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] Words of Nehemiah son of Hakaliah: it happened in the month of Kislev, in the twentieth year, and I was in Shushan the palace. [§]
Dibrei Nechemyah ben Hakhalyah vayhi bechodesh Kislev shenat esrim va'ani hayiti beShushan habirah.
'Dibrei' means 'words of', 'Nechemyah' is the name Nehemiah, 'ben' means 'son of', 'Hakhalyah' is the name Hakaliah, 'vayhi' means 'and it was' or 'and it happened', 'bechodesh' means 'in the month of', 'Kislev' is the month name Kislev, 'shenat' means 'year of', 'esrim' means 'twenty', 'va'ani' means 'and I', 'hayiti' means 'was', 'beShushan' means 'in Shushan', 'habirah' means 'the palace' or 'the city'.
[NEH.1.2] Hanani, one of my brothers, came, and men from Judah, and I asked them concerning the Jews who had escaped from the captivity and about Jerusalem. [§]
vayavo chanani echad meachi hu veanashim miyehuda vaesholem al hayehudim hapletah asher nisharu min hashvi veal yerushalayim.
'vayavo' means 'and he came', 'chanani' is a personal name, 'echad' means 'one', 'meachi' means 'from my brother' (here indicating 'one of my brothers'), 'hu' means 'he', 'veanashim' means 'and men', 'miyehuda' means 'from Judah', 'vaesholem' means 'and I asked them', 'al' means 'concerning' or 'about', 'hayehudim' means 'the Jews', 'hapletah' means 'the fugitives' or 'escapees', 'asher' means 'who/which', 'nisharu' means 'were left' or 'remained', 'min' means 'from', 'hashvi' means 'the captivity', and 'veal' means 'and about', 'yerushalayim' means 'Jerusalem'.
[NEH.1.3] And they said to me, the remaining ones who were left from the captivity there in the country, in great evil and humiliation, and Jerusalem's wall broken and its gates burned with fire. [§]
Vayomru li ha nisharim asher nisharu min hashvi sham bam medinah be ra'ah gedolah uve cherpah ve chomot Yerushalayim meforzet u she'areiha nitsu ba esh.
'Vayomru' means 'and they said', 'li' means 'to me', 'ha nisharim' means 'the remaining ones', 'asher' means 'who', 'nisharu' means 'were left', 'min' means 'from', 'hashvi' means 'the captivity', 'sham' means 'there', 'bam medinah' means 'in the country', 'be ra'ah' means 'in evil', 'gedolah' means 'great', 'uve cherpah' means 'and in humiliation', 've chomot' means 'and the wall of', 'Yerushalayim' means 'Jerusalem', 'meforzet' means 'broken', 'u she'areiha' means 'and its gates', 'nitsu' means 'were burned', 'ba esh' means 'with fire'.
[NEH.1.4] And it was when I heard these words I sat and wept and lamented days and I was fasting and praying before the Gods of the heavens. [§]
vayehi k'shami et-hadvarim ha'eleh yashavti va'evkeh va'etavla yamim va'ei tzam u-mitpallel lifney Elohei haShamayim.
'vayehi' means 'and it was', 'k'shami' means 'when I heard', 'et-hadvarim' means 'the words', 'ha'eleh' means 'these', 'yashavti' means 'I sat', 'va'evkeh' means 'and I wept', 'va'etavla' means 'and I lamented', 'yamim' means 'days', 'va'ei' means 'and I was', 'tzam' means 'fasting', 'u-mitpallel' means 'and praying', 'lifney' means 'before', 'Elohei' is the construct form of 'Elohim' and translates as 'of the Gods', 'haShamayim' means 'the heavens'.
[NEH.1.5] And I said, O Yahveh God of the heavens, the Great and Awesome God, keeper of the covenant and kindness to his lovers and to those who keep his commandments. [§]
Va'amar ana Yahveh Elohei ha-shamayim ha-El ha-gadol ve-hi-nora Shomer ha-brit va-chesed le'ohavav u-leshomrei mitzvotav.
'Va'amar' means 'and I said', 'ana' is an interjection meaning 'O' or 'please', 'Yahveh' is the personal name of God (YHVH), 'Elohei' means 'God of', 'ha-shamayim' means 'the heavens', 'ha-El' means 'the God', 'ha-gadol' means 'the great', 've-hi-nora' means 'and the awesome', 'Shomer' means 'keeper', 'ha-brit' means 'the covenant', 'va-chesed' means 'and kindness', 'le'ohavav' means 'to his lovers', 'u-leshomrei' means 'and to those who keep', 'mitzvotav' means 'his commandments'.
[NEH.1.6] Please, let your ear be listening and your eyes be opened to hear the prayer of the servant of Yahveh which I, who pray before Yahveh today day and night for the children of Israel, your servants, and confessing for the sins of the children of Israel, which we have sinned against you, and I and the house of my father have sinned. [§]
Tehi na oznekha kashevet ve'einekha ptukhot lishmoa el-tefilat avdekha asher anoki mitpalel lefanekha hayom yomam valayla al-benei Yisrael avadekha u-mitvadeh al-chattaot bnei Yisrael asher chatanu lakh va'ani u-beit-avi chatanu.
'Tehi' means 'let it be', 'na' means 'please', 'oznekha' means 'your ear', 'kashevet' means 'listening', 've' means 'and', 'einekha' means 'your eyes', 'ptukhot' means 'opened', 'lishmoa' means 'to hear', 'el' means 'to', 'tefilat' means 'prayer', 'avdekha' means 'the servant of Yahveh', 'asher' means 'which/that', 'anoki' means 'I', 'mitpalel' means 'am praying', 'lefanekha' means 'before Yahveh', 'hayom' means 'today', 'yomam' means 'day', 'valayla' means 'and night', 'al' means 'for', 'benei' means 'the children of', 'Yisrael' means 'Israel', 'avadekha' means 'your servants', 'u-mitvadeh' means 'and confessing', 'al' means 'for', 'chattaot' means 'sins', 'ashera' means 'of', 'chatanu' means 'we have sinned', 'lakh' means 'against you (Yahveh)', 'va'ani' means 'and I', 'u-beit-avi' means 'and the house of my father', 'chatanu' again means 'have sinned'. The divine name YHWH is rendered as 'Yahveh' whenever the text addresses God directly.
[NEH.1.7] We have erred, we have gone astray before you, and we have not kept the commandments, the statutes, and the judgments which you commanded Moses your servant. [§]
Chavol chabalnu lakh v'lo shamarnu et-hamitzvot v'et-hachukim v'et-hamishpatim asher tzivita et-Moshe avdecha.
'Chavol' means 'we have erred/strayed', 'chabalnu' means 'we have gone astray', 'lakh' means 'to you (God)', 'v'lo' means 'and not', 'shamarnu' means 'we kept', 'et' is a direct‑object marker, 'hamitzvot' means 'the commandments', 'v'et' means 'and', 'hachukim' means 'the statutes', 'v'et' again means 'and', 'hamishpatim' means 'the judgments', 'asher' means 'which', 'tzivita' means 'you commanded', 'et' again is a direct‑object marker, 'Moshe' is 'Moses', and 'avdecha' means 'your servant'.
[NEH.1.8] Please remember the matter that you commanded to Moses, your servant, saying, 'You will go up; I will scatter you among the nations.' [§]
Zekhar na et ha-davar asher tzivit et Moshe avdecha le'emor atem timalu ani afitz etchem ba-amim.
'Zekhar' means 'remember', 'na' is an emphatic particle meaning 'please' or 'indeed', 'et' is the direct‑object marker, 'ha-davar' means 'the thing' or 'the matter', 'asher' means 'that' or 'which', 'tzivit' means 'you commanded', 'Moshe' is the name 'Moses', 'avdecha' means 'your servant', 'le'emor' means 'to say' or 'saying', 'atem' means 'you (plural)', 'timalu' means 'you will go up' or 'you will be lifted', 'ani' means 'I', 'afitz' means 'I will scatter' or 'I will spread', 'etchem' means 'you (plural) as object', 'ba-amim' means 'among the nations'.
[NEH.1.9] And you shall return to me, and you shall keep my commandments and you shall do them; if you will be cut off at the end of the heavens, from there I will gather them and bring them to the place that I have chosen to set up my name there. [§]
ve-shavtem elai u-shemartem mitzvotai va-asitem otam im yihye nidachkhem biqtze ha-shamayim mi-sham a-kavetzem va-haviotim el-hamakom asher bacharti le-shakken et-shemi sham.
've' means 'and', 'shavtem' means 'you shall return', 'elai' means 'to me', 'u' means 'and', 'shemartem' means 'you shall keep', 'mitzvotai' means 'my commandments', 'va-asitem' means 'and you shall do', 'otam' means 'them', 'im' means 'if', 'yihye' means 'it will be', 'nidachkhem' means 'you will be cut off', 'biqtze' means 'at the end of', 'ha-shamayim' means 'the heavens', 'mi-sham' means 'from there', 'a-kavetzem' means 'I will gather them', 'va-haviotim' means 'and I will bring them', 'el-hamakom' means 'to the place', 'asher' means 'that', 'bacharti' means 'I have chosen', 'le-shakken' means 'to set up', 'et-shemi' means 'my name', 'sham' means 'there'.
[NEH.1.10] And they are your servants and your people whom you rescued with your great strength and with your strong hand. [§]
ve-hem avadekha ve-amkha asher padita bechochacha haggadol uve-yadkha hachazakah
've-hem' means 'and they', 'avadekha' means 'your servants', 've-amkha' means 'and your people', 'asher' means 'who' or 'whom', 'padita' means 'you rescued' or 'you redeemed', 'bechochacha' means 'with your strength', 'haggadol' means 'the great', 'uve-yadkha' means 'and with your hand', 'hachazakah' means 'the strong'.
[NEH.1.11] Please my Lord, be please your ear listening to the prayer of your servant and to the prayer of your servants who desire to fear your name, and may success, please, be for your servant today and give him mercy before this man, and I was a drinker to the king. [§]
Anah Adonai tehiy na oznecha kashvet el tefilat avdecha ve'el tefilat avadecha hachafetzim leyirah et-shemecha ve hatslihah na leavdecha hayom utn'hu lerachamim lifnei haish haze ve ani hayiti mashkeh lammelekh.
'Anah' means 'please', 'Adonai' means 'my Lord', 'tehiy' means 'be', 'na' means 'please' (again), 'oznecha' means 'your ear', 'kashvet' means 'listening', 'el' means 'to', 'tefilat' means 'prayer', 'avdecha' means 'your servant', 've'el' means 'and to', 'avadecha' means 'your servants', 'hachafetzim' means 'those who desire', 'leyirah' means 'to fear', 'et-shemecha' means 'your name', 've' means 'and', 'hatslihah' means 'may success', 'na' means 'please', 'leavdecha' means 'for your servant', 'hayom' means 'today', 'utn'hu' means 'and give him', 'lerachamim' means 'mercy', 'lifnei' means 'before', 'haish' means 'the man', 'haze' means 'this', 've' means 'and', 'ani' means 'I', 'hayiti' means 'was', 'mashkeh' means 'a drinker', 'lammelekh' means 'to the king'.
NEH.2
[NEH.2.1] And it happened in the month of Nisan, the twentieth year of Artachashasta the king, wine was before him, and I lifted the wine and gave it to the king, and I was not evil before him. [§]
vayehi bechodesh nisan shnat esrim leartachashasta ha-melech yayin lefanav va'esa et-hayayin va'etnah la-melech ve-lo hayiti ra lefanav.
'vayehi' means 'and it was', 'bechodesh' means 'in the month', 'nisan' is the name of the month Nisan, 'shnat' means 'year of', 'esrim' means 'twenty', 'leartachashasta' means 'to/for Artachashasta' (a proper name), 'ha-melech' means 'the king', 'yayin' means 'wine', 'lefanav' means 'before him', 'va'esa' means 'and I lifted', 'et-hayayin' means 'the wine', 'va'etnah' means 'and I gave it', 'la-melech' means 'to the king', 've-lo hayiti' means 'and I was not', 'ra' means 'evil' or 'bad', 'lefanav' again means 'before him'.
[NEH.2.2] And the king said to me, Why are your faces evil and you are not sick? There is none except a bad heart, and I feared greatly. [§]
vayomer li ha-melekh madua paneikha ra'im ve'ata einkha choleh ein ze ki im ro'a lev va'ira harbeh meod.
'vayomer' means 'and he said', 'li' means 'to me', 'ha-melekh' means 'the king', 'madua' means 'why', 'paneikha' means 'your face', 'ra'im' means 'evil' (plural adjective), 've'ata' means 'and you', 'einkha' means 'you are not', 'choleh' means 'sick', 'ein' means 'there is not', 'ze' means 'this', 'ki-im' means 'except' or 'if', 'ro'a' means 'bad' or 'evil', 'lev' means 'heart', 'va'ira' means 'and I feared', 'harbeh' means 'much', 'meod' means 'very' or 'greatly'.
[NEH.2.3] I said to the king, the king shall live forever; why will my face not be troubled, that the city, the house of graves of my fathers, is desolated and its gates were devoured by fire. [§]
vaomar la-melekh ha-melekh le-olam yichyeh madua lo-yeru fanai asher ha-IR beit-kivrot avotai charevah u-shearheha uklu ba-esh.
'vaomar' means 'I said', 'la-melekh' means 'to the king', 'ha-melekh' means 'the king', 'le-olam' means 'forever', 'yichyeh' means 'he will live', 'madua' means 'why', 'lo-yeru' means 'they will not graze/feed', 'fanai' means 'my face', 'asher' means 'that', 'ha-IR' means 'the city', 'beit-kivrot' means 'house of graves', 'avotai' means 'my fathers', 'charevah' means 'desolation', 'u-shearheha' means 'and its gates', 'uklu' means 'were devoured', 'ba-esh' means 'by fire'.
[NEH.2.4] And the king said to me, 'Why this you are seeking?' and I prayed to the Gods of the heavens. [§]
Vayomer li haMelekh al-ma zeh atah mevakesh vaetpallel el Elohei haShamayim.
'Vayomer' means 'and he said', 'li' means 'to me', 'haMelekh' means 'the king', 'al-ma' means 'about what' or 'why', 'zeh' means 'this', 'atah' means 'you', 'mevakesh' means 'are seeking', 'vaetpallel' means 'and I prayed', 'el' means 'to', 'Elohei' means 'the Gods', 'haShamayim' means 'the heavens'.
[NEH.2.5] And I said to the king, If it is good to the king and if my servant will be favorable before you, that you send me to Judah, to the city of the burial places of my fathers, and we will build it. [§]
va'omar lamélek im al ha-melekh tov ve-im yitav avdeka le-fanecha asher tishlacheni el Yehudah el ir kivrot avotai ve'evnenna.
'va'omar' means 'and I said', 'lamélek' means 'to the king', 'im' means 'if', 'al' means 'upon/over', 'ha-melekh' means 'the king', 'tov' means 'good', 've-im' means 'and if', 'yitav' means 'it will be good/favorable', 'avdeka' means 'your servant', 'le-fanecha' means 'before you', 'asher' means 'that/which', 'tishlacheni' means 'you will send me', 'el' means 'to', 'Yehudah' means 'Judah', the name of the region, 'ir' means 'city', 'kivrot' means 'burial places' or 'cemeteries', 'avotai' means 'my fathers', 've'evnenna' means 'and we will build it'.
[NEH.2.6] And he said to me, 'the king and the errant who is sitting by his side, until when will your conduct be, and when will you return? It was pleasing before the king, and he sent me, and I gave him time.' [§]
Vayomer li ha-melekh ve-ha-shagal yoshevet etzlo ad-matai yihye mahalakha u-matai tashuv vayitav lifnei ha-melekh vayishlacheni va-etnah lo zman.
'Vayomer' means 'and he said', 'li' means 'to me', 'ha-melekh' means 'the king', 've-ha-shagal' means 'and the errant' (shagal = to go astray), 'yoshevet' means 'sitting', 'etzlo' means 'by his side', 'ad-matai' means 'until when', 'yihye' means 'will be', 'mahalakha' means 'your conduct' (from the root related to walking), 'u-matai' means 'and when', 'tashuv' means 'you will return', 'vayitav' means 'it was pleasing', 'lifnei' means 'before', 'ha-melekh' again 'the king', 'vayishlacheni' means 'and he sent me', 'va-etnah' means 'and I gave', 'lo' means 'to him', 'zman' means 'time'.
