur, son of Malkijah. [§]
Va-acheihem ose ha-melacha la-bayit shmone meot esrim u-shnayim va-adayah ben-yrocham ben-pelalya ben-amtzi ben-zecharya ben-pashchur ben-malchiya.
This verse describes the brothers who were doing the work on the house, and then lists the lineage of a man named Adayah. 'Va-acheihem' means 'and their brothers'. 'Ose ha-melacha' means 'doing the work'. 'La-bayit' means 'for the house'. 'Shmone meot' means 'eight hundred'. 'Esrim u-shnayim' means 'twenty and two', or 'twenty-two'. 'Va-adayah' means 'and Adayah'. 'Ben' means 'son of'. The rest of the verse lists Adayah's ancestors, connecting him to several generations.
[NEH.11.13] And his brothers were chiefs to fathers, two hundred and forty-two, and Amashsai son of Azarel son of Achzai son of Mishlemot son of Immer. [§]
ve-e-chav-ayv ra-shim le-av-o, ma-tai-yim ar-ba-eem u-sh-na-yim, va-a-mash-sai ben-a-zar-el ben-ach-zai ben-mish-leh-mot ben-im-mer.
This verse lists descendants. 've' means 'and'. 'e-chav-ayv' means 'his brothers'. 'ra-shim' means 'chiefs'. 'le-av-o' means 'to fathers'. 'ma-tai-yim' means 'hundreds'. 'ar-ba-eem' means 'forty'. 'u-sh-na-yim' means 'and two'. 'va-a-mash-sai' means 'and Amashsai'. 'ben' means 'son of'. 'a-zar-el' is a name. 'ach-zai' is a name. 'mish-leh-mot' is a name. 'im-mer' is a name.
[NEH.11.14] And their brothers, valiant warriors, numbered one hundred twenty-eight, and Zavdiel, son of the leaders, was appointed over them. [§]
va-achiehem giborei chail me'ah esrim ushmonah u-pakid aleihem Zavdiel ben-hagdolim.
This verse describes the valiant warriors among their brothers, numbering one hundred twenty-eight, and Zavdiel, son of the leaders, was appointed over them. It’s a straightforward listing of a military force and its commander.
[NEH.11.15] And from the Levites, Shmaiah, son of Hashuv, son of Azrikam, son of Hashabyah, son of Bunni. [§]
u-min-ha-levi-yim shma-ya-hu ben-hash-shuv ben-az-ri-kam ben-has-hav-ya ben-bun-ni
This verse lists the lineage of Shmaiah from the Levites. 'Min' means 'from'. 'Ha-Levi-yim' means 'the Levites'. 'Ben' means 'son of'. The names are simply genealogical markers.
[NEH.11.16] And Shebtai and Jozabad were over the outer work of the house of the Gods, from the heads of the Levites. [§]
v’shavtai v’yozavad al-ham’lacha hachitzona l’beit ha’elohim merashe ha’leviyim.
This verse describes Shebtai and Jozabad working on the outer work of the house of the Gods, and they were from the leaders of the Levites. ‘V’ is a conjunction meaning ‘and’. ‘Al’ means ‘on’ or ‘over’. ‘Ham’lacha’ means ‘the work’. ‘Hachitzona’ means ‘the outer’. ‘L’beit’ means ‘to the house of’. ‘Ha’elohim’ means ‘the Gods’. ‘Merashe’ means ‘from the heads of’. ‘Ha’leviyim’ means ‘the Levites’.
[NEH.11.17] And Mattaniah son of Micah son of Zabdiel son of Asaph was the head of the beginning to give thanks to Yahveh, and Bakbukiah was second among his brothers, and Abda son of Shammua son of Galal son of Yedithun. [§]
umatanya ben-mikah ben-zavdi ben-asah rosh hatahillah yhudeh latafilah ubakbukyah mishneh me'echav ve'avda ben-shammua ben-galal ben-yedithun.
This verse lists individuals involved in leading prayer after the return from exile. 'Ben' means 'son of', indicating lineage. 'Rosh hatahillah' means 'head of the beginning', referring to a leader. 'Mishneh' means 'second' or 'assistant'.
[NEH.11.18] All the Levis in the holy city were two hundred and eighty-four. [§]
kol-hal-vee-eem be-eer ha-ko-desh ma-at-ayim shmo-neem ve-ar-bah
This verse lists the number of Levites living in the holy city. "Kol" means all or every. "Halvee-eem" is the plural of Levi, so "the Levis". "Be-eer" means in the city. "Ha-ko-desh" means the holy one, so "the holy city". "Ma-at-ayim" means two hundred. "Shmo-neem" means eight. "Ve-ar-bah" means and four.
[NEH.11.19] And the gatekeepers Akkub Talmon and their brothers the guards at the gates numbered one hundred seventy two. [§]
vehaShoarim Akkub Talmon vaAcheihem haShomerim bashShearim meah shivim ushnayim.
This verse describes the gatekeepers and their brothers who guarded the gates. 'Shoarim' refers to gatekeepers, 'Akkub' is a proper name, 'Talmon' is another proper name, 'Acheihem' means their brothers, 'haShomerim' means the guards, 'bashShearim' means at the gates, 'meah' means one hundred, 'shivim' means seventy, and 'ushnayim' means two. The verse is simply stating a quantity of guards.
[NEH.11.20] And the rest of Israel, the priests and the Levites, were in all the cities of Judah, each in his inheritance. [§]
u’sh’ar yisra’el hakkohanim hal’viyim b’chol arei yehudah ish b’nachalato
This verse discusses the remaining Israelites, specifically the priests and Levites, and where they lived. "u’sh’ar" means "and the rest". "yisra’el" is Israel. "hakkohanim" means "the priests". "hal’viyim" means "the Levites". "b’chol" means "in all". "arei" means "cities". "yehudah" is Judah. "ish" means "man" or "each". "b’nachalato" means "in his inheritance".
[NEH.11.21] And the servants lived in Ophel, and in Tziha, and in Gishpa, over the servants. [§]
vehahnatinim yoshvim baophel vtzicha vigshpa alhahnatinim.
This verse describes where the Nethinim (descendants of the Gibeonites who served as temple assistants) lived. 'Nethinim' is plural, so it translates to 'the servants.' 'Ophel' is a specific location near the Temple Mount. 'Tziha' and 'Gishpa' are likely place names as well. The 'al' means 'upon' or 'over'.
[NEH.11.22] Those appointed among the Levites in Jerusalem were Uzi son of Bani son of Chashavyah son of Matanyah son of Mikha, from the descendants of Asaf the singers, before the work of the Gods’ house. [§]
uph'qiyd hal'viym birushalayim uzi ben-bani ben-chashavyah ben-matanyah ben-mikha' mib'ney asaf ham'shor'rim l'neged m'lechet beyt-ha'elohim.
This verse describes the Levites who were stationed in Jerusalem. It lists a lineage of individuals responsible for the work of the house of the Gods. 'Uph'qiyd' refers to those appointed or overseen. 'Hal'viym' refers to the Levites. 'B'ne' means 'sons of,' indicating lineage. 'Ha'elohim' is 'the Gods'.
[NEH.11.23] For the command of the king is upon them, and an arrangement exists for the singers, a matter of day by day. [§]
kee-mitz-vah-t ha-meh-lech a-lei-hem va-em-nah ah-l ha-mesh-o-rim de-var yom be-yo-moh.
This verse discusses a command from the king and an arrangement regarding the singers. ‘mitzvat’ means command. ‘ha-melech’ means ‘the king’. ‘aleihem’ means ‘upon them’. ‘emannah’ means an arrangement or pledge. ‘ha-meshoreim’ means ‘the singers’. ‘devar’ means word or matter. ‘yom’ means day. ‘be-yomo’ means ‘in his day’ or ‘daily’.
[NEH.11.24] And Uftachyah, son of M’shizav’el, from the descendants of Zerach, son of Judah, was placed by the king’s hand to be over all matters for the people. [§]
uf’tachyah ben-m’shizav’el mib’nei-zerach ben-y’hudah l’yad hammelech l’chol-davar la’am.
This verse introduces a man named Uftachyah, son of M’shizav’el, from the descendants of Zerach, son of Judah. He is appointed by the king to handle all matters concerning the people.