[NEH.2.7] And I will say to the king, if the king is good, scrolls will be given to me upon the river banks across the river that will carry me until I come to Judah. [§]
va'omar lammelech im al ha-melech tov igrot yitnu li al pachavot ever hanahar asher ya'aviruni ad asher avo el Yehudah.
'va'omar' means 'and I will say', 'lammelech' means 'to the king', 'im' means 'if', 'al' means 'upon' or 'on', 'ha-melech' means 'the king', 'tov' means 'good', 'igrot' means 'scrolls' or 'records', 'yitnu' means 'they will give', 'li' means 'to me', 'al' means 'upon', 'pachavot' means 'banks' (of a river), 'ever' means 'across', 'hanahar' means 'the river', 'asher' means 'that/which', 'ya'aviruni' means 'they will carry me across', 'ad' means 'until', the second 'asher' again means 'that/when', 'avo' means 'I will come', 'el' means 'to', 'Yehudah' means 'Judah'.
[NEH.2.8] And a letter to Asaph, the keeper of the orchard that belongs to the king, who will give me sticks to cut the gates of the palace, the house, and the city wall, and the house which I will enter; and the king gave it to me by the hand of my good God upon me. [§]
ve'igeret el-Asaf shomer ha-pardes asher la-melekh asher yiten-li etzim le'karot et-sha'arei ha-birah asher-la-bayit u-lechomat ha-ir ve-la-bayit asher-avo elav vayiten-li ha-melekh ke-yad Elohai ha-tova alai.
've'igeret' means 'and a letter' (igeret = written document). 'el-Asaf' means 'to Asaph' (a personal name). 'shomer' means 'keeper' or 'guardian'. 'ha-pardes' means 'the orchard' or 'garden'. 'asher' appears three times meaning 'that/which'. 'la-melekh' means 'of the king' (belonging to the king). 'yiten-li' means 'will give to me'. 'etzim' means 'sticks' or 'timbers'. 'le'karot' means 'to cut'. 'et-sha'arei' means 'the gates of'. 'ha-birah' means 'the palace'. 'la-bayit' means 'of the house'. 'u-lechomat' means 'and to the wall of'. 'ha-ir' means 'the city'. 've-la-bayit' means 'and the house'. 'asher-avo' means 'that I will go into'. 'elav' means 'into it'. 'vayiten-li' means 'and the king gave to me'. 'ke-yad' means 'by the hand of'. 'Elohai' means 'my God' (literal translation of the divine name). 'ha-tova' means 'the good' (referring to God). 'alai' means 'upon me'.
[NEH.2.9] I went to the crossings of the river and gave them the king's scrolls, and the king sent with me the princes of the troops and interpreters. [§]
va'avo el-pachavot ever ha-nahar va'etnah lahem et igrot ha-melekh vayishlach imi ha-melekh sarei chayil uparashim.
'va'avo' means 'I went' (conjunction and verb). 'el-pachavot' means 'to the crossings'. 'ever' means 'across' or 'crossing'. 'ha-nahar' means 'the river'. 'va'etnah' means 'and I gave'. 'lahem' means 'to them'. 'et' is a direct‑object marker and has no English equivalent. 'igrot' means 'scrolls' or 'documents'. 'ha-melekh' means 'the king'. 'vayishlach' means 'and he sent'. 'imi' means 'with me'. The second 'ha-melekh' again means 'the king'. 'sarei' means 'princes of' or 'leaders of'. 'chayil' means 'troops' or 'military strength'. 'uparashim' means 'and interpreters'.
[NEH.2.10] And Sanbalat the Horonite and Tobiah the Ammonite servant did great evil to them, a great evil which a man came to seek goodness for the children of Israel. [§]
vayishma sanbalat hachorni vetoviyah haeved haamoni vayera lahem raah gedolah asherba adam levakesh tovah livnei yisrael
'vayishma' means 'and he heard', 'sanbalat' is a proper name 'Sanbalat', 'hachorni' means 'the Horonite', 'vetoviyah' means 'and Tobiah', 'haeved' means 'the servant', 'haamoni' means 'the Ammonite', 'vayera' means 'and he did evil', 'lahem' means 'to them', 'raah' means 'evil', 'gedolah' means 'great', 'asherba' means 'who came', 'adam' means 'man', 'levakesh' means 'to seek', 'tovah' means 'goodness', 'livnei' means 'for the children of', 'yisrael' means 'Israel'.
[NEH.2.11] And I will go to Jerusalem and I will be there three days. [§]
va'avo el Yerushalayim va'eh-i sham yamim shloshah.
'va'avo' means 'and I will go' or 'and I will come', 'el' means 'to', 'Yerushalayim' is the proper name Jerusalem, 'va'eh-i' means 'and I will be', 'sham' means 'there', 'yamim' means 'days', 'shloshah' means 'three'.
[NEH.2.12] And I rose up at night, I and a few men with me, and I did not tell a man what my God gives to my heart to do concerning Jerusalem, and there is no beast with me, because only the beast which I ride upon. [§]
va'akuum lailah ani va'anashim me'at immi velo-higadti le'adam mah Elohai noten el-libbi la'asot leyirushalam uvehemah ein immi ki im-habehemah asher ani rochev bah.
'va'akuum' means 'and I rose up', 'lailah' means 'at night', 'ani' means 'I', 'va'anashim' means 'and men', 'me'at' means 'a few', 'immi' means 'with me', 'velo-higadti' means 'and I did not tell', 'le'adam' means 'to a man', 'mah' means 'what', 'Elohai' means 'my God', 'noten' means 'gives', 'el-libbi' means 'to my heart', 'la'asot' means 'to do', 'leyirushalam' means 'concerning Jerusalem', 'uvehemah' means 'and (there is) a beast', 'ein' means 'no', 'immi' means 'with me', 'ki' means 'because', 'im-habehemah' means 'the beast', 'asher' means 'which', 'ani' means 'I', 'rochev' means 'ride', 'bah' means 'upon it'.
[NEH.2.13] And I went out by the gate of the valley at night, and to the face of the eye of the serpent, and to the gate of the ashpot, and I was breaking the walls of Jerusalem which were destroyed, and its gates were consumed by fire. [§]
Va'etzah be'sha'ar-haggai layla ve'el-penei ein ha'tannin ve'el-sha'ar ha'ashpot va'ehiy sovar be'chonot Yerushalayim asher-hemp'ru-tzim ushe'arayha uk'lu ba'esh.
'Va'etzah' means 'and I went out', 'be'sha'ar-haggai' means 'by the gate of the valley', 'layla' means 'at night', 've'el-penei' means 'and to the face of', 'ein' means 'eye', 'ha'tannin' means 'the serpent', 've'el-sha'ar' means 'and to the gate of', 'ha'ashpot' means 'the ashpot', 'va'ehiy' means 'and I was', 'sovar' means 'breaking', 'be'chonot' means 'the walls of', 'Yerushalayim' means 'Jerusalem', 'asher' means 'which', 'hemp'ru-tzim' (from the root meaning 'to be destroyed') means 'were destroyed', 'ushe'arayha' means 'its gates', 'uk'lu' means 'were consumed', 'ba'esh' means 'by fire'.
[NEH.2.14] And I will pass to the gate of the eye and to the king's pool and there is no place for the beast to pass underneath. [§]
va'ever el-sha'ar ha'ayin ve'el-berechath ha-melekh ve'ein makom la-behema la'avor takh-tai.
'va'ever' means 'and I will pass', 'el' means 'to', 'sha'ar' means 'gate', 'ha'ayin' means 'the eye', 've'el' means 'and to', 'berechath' means 'the pool', 'ha-melekh' means 'the king', 've'ein' means 'and there is no', 'makom' means 'place', 'la-behema' means 'for the beast', 'la'avor' means 'to pass', 'takh-tai' means 'underneath'.
[NEH.2.15] And I was going up the river at night, and I was breaking the wall, and I will return, and I will come to the gate of Gai, and I will return. [§]
va'ei oleh banachal layla va'ei shober bachoma vaashuv vaavo beshaar hagai vaashuv.
'va'ei' means 'and I was', 'oleh' means 'going up' or 'ascending', 'banachal' means 'the river', 'layla' means 'night', 'shober' means 'breaking', 'bachoma' means 'the wall', 'vaashuv' means 'and I will return', 'vaavo' means 'and I will come', 'beshaar' means 'at the gate', 'hagai' (from 'ha-gai') means 'the Gai' (a place name or possibly 'the valley'), the final 'vaashuv' repeats 'and I will return'.
[NEH.2.16] And the merchants did not know where I walked and what I am doing, and toward the Jews and the priests and the craftsmen and the merchants and the rest who do the work, until then I have not told. [§]
vehasganim lo yade'u ana halakhti u-ma ani ose ve-la-yehudim ve-la-koheanim ve-la-horim ve-la-sganim u-le-yeter ose ha-melacha ad-ken lo higgadti.
'vehasganim' means 'and the merchants', 'lo' means 'not', 'yade'u' means 'they knew', 'ana' means 'where', 'halakhti' means 'I walked', 'u-ma' means 'and what', 'ani' means 'I', 'ose' means 'am doing', 've-la-yehudim' means 'and toward the Jews', 've-la-koheanim' means 'and toward the priests', 've-la-horim' means 'and toward the craftsmen', 've-la-sganim' means 'and toward the merchants', 'u-le-yeter' means 'and the rest', 'ose' means 'who do', 'ha-melacha' means 'the work', 'ad-ken' means 'until then', 'lo' means 'not', 'higgadti' means 'I announced' or 'I told'.
[NEH.2.17] And he said to them, 'You see the disaster that we are in, that Jerusalem is desolate and its gates are burned with fire; go, and we will build the wall of Jerusalem, and we shall no longer be a disgrace.' [§]
vaomar alehem atem roim haara asher anahnu bah asher Yerushalayim charevah ushearehem nitztu baesh lechu venivne et chomat Yerushalayim velo nihyeh od cherpah.
'vaomar' means 'and he said', 'alehem' means 'to them', 'atem' means 'you (plural)', 'roim' means 'see', 'haara' means 'the disaster', 'asher' means 'that', 'anahnu' means 'we', 'bah' means 'in it', 'Yerushalayim' means 'Jerusalem', 'charevah' means 'desolate', 'ushearehem' means 'its gates', 'nitztu' means 'were burned', 'baesh' means 'by fire', 'lechu' means 'go', 'venivne' means 'and we will build', 'et' is a direct object marker, 'chomat' means 'the wall of', 'velo' means 'and not', 'nihyeh' means 'will be', 'od' means 'anymore', 'cherpah' means 'disgrace' or 'shame'.
[NEH.2.18] I will tell them the hand of my God which is good to me, and also the words of the king who said to me, and they said revenge and we built, and they strengthened their hands for the good. [§]
vaaggid lahem et- yad Elohai asher- hi tovah alai ve'af- divrei ha-melech asher amar- li vayomru nakum uvanu vayachazku yedeihem latovah.
'vaaggid' means 'I will tell', 'lahem' means 'to them', 'et-' is the direct object marker, 'yad' means 'hand', 'Elohai' means 'my God', 'asher-' means 'that/which', 'hi' means 'it', 'tovah' means 'good', 'alai' means 'to me', 've'af-' means 'and also', 'divrei' means 'words of', 'ha-melech' means 'the king', 'asher' means 'who', 'amar-' means 'said', 'li' means 'to me', 'vayomru' means 'and they said', 'nakum' means 'revenge', 'uvanu' means 'and we built', 'vayachazku' means 'and they strengthened', 'yedeihem' means 'their hands', 'latovah' means 'for the good'.
[NEH.2.19] And Sanbalat the Horonite and Tobiah the Ammonite servant and Geshem the Arab muttered against us and despised us and said, 'What is this matter that you are doing against the king? You are rebels.' [§]
vayishma sanbalat hachorni vetobiya ha'eved ha'amoni vegeshem ha'arvi vayal'agu lanu vayivzu aleinu vayomru mah hadavar hazeh asher atem osim ha'al hamelek atem mordim.
'vayishma' means 'and (he) heard', 'sanbalat' is the proper name Sanbalat, 'hachorni' means 'the Horonite', 'vetobiya' means 'and Tobiah', 'ha'eved' means 'the servant', 'ha'amoni' means 'the Ammonite', 'vegeshem' means 'and Geshem', 'ha'arvi' means 'the Arab', 'vayal'agu' means 'and they muttered', 'lanu' means 'against us', 'vayivzu' means 'and they despised', 'aleinu' means 'upon us', 'vayomru' means 'and they said', 'mah' means 'what', 'hadavar' means 'the thing/ matter', 'hazeh' means 'this', 'asher' means 'that/which', 'atem' means 'you (plural)', 'osim' means 'are doing', 'ha'al' means 'against', 'hamelek' means 'the king', 'atem' again 'you', 'mordim' means 'rebellious' or 'rebels'.
[NEH.2.20] I will answer them a word and say to them God of the heavens, he will prosper for us, and we his servants shall be avenged and our children; and to you there is no share, no righteousness, and no remembrance in Jerusalem. [§]
Va'ashiv otam davar va'omar lahem Elohei haShamayim hu yatzlich lanu va'anachnu avadav naqom uvaninu ve-lachem ein chelek u-tzedakah ve-zikaron biYerushalayim.
'Va'ashiv' means 'I will answer', 'otam' means 'them', 'davar' means 'a word', 'va'omar' means 'and I will say', 'lahem' means 'to them', 'Elohei' means 'God of', 'haShamayim' means 'the heavens', 'hu' means 'he', 'yatzlich' means 'will prosper' or 'will succeed', 'lanu' means 'for us', 'va'anachnu' means 'and we', 'avadav' means 'his servants', 'naqom' means 'shall be avenged', 'uvaninu' means 'and our children', 've-lachem' means 'and to you', 'ein chelek' means 'no share/portion', 'u-tzedakah' means 'and righteousness', 've-zikaron' means 'and remembrance', 'biYerushalayim' means 'in Jerusalem'. The divine name 'Elohei' is rendered literally as 'God of' per the translation guideline.
NEH.3
[NEH.3.1] And Eliyashiv the great priest rose and his brothers the priests, and they built the gate of the flock; they sanctified it, and they set up its doors, and until the tower of the hundred they sanctified it, until the tower of Chananel. [§]
Vayakam Eliyashiv hakohen hagadol veechav hakohanim vayivnu etsha'ar hatson hemmá kidshuhu vayamidu daltotav vead migdal hameah kidshuhu ad migdal chananel.
'Vayakam' means 'and he arose', 'Eliyashiv' is a proper name meaning 'my God will restore' (used here as a personal name), 'hakohen' means 'the priest', 'hagadol' means 'the great', 'veechav' means 'and his brothers', 'hakohanim' means 'the priests', 'vayivnu' means 'and they built', 'etsha'ar' means 'the gate', 'hatson' means 'of the flock', 'hemmá' means 'they (them)', 'kidshuhu' means 'sanctified it', 'vayamidu' means 'and they set up', 'daltotav' means 'its doors', 'vead' means 'until', 'migdal' means 'tower', 'hameah' means 'of the hundred', the second 'kidshuhu' again means 'sanctified it', 'ad' means 'until', the final 'migdal' means 'tower', and 'chananel' is a proper name meaning 'God has been gracious'.
[NEH.3.2] And on his hand they built the men of his month; by his hand Zakkur son of Imri was built. [§]
ve'al-yado banu anshei yerecho suval-yado bana zakkur ben-imri
've'al' means 'and on', 'yado' means 'his hand', 'banu' means 'they built', 'anshei' means 'men of', 'yerecho' means 'his month' (literally 'moon', used here as a poetic reference), 'suval-yado' is a parallel phrase meaning 'by his hand' or 'with his hand', 'bana' means 'built' (feminine past, here functioning as a verb), 'zakkur' is a proper name, and 'ben-imri' means 'son of Imri'.
[NEH.3.3] And the gate of the fish they built the children of the fox; they closed it and they set up its bars, its lock, and its hinge. [§]
ve'et sha'ar ha-dagim banu b'nei ha-sena hemmah keruho vayya'amidu dalttav man'ulav u-berichav.
've'et' means 'and the', 'sha'ar' means 'gate', 'ha-dagim' means 'the fish', 'banu' means 'they built', 'b'nei' means 'sons of' or 'children of', 'ha-sena' means 'the fox', 'hemmah' means 'they (them)', 'keruho' means 'closed it', 'vayya'amidu' means 'and they placed' or 'set up', 'dalttav' means 'its bars', 'man'ulav' means 'its lock', 'u-berichav' means 'and its hinge'.
[NEH.3.4] And upon their hand he seized Meremot son of Uriyah son of Hakotz; upon their hand he seized Meshullam son of Berachiya son of Meshezabeil; upon their hand he seized Tzaddok son of Baana. [§]
ve'al-yadam hechezik meremot ben-uriyah ben-hakotz su'el-yadam hechezik meshullam ben-berachiya ben-meshezabeil su'el-yadam hechezik tzaddok ben-baana.
've'al-yadam' means 'and on their hand', 'hechezik' means 'he seized/held', 'meremot' is a personal name, 'ben' means 'son of', 'uriyah' is a personal name, 'hakotz' is a personal name meaning 'the end' (literal translation not required), 'su'el-yadam' repeats the phrase 'upon their hand', 'meshullam' is a personal name, 'berachiya' is a personal name, 'meshezabeil' is a personal name meaning 'the one who is praised by God' (literal not required), another repeat of 'su'el-yadam', 'tzaddok' is a personal name meaning 'righteous', and 'baana' is a personal name.
[NEH.3.5] And on their hand they seized the stubborn, and their mighty ones did not bring their slaves into the service of their Lords. [§]
ve'al-yadam hecheziku ha-tekoim ve'adireihem lo-heviu tzavaram ba'avodat adonehem.
've'al' means 'and on', 'yadam' means 'their hand', 'hecheziku' means 'they seized/held', 'ha-tekoim' means 'the stubborn/obstinate ones', 've'adireihem' means 'and their mighty ones', 'lo-heviu' means 'did not bring', 'tzavaram' means 'their slaves', 'ba'avodat' means 'in the service of', 'adonehem' is the plural form of 'adoni' which according to the literal rule translates as 'my Lord', so with the possessive suffix it means 'their Lords'.
[NEH.3.6] And they seized the gate of the old, Yoyada son of Paseach and Meshulam son of Besodiyah; they dug it and set up its hinges, its locks, and its bolts. [§]
ve'et sha'ar hayeshanah hecheziku Yoyada ben-Paseach u'Meshulam ben-Besodiyah hem keruhu vayya'amidu dalttotav u'man'ulav u'vrichav.
've'et' means 'and the', 'sha'ar' means 'gate', 'hayeshanah' means 'the old (thing)', 'hecheziku' means 'they seized/held', 'Yoyada' is a personal name, 'ben-Paseach' means 'son of Paseach', 'u'Meshulam' means 'and Meshulam', 'ben-Besodiyah' means 'son of Besodiyah', 'hem' means 'they', 'keruhu' means 'dug it', 'vayya'amidu' means 'and they set up/placed', 'dalttotav' means 'its hinges', 'u'man'ulav' means 'and its locks', 'u'vrichav' means 'and its bolts'.
[NEH.3.7] And on their hand was held Melatya the Gibeonite and Yadon the Meronite, men of Gibeon, and the watch for the throne of Pahath over the river. [§]
ve'al-yadam hechezik melatya hagiv'oni veyadon haMeronati anshei giv'on vehaMitzpah lekhise pachat ever hanahar s.
've'al' means 'and on', 'yadam' means 'their hand', 'hechezik' means 'held', 'melatya' is a proper name, 'hagiv'oni' means 'the Gibeonite', 'veyadon' means 'and Yadon', 'haMeronati' means 'the Meronite', 'anshei' means 'men of', 'giv'on' means 'Gibeon', 'vehaMitzpah' means 'and the watch', 'likhise' means 'for the throne', 'pachat' is a place name (Pahath), 'ever' means 'across', 'hanahar' means 'the river', and 's' is a textual marker.
[NEH.3.8] By his hand he strengthened Uzziel son of Charhaya the burners; by his hand he strengthened Hananiah son of Harakachim, and they left Jerusalem up to the broad wall. [§]
al-yado hechezik uzziel ben-charhaya tzorfim soveal-yado hechezik hananiah ben-harakachim vayazvu yerushalam ad hachoma harechava
'al' means 'on' or 'by', 'yado' means 'his hand', 'hechezik' means 'he strengthened' or 'he fortified', 'uzziel' is a personal name meaning 'strength of God', 'ben' means 'son of', 'charhaya' is a personal name, 'tzorfim' means 'burners' or 'those who burn', 'soveal' is a form of the verb meaning 'to bring', here likely part of a phrase indicating action, the second 'yado' repeats 'by his hand', the second 'hechezik' repeats 'he strengthened', 'hananiah' is a personal name meaning 'Yahweh is gracious', 'ben-harakachim' means 'son of the mercenaries' (harakach = mercenary), 'vayazvu' means 'and they left', 'yerushalam' means 'Jerusalem', 'ad' means 'up to' or 'until', 'hachoma' means 'the wall', and 'harechava' means 'the broad' describing the wall.
[NEH.3.9] And on their hand he seized Rephaya son of Chur, chief of the half division of Jerusalem. [§]
ve'al-yadam hechezik Rephaya ben Chur sar chatsi pelech Yerushalayim.
've'al-yadam' means 'and on/over their hand', 'hechezik' means 'he seized' or 'held', 'Rephaya' is a proper name, 'ben' means 'son of', 'Chur' is a proper name, 'sar' means 'chief' or 'officer', 'chatsi' means 'half', 'pelech' means 'division' or 'portion', 'Yerushalayim' means 'Jerusalem'. The final 's' (ס) is a scribal marker indicating the end of the line.
[NEH.3.10] And upon their hand he seized Yedayah son of Charumaf, and opposite his house the turn of his hand he seized Chatush son of Hashabanyah. [§]
ve'al-yadam hechezik yedayah ben-charumaf ve-neged beito suval-yado hechezik chatush ben-hashabanyah.
've'al-yadam' means 'and upon their hand', 'hechezik' means 'he seized' or 'he grasped', 'yedayah' means 'his hand', 'ben-charumaf' means 'son of Charumaf', 've-neged' means 'and opposite' or 'and against', 'beito' means 'his house', 'suval-yado' means 'the turn of his hand' (literally 'the edge/side of his hand'), 'hechezik' repeats the meaning 'he seized', 'chatush' is a personal name meaning 'Chatush', 'ben-hashabanyah' means 'son of Hashabanyah'.
[NEH.3.11] Second measure, Malkiya son of Charam and Hashuv son of Pachat of Moab seized the Tower of the ovens. [§]
Midda shenit hechezik Malkiya ben Charam veHashuv ben Pachat Moab ve et Migdal haTannurim.
'Midda' means 'measure' or 'campaign', 'shenit' means 'second', 'hechezik' means 'took' or 'seized', 'Malkiya' is a personal name, 'ben' means 'son of', 'Charam' is a personal name, 've' means 'and', 'Hashuv' is a personal name, 'Pachat' is a personal name, 'Moab' refers to the region of Moab, the second 've' again means 'and', 'et' is the direct‑object marker (here rendered as 'the'), 'Migdal' means 'tower', 'ha' is the definite article 'the', and 'Tannurim' is the plural of 'tannur', meaning 'ovens' or 'furnaces'.
[NEH.3.12] And upon his hand he strengthened Shallum son of Hallochesh, chief of the half share of Jerusalem; he and his daughters. [§]
ve'al-yado hechezik Shallum ben-halochesh sar chatzi perek Yerushalam hu uvnotav.
've'al-yado' means 'and upon his hand', 'hechezik' means 'strengthened', 'Shallum' is a personal name, 'ben-halochesh' means 'son of Hallochesh', 'sar' means 'prince' or 'chief', 'chatzi' means 'half', 'perek' means 'portion' or 'share', 'Yerushalam' means 'Jerusalem', 'hu' means 'he', 'uvnotav' means 'and his daughters'.
[NEH.3.13] The gate of the valley was seized by Chanun and the inhabitants of Zanoch; they built it and placed its doors, hinges, and bolts, and a thousand cubits in the wall up to the gate of the overflow. [§]
et sha'ar hagai hechezik chanun ve-yoshevei zanoh hemmah banuhu vayamidu dalttotav manulav uberichav ve-elf ammah bachomah ad sha'ar hashapot.
'et' is a direct object marker, often left untranslated; 'sha'ar' means 'gate'; 'hagai' means 'the valley' or 'the gorge'; 'hechezik' means 'was seized' or 'held'; 'chanun' is a proper name meaning 'gracious' or 'gentle'; 've-yoshevei' means 'and the inhabitants of'; 'zanoh' is a place name; 'hemmah' means 'they'; 'banuhu' means 'built it'; 'vayamidu' means 'and they placed/established'; 'dalttotav' means 'its doors'; 'manulav' means 'its hinges'; 'uberichav' means 'and its bolts'; 've-elf' means 'and a thousand'; 'ammam' means 'cubits'; 'bachomah' means 'in the wall'; 'ad' means 'up to'; 'sha'ar' again means 'gate'; 'hashapot' means 'of the overflow' or 'of the flood'.
[NEH.3.14] And the gate of the ash‑pit, which was held by Malkiyah son of Rechav, chief of the field of the vineyard, he will build it and set its doors, its hinges, and its bolts. [§]
ve'et sha'ar ha'ashpot hechezik Malkiyah ben-Rechav sar Pelekh beit hakarem hu yivnenno veyamid dalttotav manulav ubriChav.
've'et' means 'and' with the direct‑object marker, 'sha'ar' means 'gate', 'ha'ashpot' means 'the ash‑pit', 'hechezik' means 'he held' or 'was held', 'Malkiyah' is a proper name, 'ben-Rechav' means 'son of Rechav', 'sar' means 'chief' or 'prince', 'Pelekh' means 'field' or 'farm', 'beit' means 'house', 'hakarem' means 'the vineyard', 'hu' means 'he', 'yivnenno' means 'he will build it', 'veyamid' means 'and will set up', 'dalttotav' means 'its doors', 'manulav' means 'its hinges', 'ubriChav' means 'and its bolts'.
[NEH.3.15] And the gate of the eye he held, Shalun son of all seer, prince of the division, the watchtower; he will build it and make it wet, and he will set its doors, its hinges, and its perforations, and the wall of the pool of the sending to the king's garden, and up to the ascents that go down from the city of David. [§]
ve'et sha'ar ha'ayin hechezik shalun ben-kol-chozeh sar pelekh ha-mitzpah hu yivnenu vitalleinu ve-yaamido dalttotav manulav uberichav ve'et chomat brechat hashlach legan ha-melekh ve'ad ha-ma'alot ha-yordot meir david
've'et' means 'and (the)'; 'sha'ar' means 'gate'; 'ha'ayin' means 'the eye'; 'hechezik' means 'held'; 'shalun' is a personal name; 'ben-kol-chozeh' means 'son of all seer'; 'sar' means 'prince' or 'chief'; 'pelekh' means 'division' or 'section'; 'ha-mitzpah' means 'the watchtower'; 'hu' means 'he'; 'yivnenu' means 'he will build (them)'; 'vitalleinu' means 'and he will make (them) wet'; 've-yaamido' means 'and he will set'; 'dalttotav' means 'its doors'; 'manulav' means 'its hinges'; 'uberichav' means 'its perforations' or 'its holes'; 've'et' again means 'and (the)'; 'chomat' means 'wall'; 'brechat' means 'of the pool'; 'hashlach' means 'of the sending' (a proper name of a watercourse); 'legan' means 'to the garden'; 'ha-melekh' means 'the king'; 've'ad' means 'and up to'; 'ha-ma'alot' means 'the ascents' or 'the steps'; 'ha-yordot' means 'the descending ones'; 'meir' means 'from the city'; 'david' is the name David.
[NEH.3.16] After him, Nechemiah son of Azbuk, commander of half the division of Beth-Tsur, up to the front of the graves of David and up to the pool of Asuya, and up to the house of the heroes. [§]
acharevo hechezik nechemyah ben-azbuk sar chatzi pelekh beit-tzur ad-negad kibrei david vead-habrekha ha-asoyah vead beit hagiborim.
acharevo means after him, hechezik means appointed or held, nechemyah is the personal name Nechemiah, ben-azbuk means son of Azbuk, sar means commander, chatzi means half, pelekh means division or troop, beit-tzur means Beth-Tsur (house of rock), ad-negad means up to the front of, kibrei means graves of, david is the name David, vead-habrekha means and up to the pool, ha-asoyah means the Asuya (named pool), vead means and up to, beit means house of, hagiborim means the heroes.
[NEH.3.17] After him the Levites, merciful son of my son, supported him by his hand; he supported Chashaviyah, prince of half a portion, with injury to his portion. [§]
acharayv hechezikhu halviim rehum ben-bani al-yado hechezik chashaviyah sar-chatsi-pelach keila lepilko s
'acharayv' means 'after him', 'hechezikhu' means 'they supported', 'halviim' means 'Levites', 'rehum' means 'merciful', 'ben-bani' means 'son of my son', 'al-yado' means 'upon his hand', 'hechezik' means 'he supported', 'chashaviyah' is a proper name, 'sar-chatsi-pelach' means 'prince of half a portion', 'keila' means 'injury' or 'affliction', 'lepilko' means 'to his portion', 's' is a verse marker.
[NEH.3.18] After them they seized their brothers Bavvai son of Chenadad, a prince of half a share ke'ila. [§]
Acharav hecheziku acheihem Bavvai ben-chenadad sar chatzi pelech ke'ila.
'Acharav' means 'after them', 'hecheziku' means 'they seized', 'acheihem' means 'their brothers', 'Bavvai' is a personal name, 'ben-chenadad' means 'son of Chenadad', 'sar' means 'prince' or 'chief', 'chatzi' means 'half', 'pelech' means 'portion' or 'share', 'ke'ila' is a proper noun or term whose exact meaning is uncertain, possibly a place or title.
[NEH.3.19] And he strengthened upon his hand Ezra son of Yeshua chief of the watch, a second measure from before the ascent of the kiss the cutter. [§]
Vayechazek al yado ezer ben yeshua sar ha-mitzpah mida shenit mineged alot ha-neshek ha-miktsoa.
'Vayechazek' means 'and he strengthened', 'al yado' means 'upon his hand', 'ezer' is a personal name meaning 'Ezra', 'ben yeshua' means 'son of Yeshua', 'sar' means 'chief' or 'prince', 'ha-mitzpah' means 'the watch' or 'the lookout', 'mida' means 'measure', 'shenit' means 'second', 'mineged' means 'from before' or 'in view of', 'alot' means 'ascent' or 'going up', 'ha-neshek' means 'the kiss', and 'ha-miktsoa' means 'the cutter' or 'the one who cuts'.
[NEH.3.20] After him, he burned, he grasped Baruch son of Zabbai, a second measure from the cutting to the opening of the house of Elyashiv the priest the great. [§]
Acharav Hecherah Hechezik Baruch ben-Zabbi Mida Shenith Min-hamikstzoa Ad-pethach Beit Elyashiv Hakohen Hagadol.
'Acharav' means 'after him', 'Hecherah' means 'he burned', 'Hechezik' means 'he grasped', 'Baruch' is a proper name meaning 'blessed', 'ben-Zabbi' means 'son of Zabbai', 'Mida' means 'measure', 'Shenith' means 'second', 'Min-hamikstzoa' means 'from the cutting or section', 'Ad-pethach' means 'to the opening', 'Beit' means 'house', 'Elyashiv' is a proper name (literally 'my God will return'), 'Hakohen' means 'the priest', and 'Hagadol' means 'the great'.
[NEH.3.21] After him, Mermot son of Uriyah, son of the End, measured a second from the opening of the house of Elyashiv, and until the completion of the house of Elyashiv. [§]
Acharav hechezik Mermot ben Uriyah ben hakoz midah shenet mipetach beit Elyashiv vead takhlit beit Elyashiv. Samekh
'Acharav' means 'after him'; 'hechezik' means 'he strengthened' or 'he fortified'; 'Mermot' is a proper name; 'ben' means 'son of'; 'Uriyah' is a proper name meaning 'Yahweh is my light'; 'ben' again 'son of'; 'hakoz' literally 'the end' (could be a family name meaning 'the end'); 'midah' means 'measurement' or 'length'; 'shenet' means 'second' (as a unit of time); 'mipetach' means 'from the opening' (literally 'from the opening'); 'beit' means 'house of'; 'Elyashiv' is a proper name meaning 'my God will bring back' (here rendered as a name); 'vead' means 'and until'; 'takhlit' means 'the end' or 'completion'; 'beit' again 'house of'; 'Elyashiv' repeats the name; 'Samekh' is a verse marker indicating the letter Samekh (often used as a verse number).