[NEH.11.25] And to the courtyards in their fields, from the descendants of Judah, they settled in Kiryat Arbah and its villages, and in Dibon and its villages, and in Kabtzael and its courtyards. [§]
ve-el-ha-chatzerim bishdotam mibnei yehudah yashvu bekiryat haarbeah ubnoteha ubedivon ubnoteha ubikavtzael vachatzereha.
This verse describes where descendants of Judah settled. "El" refers to God. "Hatzerim" refers to courtyards or enclosures, suggesting settlements. "Bishdotam" means in their fields. "Mibnei yehudah" means from the sons of Judah, or descendants of Judah. "Yashvu" means they dwelt or settled. "Kiryat haarbeah" is the city of Arbah. "Uvnoteha" means and its villages or daughters. "Bedivon" is Dibon, and "ubnoteha" again refers to its villages. "Vikavtzael" is Kabtzael, and "vachatzereha" refers to its courtyards or surroundings.
[NEH.11.26] And in Joshua and in birth and in the house of deliverance. [§]
oo-v'yeh-shoo-ah oo-v'moh-lah-dah oo-v'bayt pah-let
This verse consists of three prepositional phrases connected by the conjunction 'and' (oo). Each phrase begins with 'in' (indicated by the preposition 'b'). 'Yehoshua' is a name, commonly understood as Joshua, meaning 'Yahveh is salvation'. 'Moladah' refers to birth or offspring. 'Beyt' means 'house', and 'Palet' is a proper noun, a place name, meaning 'escape' or 'deliverance'.
[NEH.11.27] And in Chatzar, the fox, and in Beer Sheva, and with its daughters. [§]
u-va-cha-tzar shoo-al u-bi-beer she-va u-ve-no-tay-ha
This verse lists locations. 'u' means 'and'. 'ba' means 'in'. 'cha-tzar' is a proper noun, likely a place name. 'shoo-al' means 'fox'. 'bi' means 'in'. 'beer' means 'well'. 'she-va' is a proper noun, likely a place name. 'u' means 'and'. 've' means 'and'. 'no-tay-ha' means 'her daughters', indicating places associated with the named location.
[NEH.11.28] And in Tzee-klag and in Meh-kho-nah and in its daughters. [§]
oo-ve-tzee-klag oo-vee-meh-kho-nah oo-vee-veh-no-tay-hah
This verse lists three place names. "Tzee-klag" and "Meh-kho-nah" are towns, and "Veh-no-tay-hah" refers to the towns' buildings or structures, specifically, its daughters. The preposition "bee" means "in" or "at". The "oo" at the beginning is a conjunction equivalent to "and".
[NEH.11.29] And in Eye of the Pomegranate, and in Leprosy, and in Yarmut. [§]
u've'eyn rimmon u've'tsare'ah u've'yarmut
This verse lists three place names. 'eyn rimmon means 'eye of the pomegranate', tsare'ah means 'leprosy', and yarmut is a proper noun, a place name.
[NEH.11.30] They abandoned Adulam and its surrounding areas, Lakish and its fields, Azekah and its towns, and they camped from Beersheba to the Valley of Hinnom. [§]
zanokh adulam vekhatserehem lakish usdoteyha azekah ubnoteha vayakhano mibe'er-sheva ad-gei-hinnom
This verse describes a campaign of destruction, listing cities and their surrounding areas that were conquered and occupied. "Zanokh" and "Adulam" are city names. "Khatserehem" means their courtyards or surrounding areas. "Lakish" and "Azekah" are also city names, followed by references to their fields and towns. The verb "vayakhano" means they camped or settled. The locations listed are from Beersheba to the Valley of Hinnom.
[NEH.11.31] And the people of Benjamin were from Gebah, from Kemash, from Ayah, and from Betel, and its associated settlements. [§]
oo-ve-nee bin-yah-min mee-gah-vah mee-keh-mahsh ve-ah-yah ve-beit-el oo-ve-notee-ha
This verse lists cities associated with the tribe of Benjamin. 'Bnei' means 'sons of' or 'people of'. 'Benjamin' is a proper noun, the name of a person and a tribe. 'Migabah', 'Kemash', 'Ayah', and 'Betel' are place names. 'Noteeha' means 'and its daughters', referring to smaller settlements associated with the main city.
[NEH.11.32] Anatot, Nob, Ananyah. [§]
Anatot Nov Ananyah
This verse consists of three proper nouns, likely place names. Anatot was a city in Benjamin. Nov likely refers to Nob, another city associated with priestly duties. Ananyah is a personal name, potentially related to the concept of 'answer' or 'cloud'.
[NEH.11.33] Khazor, Ramah, and the two Gittahs. [§]
Khazor ramah gittayim
This verse lists three city names. 'Khazor' is a place name. 'Ramah' means 'height' or 'elevated place,' and is also a place name. 'Gittayim' means 'two Gittahs' or 'double Gittah,' referring to a town with two parts or settlements.
[NEH.11.34] New gazelles are prominent. [§]
khah-deed tseh-vo-eem neh-vah-lahth
This verse consists of three words. "khah-deed" means new or sharp. "tseh-vo-eem" is the plural form of "tseh-vo," which means gazelle. "neh-vah-lahth" means to stand out, to be conspicuous, or to be prominent.
[NEH.11.35] Not God and its likeness, valley of the craftsmen. [§]
lo-dev ve-o-no-o gay ha-cha-ra-shim
This verse comes from Isaiah 44:9-10, describing the foolishness of idol-making. 'Lo-dev' means 'not God', 've-o-no-o' means 'and its likeness', 'gay' means 'valley', 'ha-cha-ra-shim' means 'of the craftsmen'. The verse is a rhetorical question challenging those who create idols.
[NEH.11.36] And from the Levites were divisions to Judah and to Benjamin. [§]
u-min-ha-leviyim makhlekot yehudah le-binyamin.
This verse describes divisions or portions being allocated from the Levites to Judah and Benjamin. 'Min' means 'from'. 'Ha-leviyim' means 'the Levites'. 'Makhlekot' means 'divisions' or 'portions'. 'Yehudah' is the name Judah. 'Le-binyamin' means 'to Benjamin'.
NEH.12
[NEH.12.1] And these are the priests and Levites who came up with Zerubbabel, son of Shealtiel, and Yeshua: Serayah, Yirmeyah, and Ezra. [§]
ve'eleh hakohanim velvim asher alu im-zerubavel ben-she'altiel v'yeshua serayah yirmeyah ezra
This verse lists the priests and Levites who came up with Zerubbabel, son of Shealtiel, and Yeshua. It is a genealogical list of individuals who participated in the return from exile. Each name is a proper noun identifying a person.
[NEH.12.2] Yahveh has said, my king, oppressor. [§]
Amariah Malluch Chattush
This verse consists of three proper nouns. Amariah means "Yahveh has said". Malluch means "my king". Chattush means "oppressor".
[NEH.12.3] The dwelling of Yahveh is compassionate to the heights. [§]
Shkhanyahu Rkhum Mremot
Shkhanyahu is a combination of 'Shkhan' meaning 'dwelling' or 'tabernacle' and 'Yahu' being a shortened form of the divine name Yahveh. Rkhum means 'compassionate' or 'merciful'. Mremot means 'heights' or 'elevations'. This verse appears to be a descriptive phrase rather than a complete sentence, likely an attribute ascribed to the divine.
[NEH.12.4] Iddo struck Aviyyah. [§]
Iddo ginto aviyyah
Iddo is a proper noun, a person's name. 'Ginto' appears to be a verb meaning 'to strike' or 'to smite'. 'Aviyyah' is a proper noun, another person's name. This verse appears to describe Iddo striking or smiting Aviyyah.
[NEH.12.5] From my right, his passing is with a cry. [§]
mi-ya-min ma-ad-ya-hu bil-ga
This verse is difficult to interpret without context, as it is a fragment. "mi-ya-min" means "from my right". "ma-ad-ya-hu" is a form of the root meaning "to pass away", "to perish", or "to be weak". The suffix "hu" indicates "his". "bil-ga" is a prepositional phrase meaning "with a cry" or "in lamentation". Considering these definitions, the verse seems to depict something passing away or becoming weak from the speaker’s right, accompanied by lamentation.