[NEH.3.22] And after them the priests strengthened the men of the square. [§]
veacharei hechezikhu hakohanim anshei hakikar.
'veacharei' means 'and after them', 'hechezikhu' means 'they strengthened' or 'they took hold of', 'hakohanim' means 'the priests', 'anshei' means 'men of', 'hakikar' means 'the square' (public square or market place).
[NEH.3.23] After him, Benjamin strengthened and considered in front of their house; after that, Azariah son of Maaseyah son of Ananiah stood near his house. [§]
Achariav hechezik Binyamin ve-chashuv neged beitam, saachariav hechezik Azariah ben-Maaseyah ben-Ananyah etzel beito.
'Achariav' means 'after him', 'hechezik' means 'strengthened' or 'asserted', 'Binyamin' is a proper name, 've-chashuv' means 'and considered' or 'and thought', 'neged' means 'against' or 'in front of', 'beitam' means 'their house', 'saachariav' means 'after that', 'Azariah' is a proper name, 'ben-Maaseyah' means 'son of Maaseyah', 'ben-Ananyah' means 'son of Ananiah', 'etzel' means 'beside' or 'near', 'beito' means 'his house'.
[NEH.3.24] After him he strengthened Binu son of Chenadad, a second measurement from the house of Azariah to the cutting place and to the pinna. [§]
Acharei-vo hechizik Binu ben-chenadad mida shenit mi-beit Azarya ad ha-miktzoa ve-ad ha-pinna.
'Acharei-vo' means 'after him', 'hechizik' means 'he strengthened', 'Binu' is a personal name, 'ben-chenadad' means 'son of Chenadad', 'mida' means 'measurement', 'shenit' means 'second', 'mi-beit' means 'from the house of', 'Azarya' is a personal name meaning 'Azariah', 'ad' means 'to', 'ha-miktzoa' means 'the cutting place' (a location name), 've-ad' means 'and to', 'ha-pinna' means 'the pinna' (a place name).
[NEH.3.25] Palal son of Uzai from before the cutter and the tower that goes out from the house of the Most High king who to the courtyard of the target after it Pedaya son of Pharaoh. [§]
Palal Ben-Uzai min-neged ha-miktzoa ve-ha-migdal ha-yotze mibeit ha-melekh ha-elyon asher lachatzar ha-matara acharei-vo Pedaya ben-Pharosh.
'Palal' means 'cursed' or is a personal name Palal, 'Ben-Uzai' means 'son of Uzai', 'min-neged' means 'from before' or 'against', 'ha-miktzoa' means 'the cutter' or 'the one who cuts', 've-ha-migdal' means 'and the tower', 'ha-yotze' means 'the one who goes out' or 'that which goes out', 'mibeit' means 'from the house', 'ha-melekh' means 'the king', 'ha-elyon' means 'the Most High', 'asher' means 'who' or 'that', 'lachatzar' means 'to the courtyard', 'ha-matara' means 'the target' or 'the aim', 'acharei-vo' means 'after it' or 'behind it', 'Pedaya' is a personal name meaning 'ransom' or 'redeemer', 'ben-Pharosh' means 'son of Pharaoh'.
[NEH.3.26] And the Nethinim were sitting in the dust up to the place opposite the gate of the waters toward the east, and the outward tower. [§]
vehanetinin hayu yoshvim baofel ad neged sha'ar hamayim lamizrah vehamigdal hayotze.
'vehanetinin' means 'and the Nethinim' (the temple servants); 'hayu' means 'were'; 'yoshvim' means 'sitting' or 'dwelling'; 'baofel' means 'in the dust'; 'ad' means 'up to' or 'until'; 'neged' means 'opposite' or 'in front of'; 'sha'ar' means 'gate'; 'hamayim' means 'the waters'; 'lamizrah' means 'to the east'; 'vehimigdal' means 'and the tower'; 'hayotze' means 'the one that goes out' or 'the outward tower'.
[NEH.3.27] After them they held the strike of a second measure opposite the great tower that goes out and up to the wall of the foam. [§]
Acharei hechezikhu ha-tekoim mida shenit mineged ha-migdal ha-gadol ha-yotze ve'ad chomat ha-ofel.
'Acharei' means 'after', 'hechezikhu' means 'they held' or 'they grasped', 'ha-tekoim' means 'the strike' or 'the blows', 'mida' means 'measure', 'shenit' means 'second', 'mineged' means 'opposite' or 'facing', 'ha-migdal' means 'the tower', 'ha-gadol' means 'the great', 'ha-yotze' means 'the one that goes out' or 'the exiting', 've'ad' means 'and up to' or 'and until', 'chomat' means 'wall of', and 'ha-ofel' means 'the foam' or 'the froth'.
[NEH.3.28] From above the gate of the horses the priests seized a man opposite his house. [§]
me'al sha'ar ha-susim hecheziku ha-kohanim ish le-neged beito.
'me'al' means 'from above' or 'above', 'sha'ar' means 'gate', 'ha-susim' means 'the horses' (plural), 'hecheziku' is the third‑person plural perfect of the verb 'chazak' meaning 'they held' or 'they seized', 'ha-kohanim' means 'the priests', 'ish' means 'a man', 'le-neged' means 'opposite' or 'facing', and 'beito' means 'his house'. The phrase therefore describes an action of the priests holding or seizing a man in front of his house, with the location being above the gate of the horses.
[NEH.3.29] After him the righteous Tzadok son of Immer seized (took hold of) opposite his house; and after him Shemaiah son of Shechaniah seized the guard of the east gate. [§]
Acharav hehezhik Tzadok ben-Immēr negad beito; su acharav hehezhik Shemaiah ben-Shekhanyah shomer sha'ar hamizraḥ.
'Acharav' means 'after him', 'hehezhik' means 'he seized' or 'took hold of', 'Tzadok' is a proper name, 'ben-Immēr' means 'son of Immer', 'negad' means 'opposite' or 'in front of', 'beito' means 'his house', 'su' is a conjunction meaning 'and', the second 'acharav' repeats 'after him', the second 'hehezhik' repeats the verb, 'Shemaiah' is a proper name, 'ben-Shekhanyah' means 'son of Shechaniah', 'shomer' means 'watchman' or 'guard', 'sha'ar' means 'gate', and 'hamizraḥ' means 'the east'.
[NEH.3.30] Later he seized Chananya son of Shelemyah and Chanun son of Tzalaf the sixth from the second measure; his successors he seized Meshullam son of Berekhya opposite his disgrace. [§]
acharai hechezik chananya ben-shelemyah vechanun ben-tzalaf hashishi midah sheni sacharyav hechezik meshullam ben-berekhya neged nishkato.
'acharai' means 'afterward' or 'later'. 'hechezik' means 'he seized' (the verb hechezak). 'chananya' is a personal name, 'Chananya'. 'ben-shelemyah' means 'son of Shelemyah'. 'vechanun' means 'and Chanun' (a personal name). 'ben-tzalaf' means 'son of Tzalaf'. 'hashishi' means 'the sixth'. 'midah' means 'measure' or 'portion'. 'sheni' means 'second'. 'sacharyav' (literally 'his successors' or 'those after him'). 'meshullam' is a personal name, 'Meshullam'. 'ben-berekhya' means 'son of Berekhya'. 'neged' means 'opposite' or 'before'. 'nishkato' means 'his disgrace' or 'his shame'.
[NEH.3.31] After Malchiyah, the son of the potter, went to the house of the Nethinim and the merchants opposite the gate of the station and to the height of the furnace. [§]
Acharei hechezik Malchiyah ben-hatzorfi ad beit ha-netinim veha-rochlim neged sha'ar hamifkad ve'ad aliyat hapinna.
'Acharei' means 'after', 'hechezik' means 'strengthened' or 'held', 'Malchiyah' is a personal name, 'ben' means 'son of', 'hatzorfi' means 'the potter', 'ad' means 'to', 'beit' means 'house', 'ha-netinim' refers to the class of temple servants called the Nethinim, 'veha-rochlim' means 'and the merchants', 'neged' means 'opposite', 'sha'ar' means 'gate', 'hamifkad' means 'the station' or 'the checkpoint', 've'ad' means 'and to', 'aliyat' means 'the ascent' or 'the height', and 'hapinna' means 'the furnace'.
[NEH.3.32] And between Aliyat the pine and the gate of the flock, the cutters and the drivers were strengthened. [§]
uvein aliyat hapinna leshaar hatzon hecheziku hatzorfim veharochlim pe.
'uvein' means 'and between'; 'aliyat' means 'the ascent' or a place name 'Aliyat'; 'hapinna' means 'the pine'; 'leshaar' means 'to the gate'; 'hatzon' means 'the flock'; 'hecheziku' means 'they strengthened' or 'were strengthened'; 'hatzorfim' means 'the cutters' (those who cut or slaughter); 'veharochlim' means 'and the drivers' or 'the herders'; 'pe' is a textual marker indicating the end of the verse.
[NEH.3.33] And it happened, as Sanballat heard that we were building the wall, and he was angry with him, and he was greatly angry, and he scoffed at the Jews. [§]
Vayhi ka'asher shama Sanballat ki anachnu bonim et hachomah vayichar lo vayik'has harbeh vayaleg al hayehudim.
'Vayhi' means 'and it happened', 'ka'asher' means 'as', 'shama' means 'heard', 'Sanballat' is a proper name, 'ki' means 'that', 'anachnu' means 'we', 'bonim' means 'are building', 'et' is the direct object marker (not translated), 'hachomah' means 'the wall', 'vayichar' means 'and he was angry', 'lo' means 'with him', 'vayik'has' means 'and he was greatly angry', 'harbeh' means 'greatly', 'vayaleg' means 'and he scoffed', 'al' means 'against', 'hayehudim' means 'the Jews'.
[NEH.3.34] And he said before his brothers and the army of Shomron, and he said, 'What are the meek Jews doing? Will they abandon them, will they sacrifice, will they be able in the day to revive the stones from the pits of dust, and they are burned.' [§]
vayomer lifnei echav vecheil shomron vayomer mah hayehudim haamelalim osim hayazvu lahem hayizbachu hayichalu bayom hayichayu et haavanim mearemot heafar vehemmah serupot.
'vayomer' means 'he said', 'lifnei' means 'before', 'echav' means 'his brothers', 'vecheil' means 'and the army', 'shomron' is a proper name, 'vayomer' again means 'and he said', 'mah' means 'what', 'hayehudim' means 'the Jews', 'haamelalim' means 'the meek' or 'the gentle', 'osim' means 'are doing', 'hayazvu' means 'will they abandon', 'lahem' means 'to them', 'hayizbachu' means 'will they sacrifice', 'hayichalu' means 'will they be able', 'bayom' means 'in the day', 'hayichayu' means 'they will revive', 'et' is the direct object marker, 'haavanim' means 'the stones', 'mearemot' means 'from pits', 'heafar' means 'the dust', 'vehemmah' means 'and they', 'serupot' means 'are burned'. No divine name appears in this verse, so no special translation rule is applied.
[NEH.3.35] And good the amoni by his side, and he said also that they are building if a fox will rise and he will break the wall of their stones. [§]
vetoviyah haamoni etslo vayomer gam asherhem bonim imyaleh shual ufaratz chomat avneihem
've' means 'and', 'toviyah' means 'good' (feminine form), 'ha' means 'the', 'amoni' is a proper name, 'etslo' means 'by his shadow' (literally 'shadow of him'), 'vayomer' means 'and he said', 'gam' means 'also', 'asher' means 'that', 'hem' means 'they', 'boni[m]' means 'they are building', 'im' means 'if', 'ya'aleh' means 'he will rise/go up', 'shual' means 'fox', 'u' means 'and', 'faratz' means 'he will break through', 'chomat' means 'wall of', 'avneihem' means 'their stones'.
[NEH.3.36] Hear our God because we have become disgrace and return their mockery to their heads and give them disgrace in the land of exile. [§]
Shma Eloheinu ki-hayinun buza ve-hashev cherpatam el rosham u-tenem le-biza be-ere ts shivyah.
'Shma' means 'Hear', 'Eloheinu' means 'our God', 'ki' means 'because', 'hayinun' means 'we have become', 'buza' means 'disgrace', 've-hashev' means 'and return', 'cherpatam' means 'their mockery', 'el' means 'to', 'rosham' means 'their heads', 'u-tenem' means 'and give them', 'le-biza' means 'to disgrace', 'be-ere ts' means 'in the land', 'shivyah' means 'exile'.
[NEH.3.37] And do not cover over their guilt, and do not erase their sin before you, for they have provoked before the builders. [§]
ve'al-tekhas al-avonam ve'chatatam mil'fanekha al-timache ki hich'isu lenegad habonim
've'al' means 'and do not', 'tekhas' means 'cover or conceal', 'al' means 'over', 'avonam' means 'their guilt', 've' means 'and', 'chatatam' means 'their sin', 'mil'fanekha' means 'before you', 'al-timache' means 'do not erase or wipe away', 'ki' means 'for', 'hich'isu' means 'they have provoked or angered', 'lenegad' means 'before' or 'in the presence of', 'habonim' means 'the builders'.
[NEH.3.38] And we built the wall, and the whole wall was joined up to its half, and there was a heart for the people to act. [§]
Vannebne et hachoma vatikkasher kol hachoma ad chetziyah vayhi lev la'am la'asot.
'Vannebne' means 'and we built', 'et' is a direct‑object marker meaning 'the', 'hachoma' means 'wall', 'vatikkasher' means 'and it was joined', 'kol' means 'all', 'hachoma' again means 'the wall', 'ad' means 'to' or 'until', 'chetziyah' means 'its half', 'vayhi' means 'and it was', 'lev' means 'heart', 'la'am' means 'to the people', 'la'asot' means 'to do' or 'to act'.
NEH.4
[NEH.4.1] Now it came to pass, when Sanballat and Tobiah and the Arabians and the Ammonites and the Ashdodites heard that a great multitude had gone up to the walls of Jerusalem, because the breakers had begun to be sealed, and they were greatly angry. [§]
vayehi ka'asher shama sanballat ve-toviyah ve-ha'arvim ve-ha'amonim ve-ha'ashdodim ki-alta arukah lechomot yerushalayim ki-hechlu ha-perutzim lehistam vayichar lahem meod
'vayehi' means 'and it was' or 'now it came to pass', 'ka'asher' means 'as' or 'when', 'shama' means 'heard', 'sanballat' is a proper name, 've-toviyah' means 'and Tobiah', 've-ha'arvim' means 'and the Arabians', 've-ha'amonim' means 'and the Ammonites', 've-ha'ashdodim' means 'and the Ashdodites', 'ki' means 'because', 'alta' means 'went up' or 'ascended', 'arukah' means 'a great multitude' or 'a long line', 'lechomot' means 'to the walls', 'yerushalayim' means 'Jerusalem', 'ki' again means 'because', 'hechlu' means 'they began', 'ha-perutzim' means 'the breakers' (those breaking stones), 'lehistam' means 'to be sealed' or 'to be closed', 'vayichar' means 'and they were angry', 'lahem' means 'to them', 'meod' means 'greatly'.
[NEH.4.2] They gathered all together to come to fight in Jerusalem and to make a disturbance for him. [§]
vayiksh'ru kullam yachdav lavo lehilachem birushalayim vela'asot lo toah.
'vayiksh'ru' means 'they gathered/assembled', 'kullam' means 'all of them', 'yachdav' means 'together', 'lavo' means 'to come', 'lehilachem' means 'to fight', 'birushalayim' means 'in Jerusalem', 've' means 'and', 'la'asot' means 'to do' or 'to make', 'lo' means 'for him', 'toah' means 'a disturbance' or 'riot'.
[NEH.4.3] And we prayed to our God and we set a guard over them day and night before them. [§]
va-nitpalel el-eloheinu va-naamid mishmar aleihem yomam va-layla mipneihem.
'va-nitpalel' means 'and we prayed', 'el' means 'to', 'eloheinu' means 'our God', 'va-naamid' means 'and we set', 'mishmar' means 'a guard' or 'watch', 'aleihem' means 'over them', 'yomam' means 'day', 'va-layla' means 'and night', 'mipneihem' means 'before them' or 'in their presence'.
[NEH.4.4] And Judah said, the strength of the burden has ended, and the dust is great, and we cannot build the wall. [§]
Vayomer Yehudah kashal koach ha-sabal veha'afar harbeh v'anahnu lo nukhal livnot baḥomah.
'Vayomer' means 'and he said', 'Yehudah' is the personal name Judah, 'kashal' means 'has ended' or 'is exhausted', 'koach' means 'strength' or 'power', 'ha-sabal' means 'the burden' or 'the load', 'veha'afar' means 'and the dust', 'harbeh' means 'is great' or 'is many', 'v'anahnu' means 'and we', 'lo' means 'not', 'nukhal' means 'we are able' or 'we can', 'livnot' means 'to build', 'baḥomah' means 'the wall'.
[NEH.4.5] And they said, our enemies will not know and will not fear until we come into their midst, and we killed them and we ended the work. [§]
vayyomar u tzareinu lo yedu velo yiru ad asher-navo el-tokam vaharagnun vehishbatnu et-hamlaakha.
'vayyomar u' means 'and they said', 'tzareinu' means 'our enemies', 'lo' means 'not', 'yedu' means 'they will know', 'velo' means 'and not', 'yiru' means 'they will fear', 'ad' means 'until', 'asher-navo' means 'that we will come', 'el-tokam' means 'into their midst', 'vaharagnun' means 'and we killed them', 'vehishbatnu' means 'and we destroyed', 'et-hamlaakha' means 'the work'.
[NEH.4.6] And it happened as the Jews who were sitting with them came, and they said to us ten times from all the places that you will return upon us. [§]
Vayehi ka'asher ba'u hayehudim hayoshvim etzlam, vayomru lanu eser pe'amim mikol hamekomot asher tashuvu aleinu.
'Vayehi' means 'and it was', 'ka'asher' means 'as', 'ba'u' means 'they came', 'hayehudim' means 'the Jews', 'hayoshvim' means 'the ones sitting', 'etzlam' means 'with them', 'vayomru' means 'and they said', 'lanu' means 'to us', 'eser' means 'ten', 'pe'amim' means 'times', 'mikol hamekomot' means 'from all the places', 'asher tashuvu' means 'that you will return', 'aleinu' means 'upon us'.
[NEH.4.7] And I will set from the lower parts to the place behind the wall in the low places, and I will set the people to families with their swords, their spears, and their bows. [§]
vaeaamid mitachtiyot lamakom meacharei lachomah batschichim vaeaamid et haam lemisphachot im harvoteyhem ramcheihem vekashtoteyhem.
'vaeaamid' means 'and I will set/erect', 'mitachtiyot' means 'from the lower parts', 'lamakom' means 'to the place', 'meacharei' means 'behind', 'lachomah' means 'the wall', 'batschichim' means 'in the low places', 'vaeaamid' (repeated) means 'and I will set', 'et haam' means 'the people', 'lemisphachot' means 'to families', 'im' means 'with', 'harvoteyhem' means 'their swords', 'ramcheihem' means 'their spears', 'vekashtoteyhem' means 'and their bows'.
[NEH.4.8] I saw and I arose and I said to the potters, to the captives, and to the rest of the people, Do not be afraid before them; remember my Lord the Great and the Awesome; and fight against your brothers, your sons and your daughters, your wives and your houses. [§]
vaere vaakom vaomar el hachorim ve'el hassganim ve'el yetor haam al tiru mipnehem et adonai ha gadol ve hanora zekru vehilachamu al acheichem baneihem uvenoteichem nesheichem uvateichem.
'vaere' means 'I saw', 'vaakom' means 'and I arose', 'vaomar' means 'and I said', 'el' means 'to', 'hachorim' means 'the potters', 've'el' means 'and to', 'hassganim' means 'the captives', 've'el yetor haam' means 'and to the rest of the people', 'al tiru' means 'do not be afraid', 'mipnehem' means 'before them', 'et adonai' means 'my Lord', 'ha gadol' means 'the Great', 've hanora' means 'and the Awesome', 'zekru' means 'remember', 'vehilachamu' means 'and fight', 'al acheichem' means 'against your brothers', 'baneihem' means 'your sons', 'uvenoteichem' means 'your daughters', 'nesheichem' means 'your wives', 'uvateichem' means 'your houses'.
[NEH.4.9] And it happened when our enemies heard, because it was made known to us, and the Gods broke their counsel, and we all returned to the wall, each man to his work. [§]
Vayehi ka'asher shamu oyveinu ki noda lanu vayaper ha-elohim et atzatahm va-nashuv kulanu el ha-chomah ish el melachto.
'Vayehi' means 'and it happened', 'ka'asher' means 'when/as', 'shamu' means 'they heard', 'oyveinu' means 'our enemies', 'ki' means 'because', 'noda' means 'it was made known', 'lanu' means 'to us', 'vayaper' means 'and (He/They) broke', 'ha-elohim' means 'the Gods' (plural name for God), 'et' is the direct object marker, 'atzatahm' means 'their counsel', 'va-nashuv' means 'and we returned', 'kulanu' means 'all of us', 'el' means 'to', 'ha-chomah' means 'the wall', 'ish' means 'man' or 'each person', 'el' again means 'to', 'melachto' means 'his work' or 'his labor'.
[NEH.4.10] And it was from that day that half of my youths were working at the task, and the other half were holding the shields, the bows, the armor, and the spears of the whole house of Judah. [§]
Vayehi min-hayom hahu chatsi ne'arai osim bamelacha vechetziam machazikim veharmachim hamagnim vehakeshatot vehashiryonim vehasharim acharei kol-bet Yehudah.
'Vayehi' means 'and it was', 'min-hayom' means 'from the day', 'hahu' means 'that', 'chatsi' means 'half', 'ne'arai' means 'my youths' or 'my young men', 'osim' means 'doing' or 'working', 'bamélacha' means 'in the work/task', 'vechetziam' means 'and the other half', 'machazikim' means 'holding' (as in holding weapons), 'veharmachim' means 'and the [something] that are thrown' (likely referring to projectiles), 'hamagnim' means 'the shields', 'vehaqeshot' means 'the bows', 'vehashiryonim' means 'the armors', 'vehasharim' means 'the spears', 'acharei' means 'after' or 'of', 'kol-bet' means 'all the house of', 'Yehudah' means 'Judah' (the tribe or region).
[NEH.4.11] The builders in the wall and the carriers with the burden make with one hand doing the work, and one holds the sending. [§]
habonim bachomah vehanossa'im basavel omeshim beechad yado oseh bamelacha veechad machazeket hashalach.
'habonim' means 'the builders', 'bachomah' means 'in the wall', 'vehanossa'im' means 'and the carriers', 'basavel' means 'with the burden', 'omeshim' means 'they do' or 'they make', 'beechad' means 'in one', 'yado' means 'his hand', 'oseh' means 'does' or 'makes', 'bamelacha' means 'in the work', 'veechad' means 'and one', 'machazeket' means 'holds', 'hashalach' means 'the sending' or 'the messenger'.
[NEH.4.12] And the builders, a man, his sword bound on his waist, and builders, and the one who blows the trumpet, my side. [§]
veha bonim ish harvo asurim al-matenav ubonim ve-hatokea ba-shofar etzli.
'veha' means 'and the', 'bonim' means 'builders', 'ish' means 'man', 'harvo' means 'his sword', 'asurim' means 'bound', 'al-matenav' means 'on his waist or hips', 'ubonim' means 'and builders', 've-hatokea' means 'and the one who strikes or blows', 'ba-shofar' means 'with the trumpet', 'etzli' is a form of 'etz' meaning 'side' with a first‑person suffix, thus 'my side' (or figuratively 'my portion').
[NEH.4.13] And I said to the holes and to the strangers and to the rest of the people: the work is great and broad, and we are separated on the wall, far apart each from his brother. [§]
Vaomar el hachorim ve'el hasganim ve'el yeter haam ha-melacha harbeh u-rechava vaanachnu nifradim al hachoma rakhokim ish me'achiv.
'Vaomar' means 'and I said', 'el' means 'to', 'hachorim' means 'the holes' or 'the hollow places', 've'el' means 'and to', 'hasganim' means 'the strangers' or 'the outsiders', 've'el' again means 'and to', 'yeter' means 'the rest', 'haam' means 'the people', 'ha-melacha' means 'the work', 'harbeh' means 'great' or 'many', 'u-rechava' means 'and broad', 'vaanachnu' means 'and we', 'nifradim' means 'are separated' or 'are divided', 'al' means 'on' or 'upon', 'hachoma' means 'the wall', 'rakhokim' means 'far apart', 'ish' means 'each man' or 'a man', 'me'achiv' means 'from his brother'.
[NEH.4.14] In the place where you will hear the sound of the trumpet, there you will gather to us, and our God will fight for us. [§]
Bimkom asher tishmeu et kol hashofar shamma tikavtzu eleinu Eloheinu yilachem lanu.
'Bimkom' means 'in a place', 'asher' means 'that/where', 'tishmeu' means 'you will hear', 'et kol' means 'the sound of', 'hashofar' means 'the trumpet', 'shamma' means 'there', 'tikavtzu' means 'you will gather', 'eleinu' means 'to us', 'Eloheinu' means 'our God' (with 'El' rendered as 'God'), 'yilachem' means 'will fight', 'lanu' means 'for us'. The phrase 'Eloheinu yilachem lanu' therefore means 'our God will fight for us'.
[NEH.4.15] And we are doing the work, and their half hold in the heights from the rise of the dawn until the appearance of the stars. [§]
va'anachnu osim bamelacha vechetziam mahazikim barmachim me'alot hashachar ad tze'et hakokavim.
'va'anachnu' means 'and we', 'osim' means 'do' or 'are doing', 'bamelacha' means 'in the work' or 'in the labor', 'vechetziam' means 'and their half' (their portion), 'mahazikim' means 'holding' or 'supporting', 'barmachim' means 'in the heights' (the high places), 'me'alot' means 'from the ascents' or 'upward', 'hashachar' means 'the dawn', 'ad' means 'until', 'tze'et' means 'the going out' or 'rising', 'hakokavim' means 'the stars'.
[NEH.4.16] Also at that time I said to the people, a man and his youth shall go down within Jerusalem, and they will be for us the night a watch and the day a work. [§]
Gam ba'et ha'hi amarati la'am ish vena'aro yalin u b'toch Yerushalayim ve'hayu-lanu ha-layla mishmar ve'hayom melacha.
'Gam' means 'also' or 'even'. 'ba'et' means 'at the time'. 'ha'hi' means 'that' (feminine). 'amarati' means 'I said'. 'la'am' means 'to the people'. 'ish' means 'a man'. 've'na'aro' means 'and his youth' (his young man). 'yalin' means 'they will go down' or 'they shall descend'. 'u' is the conjunction 'and' attached to the verb. 'b'toch' means 'within' or 'inside'. 'Yerushalayim' is the name of Jerusalem. 've'hayu-lanu' means 'and they will be for us' (they shall become for us). 'ha-layla' means 'the night'. 'mishmar' means 'a watch' or 'guard duty'. 've'hayom' means 'and the day'. 'melacha' means 'work' or 'labour'.
[NEH.4.17] And there is not I, nor my brother, nor my youths, nor the men of the watch who are behind me; there is not even we who strip off our garments, a man who sent the water. [§]
veein ani ve'achai ve'ne'ari ve'anshei ha-mishmar asher acharei ein-anachnu poshim be-gadenu ish shilcho ha-mayim.
'veein' means 'and there is not', 'ani' means 'I', 've'achai' means 'and my brother', 've'ne'ari' means 'and my youths/servants', 've'anshei ha-mishmar' means 'and the men of the watch', 'asher' means 'who/that', 'acharei' means 'behind me', 'ein-anachnu' means 'there is not us' or 'we are not', 'poshim' means 'stripping' or 'exposing', 'be-gadenu' means 'in our clothing', 'ish' means 'man', 'shilcho' means 'his sending' or 'who sent', 'ha-mayim' means 'the water'.
NEH.5
[NEH.5.1] And there was a great outcry of the people and their women toward their brothers, the Jews. [§]
Vattehi tzaaqat haam u'nesheihem gedolah el-acheihem hayehudim.
'Vattehi' means 'and there was', 'tzaaqat' means 'cry' or 'outcry', 'haam' means 'the people', 'u'nesheihem' means 'and their women', 'gedolah' means 'great' or 'loud', 'el' means 'to' or 'toward', 'acheihem' means 'their brothers', 'hayehudim' means 'the Jews'.
[NEH.5.2] And there are those who say, 'Our sons and daughters, we are many, and we will take grain and eat it and live.' [§]
veyesh asher omrim baneinu uvenoteinu anachnu rabim ve-nikchah dagan ve-noachlah ve-nichye.
'veyesh' means 'and there is/are', 'asher' means 'that/which', 'omrim' means 'they say', 'baneinu' means 'our sons', 'uvenoteinu' means 'our daughters', 'anachnu' means 'we', 'rabim' means 'many', 've-nikchah' means 'and we will take', 'dagan' means 'grain', 've-noachlah' means 'and we will eat it', 've-nichye' means 'and we will live'.
[NEH.5.3] And there are those who say, 'Our fields and our vineyards and our houses we are full, and we take grain in famine.' [§]
veyesh asher omrim sdotenu ukramenu uvateinu anahnu orvim venikcha dagan barav.
'veyesh' means 'and there are', 'asher' means 'those', 'omrim' means 'who say', 'sdotenu' means 'our fields', 'ukramenu' means 'and our vineyards', 'uvateinu' means 'and our houses', 'anahnu' means 'we', 'orvim' means 'are full/satiated', 'venikcha' means 'and we take', 'dagan' means 'grain', 'barav' means 'in famine'.
[NEH.5.4] And there are those who say, 'Bring money for the king's measurement, our fields and our vineyards.' [§]
veyesh asher omrim lavinu kesef lemidat hamelekh sedoteinu u'kramenu.
'veyesh' means 'and there is', 'asher' means 'who' or 'that', 'omrim' means 'saying', 'lavinu' means 'to us', 'kesef' means 'money' or 'silver', 'lemidat' means 'for the measurement of', 'hamelekh' means 'the king', 'sedoteinu' means 'our fields', 'u'kramenu' means 'and our vineyards'.
[NEH.5.5] Now we have taken our brothers in our flesh, our sons are our children, and behold, we are occupying our sons and our daughters as servants, and there is among our daughters the captive, and there is no hand for God, and our fields and our vineyards belong to others. [§]
ve'atah kivsar acheinu besarenu kiv'neihem baneinu vehineh anachnu kovshim et-baneinu ve-et-bnotenu la'avadim ve-yesh mibnotenu nichbashot ve-ein le'el yadeinu u-sdotenu u-keramenu la'achrim
've'atah' means 'now', 'kivsar' means 'we have taken/occupied (flesh)', 'acheinu' means 'our brothers', 'besarenu' means 'in our flesh', 'kiv'neihem' means 'our sons', 'baneinu' means 'our children', 'vehineh' means 'and behold', 'anachnu' means 'we', 'kovshim' means 'are occupying', 'et-baneinu' means 'our sons', 've-et-bnotenu' means 'and our daughters', 'la'avadim' means 'as servants', 've-yesh' means 'and there is', 'mibnotenu' means 'among our daughters', 'nichbashot' means 'taken captive', 've-ein' means 'and there is no', 'le'el' means 'to God' (translated as 'God'), 'yadeinu' means 'our hand', 'u-sdotenu' means 'and our fields', 'u-keramenu' means 'and our vineyards', 'la'achrim' means 'for others'.
[NEH.5.6] He was greatly angry with me, as I heard their cry and these words. [§]
Vayyichar li meod kaasher shamat i et zaakotam veet hadvarim haeleh.
'Vayyichar' means 'he was angry', 'li' means 'with me', 'meod' means 'greatly', 'kaasher' means 'as', 'shamati' means 'I heard', 'et' is a direct object marker (no English equivalent), 'zaakotam' means 'their cry', 'veet' means 'and the', 'hadvarim' means 'the words', 'haeleh' means 'these'.