[NEH.12.6] The one who hears, and the one who descends in contention, the one who knows. [§]
Shma'yah veYo'yariyb Yed'ayah
This verse consists of three proper names. 'Shma'yah' comes from the root 'shama' meaning 'to hear', so it can be understood as 'The One who hears'. 'Yo'yariyb' comes from the root 'yara' meaning 'to descend' or 'to come down', and 'rib' relating to quarrel or contention. So it could be 'The one who descends in contention'. 'Yed'ayah' comes from the root 'yada' meaning 'to know'. So it could be 'The one who knows'.
[NEH.12.7] Deep valley, Hilqiyah, Yeda'yah, these are the heads of the priests and their brothers in the days of Yeshua. [§]
salu amok hilqiyah yeda'yah eleh rashei hakohanim va'achehem bimei yeshua.
This verse lists the names of priests. "salu" is likely a place name, "amok" and "hilqiyah" and "yeda'yah" are names of people. "eleh" means "these". "rashei hakohanim" means "heads of the priests". "va'achehem" means "and their brothers". "bimei yeshua" means "in the days of Yeshua".
[NEH.12.8] And the Levites: Yeshua, son of Kadmiel, Sheravyah, Judah, Matanya, were over the treasuries; he and his brothers. [§]
vehaLeviyim Yeshua binui Kadmiel Sheravyah Yehudah Matanya al-huyidot hu ve'echav
This verse lists the descendants of Levi. 'vehaLeviyim' means 'and the Levites'. 'Yeshua' is a name meaning 'salvation'. 'binui' is likely a patronymic, meaning 'son of'. 'Kadmiel' is a name meaning 'God is ancient'. 'Sheravyah' is a name with uncertain meaning. 'Yehudah' is the name Judah, meaning 'praised'. 'Matanya' is a name meaning 'gift of Yahveh'. 'al-huyidot' means 'over the treasuries'. 'hu' means 'he'. 've'echav' means 'and his brothers'.
[NEH.12.9] And they bound and humbled their brothers before them for watches. [§]
uvakbukyah ve'uno acheihem le negdam le mishmarot.
This verse describes the brothers being afflicted and humbled before them, for watches/shifts. 'Uv'akbukyah' is difficult to directly translate, but appears to be related to a binding or restraint. 'Ve'uno' means 'and they afflicted'. 'Acheihem' means 'their brothers'. 'Le negdam' means 'before them'. 'Le mishmarot' means 'for watches' or 'for shifts'.
[NEH.12.10] And Yeshua begot YoYaqim, and YoYaqim begot Elyashiv, and Elyashiv begot YoYada. [§]
VeYeshua holid et-YoYaqim veYoYaqim holid et-Elyashiv veElyashiv et-YoYada.
This verse describes a genealogy. "Ve" means "and". "Holid" means "begot" or "brought forth". "Et" is a grammatical particle with no direct translation, simply marking the direct object. The names are YoYaqim, Elyashiv, and YoYada. These are proper nouns, representing individuals.
[NEH.12.11] And Yoade brought forth Yonatan, and Yonatan brought forth Yaddua. [§]
Ve-yo-dah-ah ho-leed et-yo-na-tan ve-yo-na-tan ho-leed et-yad-doo-ah.
This verse describes a lineage. "Ve" means "and". "Holeed" means "brought forth" or "begot". "Et" is a grammatical particle that marks the direct object. "Yad-doo-ah" and "Yo-na-tan" are proper names.
[NEH.12.12] And in the days of Yo-yah-keem, there were priests, heads of the fathers, for Serayah, Merayah, to Yirmeyah, Chananyah. [§]
oo-vee-may-mee yo-yah-keem hah-yoo koh-hay-neem rah-sheh-ee hah-ah-voh-t lee-srah-yah meh-rah-yah leh-yeer-meh-yah chan-ahn-yah.
This verse describes the priestly heads of the fathers during the days of Yo-yah-keem. It specifies the heads of the fathers for Serayah, for Merayah, and for Yirmeyah, being Chananyah.
[NEH.12.13] To Ezra, Meshullam, to Amarya, Yahveh is gracious. [§]
l’Ezra meshullam la’Amarya Yehokhanan.
This verse lists names. ‘Ezra’ is a proper noun, a name. ‘Meshullam’ means ‘retribution’ or ‘recompense’ but functions here as a proper noun, a name. ‘La’Amarya’ means ‘to Amarya’ or ‘belonging to Amarya’ and is a proper noun. ‘Yehokhanan’ is a name, meaning ‘Yahveh is gracious’.
[NEH.12.14] To the messengers of Jonathan, to Shvanya, to Joseph. [§]
limloki yonatan lishvanya yosef
This verse consists of prepositional phrases indicating to whom messages or items are being sent. "limloki" means "to the messengers of", "yonatan" is a proper name, "lishvanya" means "to Shvanya", and "yosef" is another proper name.
[NEH.12.15] To devote to destruction is my Lord, to observe my inheritance. [§]
le-kharim adna limrayot khelqay
This verse uses several terms. "lekharim" means 'to devote to destruction' or 'to utterly destroy'. "Adna" is a variation of Adonai, meaning 'my Lord'. "limrayot" means 'to see' or 'to observe'. "khelqay" is my portion or my inheritance.
[NEH.12.16] To Iddoe, to Zekaryah, to Gintan, Meshullam. [§]
le-id-doe zekhar-yah le-gin-tan mesh-oo-lahm
This verse contains proper names and prepositions. "le" means "to" or "for". "Iddoe" and "Zekaryah" are personal names. "Gintan" is another personal name. "Meshullam" is yet another personal name. The verse describes something being "to" or "for" these people.
[NEH.12.17] To Aviyah, remember to Minyamin, to Moadeeyah, Peeltay. [§]
La-avi-yah zikh-ree le-min-ya-meen le-mo-a-dee-yah peel-tay.
This verse consists of proper names and prepositional phrases. "La" is a preposition meaning "to" or "for". "Aviyah" appears to be a personal name. "Zikhree" is a personal name. "Le-min-ya-meen" means "to Minyamin". "Le-mo-a-dee-yah" means "to Moadeeyah". "Peeltay" is a personal name.
[NEH.12.18] To Bilgah, to Shemaiah, Yahveh has given Jonathan. [§]
lǝḇilgāh shammûaʿ lišməʿəyāh yəhōnātān.
This verse names individuals. 'lǝḇilgāh' is a proper name, likely meaning 'to Bilgah'. 'shammûaʿ' is a proper name, likely meaning 'heard'. 'lišməʿəyāh' is a proper name, meaning 'to Shemaiah'. 'yəhōnātān' is a proper name, meaning 'Yahveh has given'.
[NEH.12.19] And even to my adversary, my waist is for knowing my strength. [§]
u-le-yo-reev mat-nay li-da-ay-ah oo-zee
This verse consists of several proper nouns and a possessive pronoun. "yo-reev" means "my adversary". "mat-nay" means "my waist" or "my flanks". "li-da-ay-ah" means "for knowing". "oo-zee" means "my strength". The 'u' at the beginning is a conjunction meaning 'and' or 'even'. The verse is a poetic declaration, possibly a statement of faith or a boast.
[NEH.12.20] For ruin, my ruin, to the depths, beyond. [§]
Le-sal-lai kal-lai le-a-mok eh-ver.
This verse is from Psalm 69:2. "Le-sal-lai" means 'to destruction', or 'for ruin'. "Kal-lai" is a repetition, meaning 'my ruin', or 'against me'. "Le-a-mok" means 'to the depths'. "Eh-ver" means 'beyond', 'across', or 'the other side'. The verse describes being overwhelmed to a point of being utterly ruined and sinking beyond recovery.
[NEH.12.21] Belonging to the Living One, Yahveh has reckoned, Yahveh knows, Yahveh has given. [§]
Lekhilkiyah khashavyah liyidayah netanel.
This verse consists of a list of proper names. Each name is a combination of elements relating to 'Yahveh' (God) and descriptive elements. 'Lekhilkiyah' appears to be a name meaning 'belonging to the living one.' 'Khashavyah' means 'Yahveh has reckoned.' 'Liyidayah' means 'Yahveh knows.' 'Netanel' means 'God has given.'
[NEH.12.22] The Levites, in the days of Elyashib, Joiada, and Jaddua, were written as heads of fathers’ houses. And the priests were over the kingdom of Darius the Persian. [§]
hal-vee-eem bee-may eh-lyah-shiv yo-yah-dah-oo v-yo-chanan v-yad-doo k-too-vim rah-shay avot v-hah-koh-neem al-mal-koo-t dar-yah-vesh ha-par-see.