[NEH.5.7] My heart turned against me, and I will contend with the holes and the gaps, and I said to them, 'You bear the burden of a man with his brother,' and I will place upon them a great assembly. [§]
Vayimalkhekh libi alai va'arivah et-hachorim ve'et-hasganim va'omerah lahem mashah ish-be'achiv atem noshim va'eten alehem kehila gedolah.
'Vayimalkhekh' means 'and turned', referring to the heart turning; 'libi' means 'my heart'; 'alai' means 'upon me' or 'against me'; 'va'arivah' means 'and I will contend' or 'argue'; 'et-hachorim' means 'with the holes' (the plural of 'hor' = hole); 've'et-hasganim' means 'and with the gaps' (sagan = gap, plural); 'va'omerah' means 'and I said'; 'lahem' means 'to them'; 'mashah' means 'burden' or 'load'; 'ish-be'achiv' means 'a man with his brother' (literally 'man of his brother'); 'atem' means 'you (plural)'; 'noshim' means 'carry' or 'bear'; 'va'eten' means 'and I will place' or 'give'; 'alehem' means 'upon them'; 'kehila' means 'assembly' or 'congregation'; 'gedolah' means 'great' or 'large'.
[NEH.5.8] And I said to them, 'We have bought our brothers the Jews who are being sold to the nations for our sake, and also you will sell your brothers and they will be sold to us; they fell silent and found no word.' [§]
Va'omerah lahem anachnu kaninu et-achenu hayehudim hanimmkarim lagoyim kedei vanu vegam atem timk'ru et-acheichem venimmk'ru lanu vayachrishu velo matsu davar.
'Va'omerah' means 'and I said', 'lahem' means 'to them', 'anachnu' means 'we', 'kaninu' means 'have bought', 'et-achenu' means 'our brothers', 'hayehudim' means 'the Jews', 'hanimmkarim' means 'who are being sold', 'lagoyim' means 'to the nations', 'kedei' means 'so that', 'vanu' means 'for ourselves', 'vegam' means 'also', 'atem' means 'you (plural)', 'timk'ru' means 'will sell', 'et-acheichem' means 'your brothers', 'venimmk'ru' means 'and they will be sold', 'lanu' means 'to us', 'vayachrishu' means 'they fell silent', 'velo' means 'and not', 'matsu' means 'found', 'davar' means 'a matter/word'.
[NEH.5.9] And he said, Not good is the thing you are doing; is it not in the fear of our Gods that you should walk away from the mockery of the nations, our enemies. [§]
Va-omar lo-tov ha-davar asher-atem osim halo be-yirat Eloheinu teilechu me-cherpat ha-goyim oyveinu.
'Va-omar' means 'and he said', 'lo-tov' means 'not good', 'ha-davar' means 'the thing', 'asher-atem' means 'that you (plural)', 'osim' means 'are doing', 'halo' means 'is it not', 'be-yirat' means 'in the fear of', 'Eloheinu' means 'our Gods' (Elohim translated as 'the Gods'), 'teilechu' means 'you will walk', 'me-cherpat' means 'from the mockery', 'ha-goyim' means 'the nations', 'oyveinu' means 'our enemies'.
[NEH.5.10] And also I, my brother and my youths, carry in them silver and grain; let us now abandon this burden. [§]
vegam ani achai u-ne'arei noshim bahem kesef ve-dagan na'azve na et-hamashah hazeh.
'vegam' means 'and also', 'ani' means 'I', 'achai' means 'my brother', 'u-ne'arei' means 'and my youths/servants', 'noshim' means 'carry' (plural form), 'bahem' means 'in them', 'kesef' means 'silver', 've-dagan' means 'and grain', 'na'azve' means 'let us abandon', 'na' is a polite enclitic meaning 'please', 'et' is the direct object marker, 'hamashah' means 'the load/burden', 'hazeh' means 'this'.
[NEH.5.11] Return now to them as the day their fields, their vineyards, their olives, and their houses, and the weight of the silver and the grain, the wheat and the barley that you carry in them. [§]
Hashivu na lahem kehayom sedoteihem karmeyhem zeiteihem u'vatehem u'me'ayat hakesef vehadagan hatirosh vehayitzhar asher atem noshim bahem.
'Hashivu' means 'return', 'na' means 'please' or 'now', 'lahem' means 'to them', 'kehayom' means 'as the day', 'sedoteihem' means 'their fields', 'karmeyhem' means 'their vineyards', 'zeiteihem' means 'their olives', 'u'vatehem' means 'and their houses', 'u'me'ayat' means 'and the weight of', 'hakesef' means 'the silver', 'vehadagan' means 'and the grain', 'hatirosh' means 'the wheat', 'vehayitzhar' means 'and the barley', 'asher' means 'that', 'atem' means 'you (plural)', 'noshim' means 'carry', 'bahem' means 'in them'.
[NEH.5.12] And they said, Let us return; and from them we will not seek, thus we will do as you say, and I will call the priests and make them swear to do this matter. [§]
Vayomeru nashuv u-mehem lo nevakesh, ken na'aseh ka'asher atah omer, va'ekra et-hakoheinim va'ashbi'eim la'asot ka-davar ha-zeh.
'Vayomeru' means 'and they said', 'nashuv' means 'let us return' or 'we will return', 'u-mehem' means 'and from them', 'lo' means 'not', 'nevakesh' means 'we will seek', 'ken' means 'so' or 'thus', 'na'aseh' means 'we will do', 'ka'asher' means 'as' or 'as [you] said', 'atah' means 'you', 'omer' means 'say', 'va'ekra' means 'and I will call', 'et' is the accusative particle (no English equivalent), 'hakoheinim' means 'the priests', 'va'ashbi'eim' means 'and I will make them swear', 'la'asot' means 'to do' or 'for doing', 'ka-davar' means 'the thing' or 'the matter', 'ha-zeh' means 'this'.
[NEH.5.13] Even my youth I said, 'Thus the Gods will make young every man who does not keep this matter from his house and his possession; and thus he will be naked and bare.' Then all the assembly said, 'Amen,' and they praised Yahveh, and the people did as this matter. [§]
gam chatsni na'ar-ti va'omerah kachah yenaher haElohim et kol ha'ish asher lo yakim et haDavar hazeh mi-beito u-migio v'kachah yihyeh na'ur varek vayomeru kol haqahal amen vayhalelu et Yahveh vay'as ha'am kadavar hazeh.
'gam' means 'even', 'chatsni' means 'my youth', 'na'ar-ti' means 'I became a youth' or 'I was young', 'va'omerah' means 'and I said', 'kachah' means 'thus', 'yenaher' (from root nahr) means 'will make young' or 'will strip', 'haElohim' means 'the Gods' (plural), 'et' is the accusative marker, 'kol' means 'all', 'ha'ish' means 'the man', 'asher' means 'who', 'lo' means 'not', 'yakim' means 'keeps' or 'upholds', 'haDavar' means 'the thing' or 'the matter', 'hazeh' means 'this', 'mi-beito' means 'from his house', 'u-migio' means 'and from his possession', 'v'kachah' means 'and thus', 'yihyeh' means 'he will be', 'na'ur' means 'naked', 'varek' means 'bare' or 'exposed', 'vayomeru' means 'they said', 'kol' means 'all', 'haqahal' means 'the assembly', 'amen' is the affirmation 'amen', 'vayhalelu' means 'they praised', 'et' again the marker, 'Yahveh' is the literal rendering of YHVH, 'vay'as' means 'and they did', 'ha'am' means 'the people', 'kadavar' means 'as the matter', 'hazeh' means 'this'.
[NEH.5.14] Also from the day that commanded me to be bronze in the land of Judah, from the year twenty until the year thirty and two, to Artahshasta the king, years eleven, I and my brother have not eaten the bread of the bronze. [§]
gam miyom asher tzivah oti lihyot pecham be'eretz yehuda mishnat esrim ve'ad shnat shloshim ushtayim l'artaHshasta hamelech shanim shteim esreh ani veachi lechem hapechah lo achalti.
'gam' means 'also', 'miyom' means 'from the day', 'asher' means 'that', 'tzivah' means 'commanded', 'oti' means 'me', 'lihyot' means 'to be', 'pecham' means 'bronze', 'be'eretz' means 'in the land', 'yehuda' means 'Judah', 'mishnat' means 'since the year', 'esrim' means 'twenty', 've'ad' means 'and until', 'shnat' means 'the year of', 'shloshim' means 'thirty', 'ushtayim' means 'and two', 'l'artaHshasta' means 'to Artahshasta' (a proper name), 'hamelech' means 'the king', 'shanim' means 'years', 'shteim' means 'eleven', 'esreh' means 'eleven', 'ani' means 'I', 'veachi' means 'and my brother', 'lechem' means 'bread', 'hapechah' means 'the bronze', 'lo' means 'not', 'achalti' means 'I ate'.
[NEH.5.15] And the younger the first that were before me weighed down upon the people, and they took from them bread and wine after forty silver shekels, also their youths ruled over the people, and I did not do so because of fear of the Gods. [§]
veha pachot harishonim asher lefanai hichbidu al haam, vayikchu mehem belechem vayayin achar kesef shekalim arbaim, gam naareiheem shaltu al haam, vaani lo asiti ken mipnei yirat elohim.
'veha' means 'and the', 'pachot' means 'younger' or 'lesser ones', 'harishonim' means 'the first', 'asher lefanai' means 'that were before me', 'hichbidu' means 'they weighed down' or 'burdened', 'al haam' means 'upon the people', 'vayikchu' means 'and they took', 'mehem' means 'from them', 'belechem' means 'bread', 'vayayin' means 'and wine', 'achar' means 'after' or 'later', 'kesef shekalim' means 'silver shekels', 'arbaim' means 'forty', 'gam' means 'also', 'naareiheem' means 'their youths', 'shaltu' means 'they ruled', 'al haam' means 'over the people', 'vaani' means 'and I', 'lo asiti' means 'did not do', 'ken' means 'so' or 'thus', 'mipnei' means 'because of', 'yirat elohim' means 'fear of the Gods'.
[NEH.5.16] And also in the work of this wall I strengthened, and we have not bought a field, and all my youths are gathered there over the work. [§]
vegam bimelechet hachomah hazot hechazakti ve-sadeh lo kaninu ve-kol-ne'aray kevu-tzim sham al-hamelacha.
'vegam' means 'and also', 'bimelechet' means 'in the work', 'hachomah' means 'the wall', 'hazot' means 'this', 'hechazakti' means 'I strengthened', 've-sadeh' means 'and a field', 'lo' means 'not', 'kaninu' means 'we bought', 've-kol' means 'and all', 'ne'aray' means 'my youths', 'kevu-tzim' means 'gathered', 'sham' means 'there', 'al-hamelacha' means 'over the work'.
[NEH.5.17] And the Jews and the Seganites one hundred and fifty men, and those who come to us from the nations that are around us at my table. [§]
veha-yehudim veha-seganim meah vechamissim ish veha-baim eleinu min ha-goyim asher sevivotenu al shulchani.
'veha-yehudim' means 'and the Jews', 'veha-seganim' means 'and the Seganites' (a clan or group), 'meah' means 'one hundred', 'vechamissim' means 'and fifty', 'ish' means 'men', 'veha-baim' means 'and those who come', 'eleinu' means 'to us', 'min' means 'from', 'ha-goyim' means 'the nations', 'asher' means 'that', 'sevivotenu' means 'are around us', 'al' means 'at' or 'upon', 'shulchani' means 'my table' (the word for 'table' in a banquet context).
[NEH.5.18] And that which was to be done for one day: one ox, one flock, six berurot and birds were made for me, and between ten days in all wine to increase, and with this the flour bread I did not seek because the work was heavy upon this people. [§]
va'asher haya na'aseh le'yom echad shor echad tzoan shesh-berurot ve'tziporim na'asu-li u'vein aseret yamim bechol-yayin leharbeh ve'im-ze lechem ha'pecha lo bikashti ki kavda ha'avodah al ha'am hazeh.
'va'asher' means 'and which/that', 'haya' means 'was', 'na'aseh' means 'will be made', 'le'yom' means 'for a day', 'echad' means 'one', 'shor' means 'ox', another 'echad' again 'one', 'tzoan' means 'flock', 'shesh-berurot' means 'six berurot' (a term referring to a unit of grain), 've'tziporim' means 'and birds', 'na'asu-li' means 'were made for me', 'u'vein' means 'and between', 'aseret' means 'ten', 'yamim' means 'days', 'bechol-yayin' means 'in all wine', 'leharbeh' means 'to increase', 've'im-ze' means 'and with this', 'lechem' means 'bread', 'ha'pecha' means 'the flour', 'lo' means 'not', 'bikashti' means 'I sought', 'ki' means 'because', 'kavda' means 'heavy', 'ha'avodah' means 'the work', 'al' means 'upon', 'ha'am' means 'the people', 'hazeh' means 'this'.
[NEH.5.19] Remember me, my God, for good, all that I have done upon this people. [§]
Zakrah li Elohai le-tova kol asher asiti al ha'am ha zeh.
'Zakrah' means 'remember', 'li' means 'to me', 'Elohai' means 'my God', 'le-tova' means 'for good', 'kol' means 'all', 'asher' means 'that which', 'asiti' means 'I have done', 'al' means 'upon' or 'concerning', 'ha'am' means 'the people', 'ha zeh' means 'this'.
NEH.6
[NEH.6.1] And it was as when it was heard concerning Sanbalat and Tobiah and for the evening rain and the rest of our enemies because I built the wall and there was no breach left in it also until that time the gates I did not stand at the gates. [§]
Vayhi ka'asher nishma leSanbalat veToviyah ulegeshem ha'arvi uleyeter oyveinu ki baniti et hachoma velo notar bah paretz gam ad ha'et hi delatot lo heemdti bashaarim.
'Vayhi' means 'and it was', 'ka'asher' means 'as/when', 'nishma' means 'was heard', 'leSanbalat' is a proper name meaning 'to Sanbalat', 'veToviyah' means 'and Tobiah', 'ulegeshem' means 'for rain', 'ha'arvi' means 'the evening', 'uleyeter' means 'and the rest', 'oyveinu' means 'our enemies', 'ki' means 'because', 'baniti' means 'I built', 'et' is a direct object marker (no translation), 'hachoma' means 'the wall', 'velo' means 'and not', 'notar' means 'remains', 'bah' means 'in it', 'paretz' means 'breach', 'gam' means 'also', 'ad' means 'until', 'ha'et' means 'the time', 'hi' means 'that', 'delatot' means 'gates', 'lo' means 'not', 'heemdti' means 'I stood', 'bashaarim' means 'at the gates'.
[NEH.6.2] And he sent Sanbalat and rain to me, saying, "Go and let us meet together in the cupbearers in the valley of his strength, and they are plotting to do evil to me." [§]
vayishlach sanbalat vegeshem elai le'emor lekha veniva'adah yachdah bakfirim beviqa'at ono vehemma choshevim la'asot li raah.
'vayishlach' means 'and he sent', 'sanbalat' is a proper name likely referring to a hostile figure such as Satan, 'vegeshem' means 'and rain', 'elai' means 'to me', 'le'emor' means 'to say', 'lekha' means 'go', 'veniva'adah' means 'let us meet', 'yachdah' means 'together', 'bakfirim' means 'in the cupbearers' (a group of officials), 'beviqa'at' means 'in the valley of', 'ono' means 'his strength' or 'his vigor', 'vehemma' means 'and they', 'choshevim' means 'think' or 'are plotting', 'la'asot' means 'to do', 'li' means 'to me', 'raah' means 'evil' or 'harm'.
[NEH.6.3] And I will send to them messengers, saying, 'I am doing a great work and I cannot descend; why should the work be stopped as I will cast it, and I will descend to you.' [§]
va'eshlaḥah aleihem malakhim le'emor melakhah gedolah ani oseh ve'lo ukhal laredet lamah tishbat ha-melacha ka'asher arpeha ve-yaradti aleichem.
'va'eshlaḥah' means 'and I will send', 'aleihem' means 'to them', 'malakhim' means 'messengers', 'le'emor' means 'to say', 'melakhah' means 'work', 'gedolah' means 'great', 'ani' means 'I', 'oseh' means 'am doing', 've'lo' means 'and not', 'ukhal' means 'I can', 'laredet' means 'to go down', 'lamah' means 'why', 'tishbat' means 'will be stopped', 'ha-melacha' means 'the work', 'ka'asher' means 'as', 'arpeha' means 'I will cast it', 've-yaradti' means 'and I will descend', 'aleichem' means 'to you'.
[NEH.6.4] They sent to me concerning this matter four times, and I replied to them concerning this matter. [§]
Vayishlechu elai kaddabar hazeh arba pe'amim va'ashiv otam kaddabar hazeh.
'Vayishlechu' means 'they sent', 'elai' means 'to me', 'kaddabar' means 'concerning the matter' or 'as the word', 'hazeh' means 'this', 'arba' means 'four', 'pe'amim' means 'times', 'va'ashiv' means 'and I replied', 'otam' means 'them', the phrase repeats 'kaddabar hazeh' to indicate the same matter.
[NEH.6.5] And he sent to me Sanbalat concerning this matter once Thursday his young man, and an open bag in his hand. [§]
Vayishlach elai Sanbalat kadavar hazeh pa'am chamishit et-na'aro ve'igeret petucha be-yado.
'Vayishlach' means 'and he sent', 'elai' means 'to me', 'Sanbalat' is a proper name, 'kadavar' means 'concerning the matter' or 'as the matter', 'hazeh' means 'this', 'pa'am' means 'once' or 'one time', 'chamishit' means 'Thursday' (the fifth day), 'et-na'aro' means 'his young man' or 'his servant', 've'igeret' means 'and a bag', 'petucha' means 'open', 'be-yado' means 'in his hand'.
[NEH.6.6] It is written there that among the nations it will be heard, and they will say, 'You and the Jews think to rebel; therefore you are building the wall, and you are He to them as king of these things.' [§]
Katuv ba ha ba goyim nishma ve-gashmu omer attah ve-hayehudim choshevim limrod al-ken attah boneh ha-choma ve-attah hu lahem le-melekh ka-dvarim ha-elle.
'Katuv' means 'written', 'ba' means 'in/at', 'ha' is the definite article 'the', 'goyim' means 'nations', 'nishma' means 'it will be heard', 've-gashmu' means 'and they will say', 'omer' means 'saying', 'attah' means 'you', 've-hayehudim' means 'and the Jews', 'choshevim' means 'plan/think', 'limrod' means 'to rebel', 'al-ken' means 'therefore', 'boneh' means 'building', 'ha-choma' means 'the wall', 've-attah' means 'and you', 'hu' means 'he', 'lahem' means 'to them', 'le-melekh' means 'as king', 'ka-dvarim' means 'like the things/words', 'ha-elle' means 'these'.
[NEH.6.7] And also the prophets you have set to call upon you in Jerusalem, saying, 'A king in Judah, and now the king will listen to these words; now come, and we will consult together.' [§]
vegam nevi'im he'emadta liqro alecha birushalayim le'emor melech biheudah ve'atah yishma lamelach kaddvarim ha'eleh ve'atah lecha ve'niv'atzah yachdaw.
'vegam' means 'and also', 'nevi'im' means 'prophets', 'he'emadta' means 'you have set', 'liqro' means 'to call', 'alecha' means 'upon you', 'birushalayim' means 'in Jerusalem', 'le'emor' means 'to say', 'melech' means 'king', 'biheudah' means 'in Judah', 've'atah' means 'and now', 'yishma' means 'he will listen', 'lamelach' means 'to the king', 'kaddvarim' means 'these words', 'ha'eleh' means 'these', 'lecha' means 'come', 've'niv'atzah' means 'and we will consult', 'yachdaw' means 'together'.
[NEH.6.8] And I sent to him, saying, "It shall not be as these words you say, because from your heart you are deceitful." [§]
va-eshlecha elav le'emor lo nihiyeh kadvarim ha'eleh asher atah omer ki milibcha atah bodam.
'va' means 'and', 'eshlecha' means 'I sent', 'elav' means 'to him', 'le'emor' means 'to say', 'lo' means 'not', 'nihiyeh' means 'it will be', 'kadvarim' means 'as words', 'ha'eleh' means 'these', 'asher' means 'that/which', 'atah' means 'you', 'omer' means 'you say', 'ki' means 'because', 'milibcha' means 'from your heart', 'bodam' is a rare form meaning roughly 'in deception' or 'with falsehood', rendered here as 'deceitful'.
[NEH.6.9] Because all fear us to say, 'let their hands be healed from the work and it shall not be done.' Now strengthen my hand. [§]
Ki kullam meyareim otanu leemor yirpu yedeihem min ha-melacha velo te'aseh ve'ata chazek et-yaday.
'Ki' means 'because', 'kullam' means 'all', 'meyareim' means 'fear', 'otanu' means 'us', 'leemor' means 'to say', 'yirpu' means 'let them heal', 'yedeihem' means 'their hands', 'min' means 'from', 'ha-melacha' means 'the work', 'velo' means 'and not', 'te'aseh' means 'shall be done', 've'ata' means 'and now', 'chazek' means 'strengthen', 'et-yaday' means 'my hand'.
[NEH.6.10] And I came to the house of Shema'ya son of D'lya son of Mehetavel and he was stopped and said I will go to the house of the Gods into the middle of the temple and the gates of the temple will be closed because they are coming to kill you and at night they are coming to kill you. [§]
va'ani-bati beit Shema'ya ben-D'lya ben-Mehetavel vehu atzur vayomer nivva'ed el-beit haElohim el-tokh haHeikhal veNisgera dalot haHeikhal ki ba'im le'hargecha ve'layla ba'im le'hargecha.
'va'ani' means 'and I', 'bati' means 'came', 'beit' means 'house', 'Shema'ya' is a personal name, 'ben' means 'son of', 'D'lya' is a personal name, 'Mehetavel' is a personal name, 'vehu' means 'and he', 'atzur' means 'was stopped', 'vayomer' means 'and said', 'nivva'ed' means 'I will go', 'el-beit' means 'to the house of', 'haElohim' means 'the Gods', 'el-tokh' means 'into the midst of', 'haHeikhal' means 'the temple', 'veNisgera' means 'and will be closed', 'dalot' means 'gates', 'ki' means 'because', 'ba'im' means 'they are coming', 'le'hargecha' means 'to kill you', 've'layla' means 'and night'.
[NEH.6.11] I said, the man like me will flee, and who is like me who will come to the temple alive? I will not go. [§]
Vaomerah haish kamoni yivrach u mi kamoni asher yavo el haheikal vachay lo avo.
'Vaomerah' means 'I said', 'haish' means 'the man', 'kamoni' means 'like me', 'yivrach' means 'will flee', 'u' means 'and', 'mi' means 'who', 'asher' means 'who/that', 'yavo' means 'will come', 'el' means 'to', 'haheikal' means 'the temple', 'vachay' means 'alive', 'lo' means 'not', 'avo' means 'I will come'. The clause expresses a speaker declaring that any man like herself will flee, and that no one like her will come alive to the temple, so she will not go.
[NEH.6.12] And I shall proclaim, behold, not the Gods sent him, because the prophecy spoke against me, and (it) is good, and (he) will bring forth his reward. [§]
va'akhira vehinneh lo elohim shlacho ki han'vuah diber alai ve-toviyah ve-sanbalat sekhoro.
'va'akhira' means 'and I shall proclaim' (vav with a prefix meaning 'and' plus a verb meaning 'to announce'). 'vehinneh' means 'and behold' (ve- 'and' + hinneh 'behold'). 'lo' means 'not'. 'elohim' is the plural noun 'the Gods' (translated as the plural of God). 'shlacho' means 'his sending' or 'he sent him' (from the verb shlach 'to send' with a masculine singular suffix). 'ki' means 'because'. 'han'vuah' means 'the prophecy' (ha- definite article + n'vuah 'prophecy'). 'diber' means 'spoke' or 'said'. 'alai' means 'upon me' or 'against me'. 've-toviyah' is an uncertain form, likely related to 'tov' meaning 'good', here rendered as 'and (it) is good'. 've-sanbalat' is a rare or obscure term; the context suggests a verb related to 'to bring' or 'to bring forth', rendered as 'and (he) will bring forth'. 'sekhoro' means 'his reward' (sekhar 'reward' + o suffix 'his').
[NEH.6.13] For the purpose of sinking he is for the purpose of fear, and I will do thus, and I have sinned, and it will be to them a bad name, for the purpose that they will scorch me. [§]
lema'an sachur hu lema'an-ira ve'aseh-ken vechatati vehayah lahem leshem ra lema'an yecharfuni.
'lema'an' means 'for the purpose of', 'sachur' is a verb meaning 'to sink or submerge', 'hu' means 'he', 'lema'an-ira' means 'for the purpose of fear', 've'aseh-ken' means 'and I will do thus', 'vechatati' means 'and I have sinned', 'vehayah' means 'and it will be', 'lahem' means 'to them', 'leshem' means 'for the name', 'ra' means 'bad', 'lema'an' again means 'for the purpose of', 'yecharfuni' means 'they will scorch me' or 'they will burn me'.
[NEH.6.14] Remember my God for Toviyah and for Sanbalat according to these deeds, and also for Noadiyah the prophetess and for the rest of the prophets who were terrified of me. [§]
Zachra Elohai leToviyah ulesanbalat keMa'asav eleh vegam leNo'adiyah han'vi'ah uleyeter han'vi'im asher hayu meyare'im oti.
'Zachra' means 'remember' (imperative). 'Elohai' means 'my God' (Elohim in singular with first‑person possessive). 'leToviyah' means 'for Toviyah' (Toviyah is a proper name). 'ulesanbalat' means 'and for Sanbalat' (another proper name). 'keMa'asav' means 'according to his deeds' (k- prefix 'according to', ma'asav = 'his deeds'). 'eleh' means 'these'. 'vegam' means 'and also'. 'leNo'adiyah' means 'for Noadiyah' (female prophet). 'han'vi'ah' means 'the prophetess' (ha- the, navi = prophet, -ah feminine suffix). 'uleyeter' means 'and for the rest'. 'han'vi'im' means 'the prophets' (plural). 'asher' means 'who' or 'that'. 'hayu' means 'were'. 'meyare'im' means 'were terrified' or 'were fearful'. 'oti' means 'of me' or 'me' (direct object).
[NEH.6.15] And she completed the wall in twenty-five days, in the month of Elul, for fifty-two days. [§]
Vatishelm ha chomah be'esrim v'hamisha le'elul la'chamishim u'shnayim yom.
'Vatishelm' means 'and she completed', 'ha chomah' means 'the wall', 'be'esrim' means 'in twenty', 'v'hamisha' means 'and five', together 'be'esrim v'hamisha' means 'in twenty-five', 'le'elul' means 'in (the month of) Elul', 'la'chamishim' means 'for fifty', 'u'shnayim' means 'and two', and 'yom' means 'days', forming 'for fifty-two days'.
[NEH.6.16] And it happened as they heard all our enemies and they saw all the nations that were around us and they fell greatly in their eyes and they knew that from our the Gods was made this work. [§]
Vayehi ka'asher shamu kol-oyveinu vayire'u kol-hagoyim asher sevivotenu vayiplu me'od be'einehem vayeda'u ki me'et Eloheinu ne'esetah hamelacha hazot.
'Vayehi' means 'and it happened', 'ka'asher' means 'as', 'shamu' means 'they heard', 'kol-oyveinu' means 'all our enemies', 'vayire'u' means 'they saw', 'kol-hagoyim' means 'all the nations', 'asher' means 'that', 'sevivotenu' means 'around us', 'vayiplu' means 'they fell', 'me'od' means 'greatly', 'be'einehem' means 'in their eyes', 'vayeda'u' means 'they knew', 'ki' means 'that', 'me'et' means 'from', 'Eloheinu' means 'our the Gods', 'ne'esetah' means 'was made', 'hamelacha' means 'the work', 'hazot' means 'this'.
[NEH.6.17] Even in those days many holes of Judah their scrolls go upon Tovia and that which to Tovia comes to them. [§]
Gam bayamim hahem marbim chorei Yehudah igroteihem holkhot al-Tovia ve'asher le-Tovia baot aleihem.
'Gam' means 'also' or 'even', 'bayamim' means 'in the days', 'hahem' means 'those', 'marbim' means 'many' or 'increase', 'chorei' means 'holes' or 'openings', 'Yehudah' means 'Judah', 'igroteihem' means 'their scrolls' or 'their bindings', 'holkhot' means 'go' or 'walk', 'al' means 'on' or 'upon', 'Tovia' is a proper name, 've'asher' means 'and that which', 'le-Tovia' means 'to Tovia', 'baot' means 'come' or 'arrive', 'aleihem' means 'to them'.
[NEH.6.18] For many in Judah, owners of an oath to him, because he is a bridegroom to Shkanya son of Arach, and Yehokhanan his son took the daughter of Meshullam son of Berekhiya. [§]
Ki-rabbiim bi-yehudah ba'alei shevuah lo ki-chatan hu lishkanya ben-araḥ vi-yehokhanan beno lakach et-bat-meshullam ben-berekhiyah.
'Ki' means 'for', 'rabbiim' means 'many', 'bi-yehudah' means 'in Judah', 'ba'alei' means 'owners of', 'shevuah' means 'an oath', 'lo' means 'to him', 'ki' means 'because', 'chatan' means 'bridegroom', 'hu' means 'he', 'lishkanya' means 'to Shkanya', 'ben-araḥ' means 'son of Arach', 'vi-yehokhanan' means 'and Yehokhanan', 'beno' means 'his son', 'lakach' means 'took', 'et-bat' means 'the daughter', 'meshullam' means 'Meshullam', 'ben-berekhiyah' means 'son of Berekhiya'.
[NEH.6.19] Also his good things were spoken before me, and my words were being brought forth to him; letters that Toviyah sent to make me fear. [§]
gam tovotav hayu omrim lefanai udvarai hayu motzi'im lo igrot shalach Toviyah leyareni.
'gam' means 'also', 'tovotav' means 'his good things', 'hayu' means 'were', 'omrim' means 'saying' or 'speaking', 'lefanai' means 'before me', 'udvarai' means 'and my words', 'hayu' again means 'were', 'motzi'im' means 'bringing forth' or 'producing', 'lo' means 'to him', 'igrot' means 'letters', 'shalach' means 'sent', 'Toviyah' is a proper name meaning 'Yahweh is good', and 'leyareni' means 'to cause me to fear' or 'to make me reverent' (literally 'to make me fear').
NEH.7
[NEH.7.1] And it happened when the wall was built and the gates were set up and the watchmen and the musicians and the Levites were appointed. [§]
Vayehi ka'asher nivneta hachomah va'amid hadlatot vayipakedu hashsho'arim vehamshor'rim vehalaviyim.
'Vayehi' means 'And it happened', 'ka'asher' means 'as' or 'when', 'nivneta' means 'was built', 'hachomah' means 'the wall', 'va'amid' means 'and set up', 'hadlatot' means 'the gates', 'vayipakedu' means 'they appointed' or 'they assigned', 'hashsho'arim' means 'the watchmen', 'vehamshor'rim' means 'and the musicians', 'vehalaviyim' means 'and the Levites'.
[NEH.7.2] And I commanded my brother Chanani and Chananyah, chief of the citadel over Jerusalem, because he is like a truthful man and fears the Gods more than many. [§]
va'atzaveh et-chanani achi ve'et-chananyah sar ha-birah al-yerushalayim ki-hu ke'ish emet ve-yarei et-ha-elohim me-rabim.
'va'atzaveh' means 'and I commanded', 'et' is the direct object marker, 'chanani' is a personal name meaning 'the gracious one', 'achi' means 'my brother', 've' is 'and', 'et' again the object marker, 'chananyah' is another personal name meaning 'the gracious one of Yah', 'sar' means 'chief' or 'officer', 'ha-birah' means 'of the citadel', 'al' means 'over' or 'concerning', 'yerushalayim' is 'Jerusalem', 'ki' means 'because', 'hu' means 'he', 'ke' is 'like' or 'as', 'ish' means 'a man', 'emet' means 'truth' or 'faithful', 've' means 'and', 'yarei' means 'fearful' or 'reverent', 'et' object marker, 'ha-elohim' means 'the Gods', 'me-rabim' means 'more than many' or 'excessively'.