This verse lists the Levites who were heads of fathers’ houses during the time of Elyashib, Joiada, and Jaddua. It also mentions the priests during the reign of Darius the Persian.
[NEH.12.23] The sons of Levi, heads of the fathers, are written on the book of words of the days, and until the days of Yochanan son of Elyashiv. [§]
bnei levi rash'ei ha'avot ketuvim al-sefer divrei ha'yamim ve'ad-yemei yokhanan ben-elyashiv
This verse describes the heads of the fathers of the Levites being written in the book of chronicles until the days of Yochanan, son of Elyashiv. 'Bnei' means 'sons', 'Levi' is the name of a people, 'rash'ei' means 'heads of', 'ha'avot' means 'the fathers', 'ketuvim' means 'written', 'al' means 'on', 'sefer' means 'book', 'divrei' means 'words of', 'ha'yamim' means 'the days', 've'ad' means 'and until', 'yemei' means 'days of', 'yokhanan' is a name, 'ben' means 'son of', 'elyashiv' is a name.
[NEH.12.24] And the heads of the Levites were Chashavyah, Sheravyah, and Yeshua son of Kadmiel, and their brothers, before them, to praise, to give thanks, by the command of David, the man of the Gods, a watch against a watch. [§]
ve-ra'shei ha-leviyim chashavyah sheravyah ve-yeshua ben-kadmiel va-acheiem le-negdam le-hallell le-hodot be-mitzvat david ish-ha-elohim mishmar le-umat mishmar.
This verse describes the Levites who were appointed to lead in praising and giving thanks to God, following the command of David, the man of God. It details a rotating watch system for their duties.
[NEH.12.25] Mattanyahu, and Bakbukyah, Obadyah, Meshullam, Talmon, Akkub, watchmen, gatekeepers, guard duty, in the assembly of the gates. [§]
mat-tan-yah oo-vak-boo-kyah ov-ad-yah mesh-oo-lahm tal-mon ak-koov shom-reem sho-ah-reem mish-mahr bah-ah-soo-fay hah-sheh-ah-reem.
This verse lists names, likely of individuals responsible for duties at a gate or entrance. 'Mattanyahu' means 'gift of Yahveh'. 'Bakbukyah' is of uncertain meaning. 'Obadyah' means 'servant of Yahveh'. 'Meshullam' means 'recompensed'. 'Talmon' means 'young shoot'. 'Akkub' means 'heel'. 'Shomrim' is plural for 'watchmen'. 'Shoarim' is plural for 'gatekeepers'. 'Mishmar' means 'guard duty'. 'Ba'asufei' means 'in the assembly of'. 'Ha'shearim' means 'the gates'.
[NEH.12.26] These were in the days of Yoyakim son of Yeshua son of Yotzadak, and in the days of Nechemyah the governor, and Ezra the priest the scribe. [§]
Elleh bimei Yoyakim ben-Yeshua ben-Yotzadak u-bimei Nechemyah ha-pechah ve-Ezra ha-kohen ha-sofer.
This verse lists the timeframe in which certain events occurred. "Elleh" means "these". "Bimei" means "in the days of". "Yoyakim" is a proper name. "Ben" means "son of". "Yeshua" is a proper name. "Yotzadak" is a proper name. "Nechemyah" is a proper name. "Ha-pechah" means "the governor". "Ezra" is a proper name. "Ha-kohen" means "the priest". "Ha-sofer" means "the scribe".
[NEH.12.27] And in the dedication of the wall of Jerusalem, they sought the Levites from all their places to bring them to Jerusalem to perform dedication and joy and with thanksgiving and with song, cymbals, harps, and lyres. [§]
ubachanuccat chomath yerushalayim bqshu eth-halvimim mikol-mekomotaam lahevi'am liyerushalayim la'asot chanukah vesimcha ubthodoth ubshir mtziltayim nevalim ubkinorot
This verse describes the dedication of the wall of Jerusalem. People sought out Levites from all their locations to bring them to Jerusalem in order to perform the dedication, with joy, thanksgiving, song, cymbals, harps, and lyres.
[NEH.12.28] And the sons of the singers gathered, from the Arabah surrounding Jerusalem and from the districts of Netophath. [§]
vayye'asfu benei hamshorerim umin hakkikar seviyvot Yerushalayim umin hachatzrei Netofati.
This verse describes the gathering of the sons of the singers. They came from the Arabah (kikkar) surrounding Jerusalem and from the districts of Netophath. 'Vayye'asfu' means 'and they gathered'. 'Benei' means 'sons of'. 'Hamshorerim' means 'the singers'. 'Min' means 'from'. 'Hakkikar' means 'the Arabah' or 'the plain'. 'Seviyvot' means 'surrounding'. 'Yerushalayim' is Jerusalem. 'Hachatzrei' means 'the districts of'. 'Netofati' is Netophath.
[NEH.12.29] And from the house of Gilgal, and from the fields of Geba and Azmavet, because the singers built courtyards for themselves around Jerusalem. [§]
oo-mee-bayt hah-gil-gahl oo-mees-doe-t geh-vah veh-az-mah-vet kee kha-tseh-reem bah-noo lah-hem hah-meh-shoh-rah-reem seh-vee-voht yeh-roo-shah-lah-eem
This verse describes locations around Jerusalem where singers built courtyards for themselves. 'Gilgal', 'Geba', and 'Azmavet' are place names. 'Chatzerim' means courtyards. 'Meshoreirim' means singers. 'Yehushalayim' is Jerusalem.
[NEH.12.30] The priests and the Levites purified themselves, and they purified the people, and the gates, and the wall. [§]
vayitaharu hakohenim vehaleviyim vayetaharu et haam veet hashearim veet hachomah
This verse describes the purification rituals performed by the priests and Levites. 'Vayitaharu' means 'they purified themselves'. 'Hakohenim' refers to 'the priests'. 'Vehaleviyim' means 'and the Levites'. 'Vayetaharu' means 'and they purified'. 'Et haam' means 'the people'. 'Veet hashearim' means 'and the gates'. 'Veet hachomah' means 'and the wall'. The 'et' particle indicates a definite direct object.
[NEH.12.31] And I brought up the leaders of Judah from above the wall, and I stationed two great towers and walkways to the right from above the wall, to the gate of the refuse. [§]
va'aleh et sarei yehudah me'al lachomah va'amideh shtei todot gedolot vetahaluchot layamin me'al lachomah lesha'ar ha'ashpot.
This verse describes a military action involving the leaders of Judah and fortifications. 'Va'aleh' means 'and I brought up'. 'Sarei Yehudah' translates to 'leaders of Judah'. 'Me'al lachomah' signifies 'from above the wall'. 'Va'amideh' means 'and I stationed'. 'Shtei todot gedolot' refers to 'two great towers'. 'Vetahaluchot layamin' means 'and walkways to the right'. 'Lesha'ar ha'ashpot' indicates 'to the gate of the refuse'.
[NEH.12.32] And Hoshea, and half of the leaders of Judah, went after them. [§]
va-yeh-lekh ah-har-ei-hem ho-sha-ee-yah va-ha-tzee sa-rei yeh-oo-dah
This verse describes Hoshea and half of the leaders of Judah following after someone or something. 'Hoshea' is a proper name, likely meaning 'salvation'. 'Sar' means leader or chief, pluralized to 'sarei'. 'Yehudah' is the name of the kingdom and people, Judah. 'Ahar-ei-hem' means 'after them'. The 'va' is a conjunctive 'and'.
[NEH.12.33] And Azaryah, help from Yahveh, and Ezrah, and Meshullam. [§]
Va-azaryah Ezrah u-Meshullam
This verse lists three names. 'Va' is a conjunction meaning 'and'. 'Azaryah' is a name composed of 'Azar' meaning 'help' and 'Yahveh' meaning 'Yahveh'. 'Ezrah' is a name potentially derived from 'ezer' meaning 'help'. 'u' is a conjunction meaning 'and'. 'Meshullam' is a name meaning 'retribution' or 'recompense'.
[NEH.12.34] Judah and Benjamin and Shemaiah and Jeremiah. [§]
Yehudah oo-vin-yah-min oo-shma-ay-ah veh-yerem-yah
This verse lists a series of names. Yehudah is Judah. Bin-yah-min is Benjamin. Shma-ay-ah is Shemaiah. Yerem-yah is Jeremiah. The 'oo' sound represents the vowel 'vav'. The 'veh' sound at the beginning of the last name is a conjunction meaning 'and'.
[NEH.12.35] And from the sons of the priests, of the trumpets, Zekaryahu, son of Yonatan, son of Shmaeya, son of Matanya, son of Mikaya, son of Zakur, son of Asaf. [§]
u-mib-nei ha-kohenim ba-hatsotsrot zekaryahu ben-yonatan ben-shmaeya ben-matanya ben-mikaya ben-zakur ben-asaf.
This verse lists the lineage of Zekaryahu, a priest who was a trumpet player. 'Bnei' means 'sons of' or 'descendants of'. 'Ha-kohenim' means 'the priests'. 'Ba-hatsotsrot' means 'with the trumpets' or 'of the trumpets'. 'Ben' means 'son of'. The names listed are descendants in a linear fashion.
[NEH.12.36] And his brothers, Shmaiah and Azar'el, were among the singers and players of instruments. Netanel and Judah, Chanani, with instruments of song of David, man of the Gods, and Ezra the scribe were before them. [§]
ve-echav shma'yah va-azar'el milalai gilalai ma'ai netanel vi-Yehudah chanani biklei-shir David ish ha-Elohim ve-Ezra ha-sofer lifnehem.
This verse lists individuals who participated in musical worship. "ve-echav" means "and his brothers". "shma'yah" and "azar'el" are personal names. "milalai gilalai ma'ai" refers to singers or players of musical instruments. "netanel" and "Yehudah" are personal names. "chanani" is a personal name. "biklei-shir" means "with instruments of song". "David ish ha-Elohim" means "David, man of the Gods". "ve-Ezra ha-sofer" means "and Ezra the scribe". "lifnehem" means "before them".
[NEH.12.37] And upon the gate of the Eye and before them they went up by the ascents of the City of David, up to the wall, from above the house of David and until the gate of the Waters eastward. [§]
ve'al sha'ar ha'ayin veneh'dam alu 'al ma'alot 'ir David ba'ma'aleh lachomah me'al l'beit David ve'ad sha'ar hamayim mizrach.
This verse describes a procession going up towards the City of David, specifically mentioning gates and walls. 'Sha'ar' means gate, 'ha'ayin' means the eye, 'negdam' means before them, 'alu' means they went up, 'ma'alot' means ascents/steps, 'ir David' means the City of David, 'lachomah' means to the wall, 'beit David' means the house of David, 'sha'ar hamayim' means the gate of the waters, and 'mizrach' means east. The prepositions and conjunctions provide the direction and sequence of the procession.
[NEH.12.38] And the second confession goes to Moal, and I am behind it, and half of the people are above the wall, above the tower of the ovens, and to the broad wall. [§]
vehatoda hashenit haholechet lemoal vaani achareiha vachatsi haam me'al lechoma me'al migdal hatanurim ve'ad hachoma har'chava.
This verse describes a second procession going to Moal, with the speaker following, and half the people going above the wall, above the Tower of the Tanurs (ovens), and to the broad wall.
[NEH.12.39] And from above the Gate of Ephraim and on the Old Gate and on the Fish Gate and the Tower of Hananel and the Tower of the Hundred, and until the Sheep Gate, and they stood at the Water Gate. [§]
u'me'al le'sha'ar-efrayim ve'al-sha'ar ha'yeshana ve'al-sha'ar ha'dagim u'migdal chanane'el u'migdal ha'me'ah ve'ad sha'ar ha'tson ve'amdu be'sha'ar ha'matarah.
This verse describes locations within Jerusalem. 'Sha'ar' means 'gate'. 'Efrayim', 'ha'yeshana', 'ha'dagim', 'ha'tson', and 'ha'matarah' are names of specific gates. 'Migdal' means 'tower'. 'Chanane'el' and 'ha'me'ah' are names or descriptors of towers. 'Ve'amdu' means 'and they stood'. The 'u' at the beginning of many phrases is the conjunction 'and'. 'Le' is a preposition meaning 'to' or 'at'. 'Ve'al' is 'and on'.
[NEH.12.40] And the two pillars stood in the house of the Gods, and I, and half of the officials, were with me. [§]
vatamodna sh’tei hat’todot b’beit ha’elohim va’ani v’h’atsi has’ganim imi.
This verse describes two pillars standing in the house of the Gods, and the speaker along with half of the officials are with him. ‘vatamodna’ means ‘and they stood’. ‘sh’tei’ means ‘two’. ‘hat’todot’ means ‘the pillars’. ‘b’beit’ means ‘in the house of’. ‘ha’elohim’ means ‘the Gods’. ‘va’ani’ means ‘and I’. ‘v’h’atsi’ means ‘and half’. ‘has’ganim’ means ‘the officials’. ‘imi’ means ‘with me’.
[NEH.12.41] And the priests to Yakim, Ma'aseyah, Minyamin, Mikayah, to Yo'einai, Zekaryah, Hananyah, with the trumpets. [§]
veha-kohenim el-yakim ma'aseyah minyamin mikayah el-yo'einai zekaryah hananyah bachatzotzrot.
This verse lists the names of priests who are associated with trumpets. 'Kohenim' means priests. The 'el' before each name means 'to' or 'belonging to'. 'Bachatzotzrot' means 'with the trumpets'. The names are presented as belonging to or associated with these priests.
[NEH.12.42] And Maaseiah and Shemaiah and Eleazar and Uzzi and Jehohanan and Malkijah and Eilam and Azer, and the singers led, and Jizrahiah the official. [§]
u-ma-a-seh-yah u-shma-ay-ah ve-el-a-zar ve-u-zi vi-yo-cha-nan u-mal-ki-yah ve-ei-lam va-a-zer vay-ash-mi-u ham-shor-rim ve-yiz-rach-yah ha-pa-kid.
This verse lists the names of individuals involved in musical leadership. 'u' indicates 'and'. 've' also means 'and', but connects names more closely. 'ha' is 'the'. 'ha-pa-kid' denotes 'the official' or 'the appointed one'. The verb 'vayashmiu' means 'and they caused to hear' or 'and they led'. 'ham-shorrim' means 'the singers'.
[NEH.12.43] And they sacrificed great sacrifices on that day, and they rejoiced, for the Gods rejoiced them with a great rejoicing, and also the women and the children rejoiced. And the rejoicing of Jerusalem was heard from afar. [§]
vayizbchu bayom-hahhu zbachim gedolim vayismachu ki haElohim simcham simcha gedolah vgam hannashim vehayeladim samechu vatishma simchat Yerushalayim merachok.
This verse describes a great celebration. 'Vayizbchu' means 'and they sacrificed'. 'Bayom-hahhu' means 'on that day'. 'Zbachim gedolim' means 'great sacrifices'. 'Vayismachu' means 'and they rejoiced'. 'Ki haElohim simcham simcha gedolah' means 'for the Gods rejoiced them with a great rejoicing'. 'Vgam hannashim vehayeladim samechu' means 'and also the women and the children rejoiced'. 'Vatishma simchat Yerushalayim merachok' means 'and the rejoicing of Jerusalem was heard from afar'.
[NEH.12.44] And on that day, men were appointed over the storehouses for the contributions, for the firstfruits, and for the tithes, to gather them into the fields of the cities for the priests and for the Levites, because the joy of Judah was with the priests and with the Levites who were standing. [§]
Va-yip-ka-du bay-yom ha-hoo a-na-shim al-han-sha-kot lao-tza-rot la-tru-mot la-re-shiy-t ve-la-ma-as-rot lik-nos ba-hem lis-deh ha-ar-im me-na-ot ha-to-rah la-ko-he-nim ve-la-le-vi-im ki sim-chat ye-hu-da al-ha-ko-he-nim ve-al-ha-le-vi-im ha-o-med-im.
This verse describes an accounting of people assigned to the treasuries for contributions, firstfruits, and tithes. These people were to collect these items from the fields of the cities for the priests and Levites. It concludes by stating the joy of Judah was with the priests and Levites who were standing to perform their duties.
[NEH.12.45] And they kept the duties of their Gods, and the duty of purity, and the singers, and the gatekeepers, as the command of David, Solomon his son. [§]
vayishmeru mishmeret eloheihem umishmeret hatoharah vehamshorerim veshosharim kemitzvat david shlomo beno.
This verse describes the Levites keeping the duties associated with their Gods, purity, the singers, and the gatekeepers, as commanded by David and his son Solomon. 'Mishmeret' refers to a duty, guard, or watch. 'Eloheihem' is 'their Gods', plural. 'Hatoharah' refers to purity. 'Hamshorerim' means 'the singers', and 'hashoarim' means 'the gatekeepers'. 'Kemitzvat' means 'as the command of'. 'David shlomo beno' means 'David, Solomon his son'.
[NEH.12.46] For in the days of David and Asaph, from ancient times, were the heads of the singers, and songs of praise and thanksgiving to the Gods. [§]
ki-vi-mei david ve-asaf mi-kedem ra'shei ha-meshoreirim ve-shir-tehilla ve-hodot le-elohim.
This verse discusses the days of David and Asaph, stating they were at the head of the singers, and songs of praise and thanksgiving were offered to the Gods.
[NEH.12.47] And all Israel, in the days of Zerubbabel and in the days of Nehemiah, were giving contributions to the singers and the gatekeepers, a daily matter, and they were dedicating them to the Levites, and the Levites were dedicating them to the sons of Aaron. [§]
vekhol yisra'el bimei zerubavel ubimei nehemyah notnim menayot hamshorerim veshoreim devar yom beyomo umakdishim lalviyim vehalviyim makdishim livnei aharon.
This verse describes the contributions given by all of Israel during the days of Zerubbabel and Nehemiah to the singers and gatekeepers, a daily matter, and the dedication of those contributions to the Levites, who then dedicated them to the sons of Aaron. 'Yisra'el' is 'Israel'. 'Bimei' means 'in the days of'. 'Zerubavel' is 'Zerubbabel'. 'Nehemyah' is 'Nehemiah'. 'Notnim' is 'giving'. 'Menayot' is 'contributions'. 'Hamshorerim' is 'the singers'. 'Veshoreim' is 'and the gatekeepers'. 'Devar yom beyomo' is 'a matter of day by day'. 'Makdishim' is 'dedicating'. 'Lalviyim' is 'to the Levites'. 'Livnei aharon' is 'to the sons of Aaron'.
NEH.13
[NEH.13.1] On that day, it was read from the book of Moses before the people, and it was found written within it that no Ammonite or Moabite should enter the assembly of the Gods forever. [§]
bay-yohm ha-hoo nik-rah be-se-fer mo-sheh be-oz-nei ha-ahm ve-nim-tza ka-toov bo asher lo-ya-vo-ah am-mo-nee oo-mo-a-vee biq-hal ha-elo-heem ad-o-lam.
This verse describes a reading from the book of Moses to the people. It states that it was found written within the book that Ammonites and Moabites should not enter the assembly of the Gods forever.
[NEH.13.2] For the Gods did not provide the sons of Israel with bread and water. Therefore, they hired Bileam to curse them, but our Gods reversed the curse and made it a blessing. [§]
ki lo kidmu et-bnei yisrael balechem ubamiyim vayiskor alav et-bileam lekalelo vayhapech eloheinu hakelalah livracha.
This verse describes a situation where the Gods did not advance the sons of Israel with bread and water. As a result, a hireling, Bileam, was employed to curse them. However, our Gods turned the curse into a blessing.
[NEH.13.3] And it happened, as they heard the Law, that they distinguished all the mixed multitude from Israel. [§]
Va-yhi ke-shama-am et-ha-to-rah va-ya-vad-di-lu kol-arev mi-yis-ra-el.
This verse describes the people’s reaction after hearing the Law. 'Va-yhi' means 'and it happened'. 'Ke-shama-am' means 'as they heard'. 'Et-ha-to-rah' means 'the Law'. 'Va-ya-vad-di-lu' means 'and they distinguished'. 'Kol-arev' means 'all the mixed multitude'. 'Mi-yis-ra-el' means 'from Israel'. The 'mixed multitude' refers to non-Israelites who joined the Israelites during the Exodus.
[NEH.13.4] And before this, Eliashib the priest was placed in the chamber of the house of our Gods, near Tobiah. [§]
ve-lif-nei mi-zeh el-ya-shiv ha-ko-hen na-toon be-lish-kat beit-eloh-ei-nu ka-rov le-to-vi-yah.
This verse describes Eliashib the priest being placed in the chamber of the house of our Gods, near Tobiah. 'Lifnei' means 'before' or 'in front of'. 'Mizzeh' means 'this'. 'Kohen' means 'priest'. 'Natun' means 'given' or 'placed'. 'Lishkat' means 'chamber of'. 'Beit' means 'house of'. 'Eloheinu' is 'our Gods'. 'Karov' means 'near'. 'Tobiyah' is a proper name, Tobiah.
[NEH.13.5] And he made for himself a large chamber, and there they were placing the grain offering, the incense, and the vessels, and the tenth of the grain, the wine, and the oil – the commandment of the Levites, the singers, and the gatekeepers – and the contribution of the priests. [§]
vay-yah-ahs loo lish-kah-ah g’doh-lah v’shahm hah-yoo l’fah-neem noht-neem et-hah-min-hah hah-l’vo-nah v’hah-keh-leem oo-mah-ah-sar hah-dah-gahn hah-tee-rohsh v’hah-yitz-har mitz-vat hah-l’vee-eem v’hah-m’shoh-reem v’hah-shoh-ah-reem oo-tru-mat hah-koh-neem.
This verse describes the construction of a large chamber where offerings and contributions were stored and delivered. 'Vay-yah-ahs' signifies 'and he made.' 'Lish-kah-ah' means 'chamber' or 'storehouse.' The verse lists various types of offerings: 'min-hah' (grain offering), 'l’vo-nah' (incense), and provisions like grain, wine, and oil. It also mentions the duties of the Levites, singers, gatekeepers, and priests in relation to these offerings.
[NEH.13.6] And in all of this, I was not in Jerusalem, for in the thirty-second year of Artaxerxes, king of Babel, I came to the king, and at the end of days, I was questioned by the king. [§]
u'v'chol-zeh lo hayiti bi'yru'shalim ki bishnat shloshim u'shtayim l'artachshas'ta melech-bavel ba'ati el-hamelech u'leketz yamim nish'alti min-hamelech.
This verse details a time when the speaker was not in Jerusalem. Specifically, it states they came to the king Artaxerxes of Babel in the thirty-second year of his reign, and after some time, the king inquired of them.
[NEH.13.7] And I came to Jerusalem and understood the evil that Eliashib had done for Tobiah, to make for him a room in the courts of the house of the Gods. [§]
va-avo liyrushalayim va-avina bara'a asher asa elyashiv letoviyya la'asot lo nishkah bechatzerai beit haelohim
This verse describes the speaker's arrival in Jerusalem and their discovery of a bad thing that Eliashib had done for Tobiah, namely allowing him to build a room in the courts of the house of the Gods.
[NEH.13.8] It was greatly displeasing to me, and I cast all the vessels of Tobijah’s house outside from the chamber. [§]
vay-ray-ah lee me-od va-ash-lee-chah et-kol-klee bayt-toh-vee-yah ha-choots min-ha-lish-kah
This verse describes someone being greatly displeased and subsequently casting all the vessels of Tobijah's house outside of the chamber. "Vayera" means it was displeasing to someone. "Lee" means to me. "Meod" means greatly. "Vaashlichah" means and I cast. "Et" is a particle marking the direct object. "Kol" means all. "Klee" means vessels/utensils. "Bayt" means house. "Tobijah" is a proper noun, a name. "Hachoots" means the outside. "Min" means from. "Halishkah" means the chamber.
[NEH.13.9] And I said, and they purified the chambers, and I returned there the vessels of the house of the Gods, the offering and the incense. [§]
va'omrah vaytaharu halashchot va'ashivah sham keli beit ha'elohim et-haminchah vehalebbonah.
This verse describes the speaker saying that the chambers were purified and then returning the vessels of the house of the Gods, along with the offering and the incense. 'Va'omrah' means 'and I said'. 'Vaytaharu' means 'and they purified'. 'Halashchot' means 'the chambers'. 'Va'ashivah' means 'and I returned'. 'Sham' means 'there'. 'Keli' means 'vessels'. 'Beit' means 'house'. 'Ha'elohim' means 'the Gods'. 'Et-haminchah' means 'the offering'. 'Vehalebbonah' means 'and the incense'.
[NEH.13.10] And I knew that the counts of the Levites had not been given, and the Levites and the singers performing the work fled, each to his field. [§]
Va'edeah ki-menayot haLeviyim lo nitnah vayivrchu ish-lesadehu haLeviyim vehameshorerim ose ha'melachah.
This verse describes a situation where the Levites’ allotted portions were not provided, leading them to flee to their own fields, along with the singers who performed the work.
[NEH.13.11] I contended with the officials, and I said, "Why is the house of the Gods forsaken?" And I gathered them and set them upon their station. [§]
va'arivah et-ha'sganim va'omerah maddua ne'ezav beit-ha'elohim va'ekb'tsem va'a'midem al amdam
This verse describes a dispute with officials regarding the neglect of the house of the Gods. 'Va'arivah' means 'I contended'. 'Et-ha'sganim' means 'with the officials'. 'Va'omerah' means 'and I said'. 'Maddua' means 'why'. 'Ne'ezav' means 'is forsaken'. 'Beit-ha'elohim' means 'house of the Gods'. 'Va'ekb'tsem' means 'and I gathered them'. 'Va'a'midem' means 'and I set them'. 'Al amdam' means 'upon their station'.
[NEH.13.12] And all of Judah brought the tenth of the grain, and the wine, and the oil to the treasuries. [§]
ve-chol-ye-hu-dah he-vi-u ma-a-sar ha-da-gan ve-ha-ti-rosh ve-ha-yit-zar la-ot-za-rot.
This verse describes all of Judah bringing the tenth part (tithe) of grain, wine, and oil to the treasuries. 'Ve' means 'and'. 'Chol' means 'all'. 'Yehudah' is Judah. 'Heviu' means 'they brought'. 'Ma'asar' means 'tithe'. 'Ha-dagan' means 'the grain'. 'Ve-ha-tirosh' means 'and the wine'. 'Ve-ha-yitzar' means 'and the oil'. 'La-otzarot' means 'to the treasuries'.
[NEH.13.13] And the treasury was upon the treasures of Shelemyah the priest and Zadok the scribe and Pedayah of the Levites, and by their hand, Chanan son of Zakur son of Matanyah. Because they were counted as trustworthy, and upon them to distribute to their brothers. [§]
va’otzrah al-otzarot shelemyah hakohen vtzadok hasopher ufdayah min-halviyim ve’al-yadam chanan ben-zakur ben-matanyah ki ne’emanim necheshavu va’alehem lachlok la’achiehem.
This verse describes a treasury and those entrusted with it. 'Va’otzrah' means 'and the treasury'. 'Al-otzarot' means 'upon the treasures'. 'Shelemyah hakohen' is 'Shelemyah the priest'. 'Vtzadok hasopher' is 'and Zadok the scribe'. 'Ufdayah min-halviyim' is 'and Pedayah of the Levites'. 'Ve’al-yadam' means 'and by their hand'. 'Chanan ben-zakur ben-matanyah' is 'Chanan son of Zakur son of Matanyah'. 'Ki ne’emanim necheshavu' means 'because trustworthy they were counted'. 'Va’alehem lachlok la’achiehem' means 'and upon them to distribute to their brothers'.
[NEH.13.14] Remember for me, my Gods, regarding this, and do not blot out my kindnesses that I did in the house of my Gods and in their guards. [§]
zak-rah-lee el-oh-hai al-zoht ve-al-te-mach chas-dai asher asiti be-beit el-ohai u-ve-mish-ma-rav
This verse is a plea for remembrance. "Zakra" means to remember. "El-ohai" is "my Gods". "Al-zoht" means "regarding this". "Te-mach" means "to blot out". "Chasdai" means "my kindnesses". "Asher" means "that". "Asiti" means "I did". "Beit el-ohai" means "in the house of my Gods". "U-ve-mishmarav" means "and in their guards".
[NEH.13.15] In those days, I saw in Judah merchants crowding the roads on the Sabbath, bringing in heaps and loading them onto donkeys, and even wine, grapes, and figs, and every kind of burden, and bringing them to Jerusalem on the day of the Sabbath. And I testified on a day of harvest gathering. [§]
bayamim hahema ra'iti biyehuda dorkhim gittot bashabat umevi'im ha'aremot ve'omsim al hachamorim ve'af yayin anavim ut'enim vechol masa' umevi'im yerushalayim beyom hashabat va'a'id beyom michram tsaid.
This verse describes activity observed in Judah involving merchants transporting goods on the Sabbath. 'Dorkhim gittot' likely refers to traveling merchants or roads crowded with merchants. Goods include wine, figs, and other burdens. The narrator testifies to this activity occurring on the day of the Sabbath, during a time of harvest.
[NEH.13.16] And the people of Tzora settled there, bringing anxiety and all kinds of merchandise, and selling on the Sabbath to the people of Judah and in Jerusalem. [§]
vehahatzorim yashvu bah mevi'im da'ag vechol mecher umohrim bashabbat livnei Yehudah uviYerushalayim.
This verse describes people settling in Jerusalem, bringing worries and engaging in all sorts of trade, even on the Sabbath, with the people of Judah and in Jerusalem. Let's break down the names: 'hatzori' refers to someone from the city of Tzora, so 'the Tzora people'. 'Yehudah' is Judah, and 'Yerushalayim' is Jerusalem.
[NEH.13.17] I contended with the people of Judah and said to them, "What is this evil thing that you are doing, and profaning the day of the Sabbath?" [§]
va'arivah et chorei Yehudah va'omrah lahem mah ha'davar hara' hazzeh asher atem osim u'mechallelim et yom haShabbat
This verse describes a confrontation. "Va'arivah" means "I contended". "Et chorei Yehudah" translates to "with the people of Judah". "Va'omrah lahem" means "and I said to them". "Mah ha'davar hara' hazzeh" translates to "what is this evil thing". "Asher atem osim" means "that you are doing". "U'mechallelim et yom haShabbat" means "and you profane the day of the Sabbath".
[NEH.13.18] Have not your ancestors done thus, and did the Gods bring all this evil upon us and upon this city? And you add wrath upon Israel by profaning the Sabbath. [§]
ha-lo ko asu avoteichem va-yavei Elohim alenu et kol-hara-ha-zot ve-al ha-ir ha-zot ve-atem mosifim charon al-Yisrael lechallel et ha-shabbat.
This verse questions whether the people have learned from their ancestors’ mistakes. It asserts that the Gods brought all this evil upon them and their city. It then accuses them of adding further anger upon Israel by profaning the Sabbath.
[NEH.13.19] And it happened, as the gates of Jerusalem were closing before the Sabbath, that I said, and the doors were shut, and I said, that they should not be opened until after the Sabbath. And from my young men I stationed guards on the gates, so that no burden should come in on the day of the Sabbath. [§]
vayhi ka'asher tzalelu sha'arei Yerushalayim lifnei haShabbat va'omra vayissagru ha'dlatot va'omra asher lo yiftachum ad achar haShabbat umin'aray he'emadti al-haShe'arim lo-yavo masa beyom haShabbat.
This verse describes preparations for the Sabbath in Jerusalem. The gates were locked before the Sabbath, and guards were stationed to prevent goods from being carried into the city on the Sabbath. The word 'tsalelu' is sometimes translated as 'darkened' or 'went into darkness' and refers to the closing of the gates. The speaker is issuing instructions and observing the preparations.
[NEH.13.20] The merchants and sellers of all wares complained outside Jerusalem, once and a second time. [§]
vayalin-nu harokhl-im umokhre-i kol-mimkhar mikutz liyrushalayim pa'am ushtayim.
This verse describes merchants complaining or arguing outside of Jerusalem, once and twice. 'Vayalin-nu' indicates they complained. 'Harokhl-im' refers to the merchants, specifically those who travel and trade. 'Umokhre-i kol-mimkhar' describes the sellers of all kinds of wares. 'Mikutz liyrushalayim' means outside of Jerusalem. 'Pa'am ushtayim' signifies once and twice, indicating the repetition of the complaining.
[NEH.13.21] I warned them, and I said to them, "Why are you idle against the wall? If you do nothing, I will use force against you. From that time, they have not come on the Sabbath." [§]
Va'eida bahem va'omra alehem maddua atem lenim neged hachoma im tishnu yad eshlach bachem min ha'et hahi lo bau bashabata.
This verse recounts a time when someone addressed a group, questioning their inaction regarding a wall. It expresses a threat of force if they do not act, and states that they have not come on the Sabbath since that time. 'Va'eida bahem' means 'I testified to them' or 'I warned them'. 'Va'omra alehem' means 'and I said to them'. 'Maddua atem lenim' means 'why are you idle/negligent?'. 'Neged hachoma' means 'against the wall'. 'Im tishnu yad' means 'if you extend a hand/do nothing'. 'Eshlach yad bachem' means 'I will send a hand upon you' (a figure of speech meaning I will use force against you). 'Min ha'et hahi' means 'from that time'. 'Lo bau bashabata' means 'they have not come on the Sabbath'.
[NEH.13.22] And I said to the Levites, those who will be purifying and coming, guarding the gates, to sanctify the Sabbath day. Also this, remember for me, my Gods, and have mercy upon me according to the greatness of Your kindness. [§]
Va’omra laLeviyim asher yihyu mit’ahharim ubaim shomrim haSh’arim le’kaddesh et yom haShabbat gam zot zach’rah-li Elohay ve’chusa alai k’rov chasdecha.
This verse is addressed to the Levites who are tasked with purifying and guarding the gates to sanctify the Sabbath. The speaker asks that God remember this act of dedication and show mercy, recalling God's great kindness. 'Va’omra' means 'and I said'. 'LaLeviyim' is 'to the Levites'. 'Asher yihyu' means 'who will be'. 'Mit’ahharim' means 'purifying'. 'Ubaim' means 'and coming'. 'Shomrim haSh’arim' means 'guarding the gates'. 'Le’kaddesh et yom haShabbat' means 'to sanctify the Sabbath day'. 'Gam zot' means 'also this'. 'Zach’rah-li' means 'remember for me'. 'Elohay' means 'my Gods'. 'Ve’chusa alai' means 'and have mercy upon me'. 'K’rov chasdecha' means 'according to the greatness of Your kindness'.
[NEH.13.23] Also in those days I saw the Jews settling women who were from Ashdod, from Ammon, and from Moab. [§]
Gam bayamim hahem ra'iti et-hayehudim hoshivu nashim ashdudiyot ammoniyot mo'aviyot.
This verse describes a situation observed in days past where Jews were marrying women from various foreign nations. "Gam" means also or even. "Bayamim hahem" means in those days. "Ra'iti" means I saw. "Et-hayehudim" means the Jews. "Hoshivu" means they settled or caused to dwell. "Nashim" means women. "Ashdudiyot" refers to women from Ashdod. "Ammoniyot" refers to women from Ammon. "Mo'aviyot" refers to women from Moab.
[NEH.13.24] Half of their people speak the language of Ashdod, and they do not know how to speak the language of Judah. It is the language of various peoples. [§]
oo-v’nee-hem kha-tsee m’da-bayr ash-doe-deet v’ay-nahm mah-keer-eem l’da-bayr y’hoo-deet v’kee-leshon am va-am
This verse describes the people of a certain place and their language abilities. 'B’neehem' means 'their sons' or 'their people'. 'Khatzee' means 'half'. 'M’dabber' means 'speaking'. 'Ashdodite' refers to the language of Ashdod. 'Einam' means 'they do not'. 'Makkeerim' means 'knowing'. 'L’dabber' means 'to speak'. 'Yehudit' is 'Judahite' or 'Jewish', referring to the language. 'Keeshlon' means 'the language of'. 'Am va-am' means 'people and people' or 'various peoples'.
[NEH.13.25] I contended with them and I cursed them, and I struck men from among them and I spoke to them, and I made them swear by the Gods, if you give your daughters to their sons, and if you take from their daughters for your sons, then it shall be. [§]
va’ariv imam va’akalelem va’akeh mehem anashim va’emretem va’ashbi’eim be’elohim im titnu benoteichem livneiehem ve’im tisa’u mibnoteyhem livneichem velachem.
This verse describes a covenant made with people, involving stipulations about intermarriage with their daughters and sons. The speaker has contended with them, cursed them, and struck people among them. They are making them swear by ‘the Gods’ regarding these marriage rules.
[NEH.13.26] Was it not because of these things that Solomon, king of Israel, sinned? And among many nations there was no king like him, and he was beloved by the Gods. And the Gods gave him as king over all Israel. Also, the foreign women caused him to sin. [§]
ha-lo al-eleh hata-shlomo melech yisrael u-vagoyim harabim lo-hayah melech kamohu ve-ahuv le-elohav hayah va-yitnehuhu elohim melech al-kol yisrael gam-oto hechti'u hanashim hanachriyot.
This verse discusses the sins of King Solomon of Israel and his unique status among the nations. It notes his love for the Gods and how the Gods made him king over all Israel, yet also acknowledges that foreign women led him astray.
[NEH.13.27] And to you, will there be obedience to do all this great evil, to transgress against the Gods, to allow foreign women to dwell? [§]
ve-la-chem ha-nish-ma la-asot et kol-ha-ra-ah ha-gedolah ha-zot lime-ol be-eloheinu le-hosiv nashim nachriyot.
This verse addresses a group ('you' - 'la-chem') and accuses them of intending to do a great evil ('kol-ha-ra-ah ha-gedolah ha-zot') which is defined as a transgression against the Gods ('lime-ol be-eloheinu') by allowing foreign women ('nashim nachriyot') to dwell among them. The verb 'hosiv' literally means 'to return' or 'to bring back', but in this context it implies allowing them to settle or dwell.
[NEH.13.28] And from the sons of Yoiedah, the son of Eliashib the high priest, he became the husband of Sanballat the Horonite, and I removed him from my presence. [§]
oo-mib-nei yo-ee-da-ah ben-el-ya-shiv ha-ko-hen ha-ga-dol cha-tan le-san-ba-lat ha-cho-ro-nee va-av-ri-che-hu me-a-lai
This verse discusses the son of Yoiedah, who is the son of Eliashib the high priest, marrying Sanballat the Horonite. It then states that the speaker removed him from their presence.
[NEH.13.29] Remember for them, my Gods, the redeemers of the priesthood, and the covenant of the priesthood, and the Levites. [§]
zakh-rah lah-hem eh-lo-hai al ga-o-lei hak-hun-nah oo-ve-reet hak-hun-nah veh-hal-vee-eem
This verse refers to remembering something for the redeemers of the priesthood, the covenant of the priesthood, and the Levites. 'Zakhrah' is a command to remember. 'Lahem' means 'to them' or 'for them'. 'Elohai' means 'my Gods'. 'Gaolei' means 'redeemers'. 'Hak-hun-nah' means 'the priesthood'. 'Ve-reet' means 'covenant'. 'Halveeyim' means 'the Levites'.
[NEH.13.30] And I will purify them from all impurity, and I will establish guard duties for the priests and for the Levites, each man in his work. [§]
vətiḥartim mikal-nekhar və’a‘ămīdāh mišmārōt lakōhănim vəlaləviyim ‘īš bimlʾaḵtō.
This verse describes a purification and organization of duties. 'Vətiḥartim' means 'and I will purify'. 'Mikal-nekhar' means 'from all foreign things' or 'all impurity'. 'Və’a‘ămīdāh' means 'and I will establish'. 'Mišmārōt' means 'guard duties' or 'watches'. 'Lakōhănim' means 'for the priests'. 'Vəlalevīyim' means 'and for the Levites'. '‘Īš' means 'each man' or 'every person'. 'Bimlʾaḵtō' means 'in his work' or 'according to his duty'.
[NEH.13.31] And for the offering of trees at appointed seasons, and for the firstfruits, remember for me the Gods for good. [§]
u-le-kor-ban ha-etz-im be-itim mezumanot ve-la-bik-kur-im za-khra-lee Elo-hay le-to-vah.
This verse discusses offerings and firstfruits. "korban" refers to an offering, specifically of trees. "itim mezumanot" describes appointed times or seasons. "bik-kur-im" are firstfruits. "za-khra-lee" means remember for me. "Elo-hay" is the Gods. "le-to-vah" means for good.