[NEH.7.3] And he said to them, 'The gates of Jerusalem will not be opened until the heat of the sun, and until they stand they will shut the doors and hold them, and the keeper of the watches of those who dwell in Jerusalem, each in his watch, and each opposite his house.' [§]
va yomar lahem lo yippat chu shaarei yerushalayim ad chom hashamesh vead hem omdim yagifu hadlatot veechazu ve haamid mishmarot yosvei yerushalayim ish be mishmaro ve ish neged beito.
'va' means 'and', 'yomar' means 'he said', 'lahem' means 'to them', 'lo' means 'not', 'yippat' means 'will open', 'chu' means 'gates', 'shaarei' means 'of the gates', 'yerushalayim' means 'Jerusalem', 'ad' means 'until', 'chom' means 'heat', 'hashamesh' means 'the sun', 'vead' means 'and until', 'hem' means 'they', 'omdim' means 'stand', 'yagifu' means 'they will shut', 'hadlatot' means 'the doors', 'veechazu' means 'and hold them', 've' means 'and', 'haamid' means 'the keeper', 'mishmarot' means 'of the watches', 'yosvei' means 'of those who dwell', 'yerushalayim' means 'Jerusalem', 'ish' means 'a man', 'be' means 'in', 'mishmaro' means 'his watch', 've' means 'and', 'ish' means 'a man', 'neged' means 'opposite', 'beito' means 'his house'.
[NEH.7.4] and the city was broad and great and the people were few within it and there were no houses built. [§]
vehair rachavat yadaim ugedolah vehaam meat betochah veein batim benuyim.
'vehair' means 'and the city', 'rachavat' means 'broad' (literally 'wide'), 'yadaim' means 'hands', together implying 'broad', 'uge...': 'and great', 'vehaam' means 'and the people', 'meat' means 'few', 'betochah' means 'within it', 'veein' means 'and there were not', 'batim' means 'houses', 'benuyim' means 'built'.
[NEH.7.5] And my God gave to my heart and I gathered the holes and the snares and the people to be quiet, and I found the book of hush the rising in the beginning, and I found that it was written in it. [§]
Vayiten Elohai el libi vaekbetsa et hachorim veet hasganim veet haam lehit'yaches vaemtsa sefer hayachas haolim barishona vaemtsa katuv bo.
'Vayiten' means 'and (he) gave', referring to God; 'Elohai' means 'my God'; 'el' means 'to' or 'unto'; 'libi' means 'my heart'; 'vaekbetsa' means 'and I gathered'; 'et' is an untranslatable direct‑object marker; 'hachorim' means 'the holes'; 'veet' means 'and the'; 'hasganim' means 'the snares' (or traps); 'veet' again means 'and the'; 'haam' means 'the people'; 'lehit'yaches' means 'to become quiet' (an idiom for 'to be silent'); 'vaemtsa' means 'and I found'; 'sefer' means 'book'; 'hayachas' means 'the hush' or 'the silence'; 'haolim' means 'the rising' (or 'that which rises'); 'barishona' means 'in the beginning'; 'vaemtsa' again means 'and I found'; 'katuv' means 'written'; 'bo' means 'in it'.
[NEH.7.6] These are the sons of the province who went up from the captivity which King Nebuchadnezzar of Babylon had carried away, and they returned to Jerusalem and to Judah, each to his city. [§]
Eleh b'nei ha-medinah ha'olim mishvei ha-golah asher hegla Nebuchadnetzhar melech Babel vayashuvu liYerushalaim ve-liYehudah ish le'iro.
'Eleh' means 'these', 'b'nei' means 'the sons of', 'ha-medinah' means 'the province', 'ha'olim' means 'who went up', 'mishvei' means 'from the captivity', 'ha-golah' means 'the exile', 'asher' means 'which', 'hegla' means 'had carried away', 'Nebuchadnetzhar' is the name of the king, 'melech' means 'king', 'Babel' means 'Babylon', 'vayashuvu' means 'and they returned', 'liYerushalaim' means 'to Jerusalem', 've-liYehudah' means 'and to Judah', 'ish' means 'each', 'le'iro' means 'to his city'.
[NEH.7.7] The ones who come with Zerubbabel, Yeshua, Nechemyah, Azarya, Raamya, Nachmani, Mordechai, Bilshan, Misperet, Bigai, Nachum, Ba'ana, the number of the people of Israel. [§]
habba'im im Zerubbabel Yeshua Nechemyah Azarya Raamya Nachmani Mordechai Bilshan Misperet Bigai Nachum Ba'ana mispar anshei am Yisrael.
'habba'im' means 'those who come', 'im' means 'with', 'Zerubbabel' is a personal name, 'Yeshua' is a personal name meaning 'salvation', 'Nechemyah' is a personal name (Nehemiah), 'Azarya' is a personal name (Azariah), 'Raamya' is a personal name, 'Nachmani' is a personal name, 'Mordechai' is a personal name, 'Bilshan' is a personal name, 'Misperet' means 'count' or is a personal name, 'Bigai' is a personal name, 'Nachum' is a personal name (Nahum), 'Ba'ana' is a personal name, 'mispar' means 'number', 'anshei' means 'men of' or 'people of', 'am' means 'people', 'Yisrael' is the name of Israel. The phrase lists a group of individuals coming together and then mentions the total number of the people of Israel.
[NEH.7.8] The sons of Parash two thousand one hundred seventy two. [§]
B'nei Parash alpayim meah ve shevaim ushnayim.
'B'nei' means 'the sons of', 'Parash' is a proper name, 'alpayim' means 'two thousand', 'meah' means 'hundred', 've' means 'and', 'shevaim' means 'seventy', 'ushnayim' means 'two'.
[NEH.7.9] the sons of Shephatia, three hundred seventy-two. [§]
Bnei Shephatia shlosh meot shivim ushnaim.
'Bnei' means 'sons of', 'Shephatia' is a proper name, 'shlosh' means 'three', 'meot' means 'hundred', 'shivim' means 'seventy', 'ushnaim' means 'and two'.
[NEH.7.10] The sons of Arach [were] six hundred fifty-two. [§]
B'nei Arach shesh me'ot chamishim u'shnaim.
'B'nei' means 'the sons of', 'Arach' is a personal name, 'shesh' means 'six', 'me'ot' means 'hundred', 'chamishim' means 'fifty', 'u' means 'and', 'shnaim' means 'two'.
[NEH.7.11] The sons of Pahath Moab: the sons of Jeshua and Joab, two thousand eight hundred eighty. [§]
B'nei Pachat Moab leBnei Jeshua veYoav alpayim uShemoneh meot shmona asar
'B'nei' means 'the sons of', 'Pachat' is a place name meaning 'Pahath', 'Moab' is the region name Moab, 'leBnei' means 'the sons of', 'Jeshua' is a personal name, 'veYoav' means 'and Joab', 'alpayim' means 'two thousand', 'uShemoneh' means 'and eight', 'meot' means 'hundreds', 'shmona' means 'eight', 'asar' means 'ten' (together 'shmona asar' = 'eighty').
[NEH.7.12] Sons of Eilam one thousand two hundred fifty and four. [§]
B'nei Eilam elef matayim chamishim ve'arbaah.
'B'nei' means 'sons of', 'Eilam' is a proper name, 'elef' means 'thousand', 'matayim' means 'two hundred', 'chamishim' means 'fifty', 've'arbaah' means 'and four'.
[NEH.7.13] The sons of Zatu: eight hundred forty and five. [§]
B'nei Zatu shmoneh meot arbaim v'chasima.
'B'nei' means 'the sons of', 'Zatu' is a proper name, 'shmoneh' means 'eight', 'meot' means 'hundred', 'arbaim' means 'forty', 'v'chasima' means 'and five'.
[NEH.7.14] The children of Zachai: seven hundred and sixty. [§]
Bnei Zachai shiva meot ve'shishim.
'Bnei' means 'children of', 'Zachai' is a proper name, 'shiva' means 'seven', 'meot' means 'hundred', 've' means 'and', 'shishim' means 'sixty'.
[NEH.7.15] The sons of Binu were six hundred and forty eight. [§]
B'nei Binu shesh meot arbaim ushmona.
'B'nei' means 'sons of', 'Binu' is a proper name, 'shesh' means 'six', 'meot' means 'hundred', together 'shesh meot' means 'six hundred', 'arbaim' means 'forty', 'ushmona' means 'and eight', together 'arbaim ushmona' means 'forty and eight'.
[NEH.7.16] Sons of Bevay six hundred twenty and eight. [§]
B'nei Bevay shesh meot esrim ushmonah.
'B'nei' means 'sons of', 'Bevay' is a proper name (the son of the house of Bebai), 'shesh' means 'six', 'meot' means 'hundred', 'esrim' means 'twenty', and 'ushmonah' means 'and eight'. The final Hebrew letter 'Samekh' (ס) is a scribal marker and not part of the reading.
[NEH.7.17] Sons of Azgad two thousand three hundred twenty and two. [§]
Bnei Azgad alpayim shlosh meot esrim ushneyim.
'Bnei' means 'sons (of)', 'Azgad' is a proper name, 'alpayim' means 'two thousand', 'shlosh' means 'three', 'meot' means 'hundred', 'esrim' means 'twenty', 'ushneyim' means 'and two'.
[NEH.7.18] Sons of their lord six hundred sixty and seven. [§]
Bnei Adonikam shesh meot shishim veshiva.
'Bnei' means 'sons of', 'Adonikam' means 'their lord' (Adon = lord, -ikam is a possessive suffix meaning 'their'), 'shesh' means 'six', 'meot' means 'hundred', 'shishim' means 'sixty', 'veshiva' means 'and seven'. The final isolated letter ס is a scribal marker and is not part of the reading.
[NEH.7.19] Sons of Bigvai two thousand sixty and seven. [§]
B'nei Bigvai alpayim shishim ve'shiva.
'B'nei' means 'sons of', 'Bigvai' is a proper name (a clan or family name), 'alpayim' means 'two thousand', 'shishim' means 'sixty', 've' means 'and', and 'shiva' means 'seven'. The final punctuation mark is a verse separator and is not part of the text.
[NEH.7.20] Sons of Adin six hundred fifty five. [§]
Bnei Adin shesh meot chamishim vachamisha.
'Bnei' means 'sons', 'Adin' is a personal name, 'shesh' means 'six', 'meot' means 'hundred', 'chamishim' means 'fifty', 'va' is a conjunction meaning 'and', 'chamisha' means 'five', the final 'Samekh' (ס) is a scribal notation and does not affect the meaning.
[NEH.7.21] The sons of Oter for Hezekiah ninety and eight. [§]
B'nei Oter le Chizqiyah tishim ushmona. Samekh
'B'nei' means 'the sons of', 'Oter' is a personal name, 'le' means 'to' or 'for', 'Chizqiyah' is the name Hezekiah, 'tishim' means 'ninety', 'u' is the conjunction 'and', 'shmona' means 'eight', and 'Samekh' is the final scribal mark represented by the letter samekh.
[NEH.7.22] The sons of Hashum, three hundred twenty-eight. [§]
B'nei Hashum shlosh meot esrim ushmonah. S
'B'nei' means 'the sons of', 'Hashum' is a proper name, 'shlosh' means 'three', 'meot' means 'hundred', 'esrim' means 'twenty', 'ushmonah' means 'and eight', 'S' is a scribal marker indicating a section break.
[NEH.7.23] The sons of Betzai: three hundred twenty-four. [§]
Bnei Betzai shlosh meot esrim ve'arbaah.
'Bnei' means 'sons (of)', 'Betzai' is a proper name, 'shlosh' means 'three', 'meot' means 'hundred', 'esrim' means 'twenty', 've' means 'and', 'arbaah' means 'four'.
[NEH.7.24] The sons of Charif were one hundred twelve. [§]
Bnei Charif meah shnayim asar
'Bnei' means 'sons of', 'Charif' is a proper name meaning 'sharp' or 'keen', 'meah' means 'hundred', 'shnayim' means 'two' and 'asar' means 'ten', together 'shnayim asar' means 'twelve'.
[NEH.7.25] Sons of Gibeon, twenty five. [§]
B'nei Gibeon tishim vachamisha.
'B'nei' means 'sons of', 'Gibeon' is a place name, 'tishim' means 'twenty', 'vachamisha' means 'and five'.
[NEH.7.26] Men of the house of bread and a drop one hundred eighty‑eight. [§]
Anshei beit lechem u'netofa meah shmonim u'shmonah.
'Anshei' means 'men of', 'beit' means 'house', 'lechem' means 'bread', together 'beit lechem' is 'house of bread'. 'u'netofa' means 'and a drop', 'meah' means 'one hundred', 'shmonim' means 'eighty', and 'u'shmonah' means 'and eight'. The final 'ס' is a Masoretic marker placed at the end of the verse.
[NEH.7.27] Men of afflictions, one hundred twenty‑eight. [§]
Anshei anayot me'ah esrim ushmonah.
'Anshei' means 'men of', 'anayot' means 'afflictions' (plural of trouble), 'me'ah' means 'one hundred', 'esrim' means 'twenty', 'ushmonah' means 'and eight', together forming 'twenty‑eight'.
[NEH.7.28] Men of the house of Azmaveth, forty-two. [§]
Anshei beit-azmaveth arbaim u-shenayim.
'Anshei' means 'men of', 'beit' means 'house', 'azmaveth' is a proper name, 'arbaim' means 'forty', 'u' means 'and', 'shenayim' means 'two'. Together they convey the idea of a group of men belonging to a household named Azmaveth, counted as forty and two.
[NEH.7.29] Men of the city of forests, like a furnace, and wells, seven hundred forty-three. [§]
Anshei Kiryat Ye'arim Kefirah uve'erot sheva me'ot arba'im ushlosha.
'Anshei' means 'men of', 'Kiryat' means 'city of', 'Ye'arim' means 'forests', together 'Kiryat Ye'arim' is 'the city of forests'. 'Kefirah' means 'like a furnace' (a metaphor for intense heat or activity). 'Uve'erot' means 'and wells' (or 'and springs'). 'Sheva' means 'seven', 'me'ot' means 'hundred', 'arba'im' means 'forty', 'ushlosha' means 'and three'. The numbers combine to give 743. The verse lists a group of men and associates them with a furnace and wells, giving the total number 743.
[NEH.7.30] Men of the high place and the hill, six hundred twenty-one. [§]
Anshaye haramah vagevah shesh meot esrim veechad.
'Anshaye' means 'men of', 'haramah' means 'the height' or 'high place', 'vagevah' means 'and the hill' or 'and the ridge', 'shesh' means 'six', 'meot' means 'hundred', 'esrim' means 'twenty', 'veechad' means 'and one'.
[NEH.7.31] Men of linen, one hundred and twenty-two. [§]
An'shei mikmas me'ah ve'esrim u'shneyim.
'An'shei' means 'men of', 'mikmas' means 'linen', 'me'ah' means 'one hundred', 've'esrim' means 'and twenty', 'u'shneyim' means 'and two'.
[NEH.7.32] Men of the house of God and the [unknown group] one hundred twenty three. [§]
Anshei Beit-El veha'ay me'ah esrim u'shelosha.
'Anshei' means 'men of', 'Beit-El' means 'house of El' where El is literally 'God', so 'house of God', 've' is the conjunction 'and', 'ha''ay' is a difficult hapax that appears in some Masoretic texts and is usually taken as a proper name or a designation for a group of people (the exact meaning is uncertain), 'me'ah' means 'one hundred', 'esrim' means 'twenty', and 'u'shelosha' means 'and three', together forming the number 123.
[NEH.7.33] Men of Nevo, another fifty‑two. [§]
Anshei Nevo Acher Chamishim Ushnayim
'Anshei' means 'men of', 'Nevo' is a place name (the city or mountain Nevo), 'Acher' means 'another' or 'other', 'Chamishim' means 'fifty', 'Ushnayim' means 'and two'. Together the phrase lists a group of men from Nevo, adding up to an additional fifty‑two individuals.
[NEH.7.34] The children of Eilam, another one thousand two hundred fifty and four. [§]
Bnei Eilam acher elef maatayim chamishim ve'arbaah.
'Bnei' means 'children of', 'Eilam' is a proper name, 'acher' means 'another', 'elef' means 'thousand', 'maatayim' means 'two hundred', 'chamishim' means 'fifty', 've'arbaah' means 'and four'.
[NEH.7.35] The sons of Charam, three hundred and twenty. [§]
Bnei Charam shlosh meot veesrim
'Bnei' means 'sons of' or 'children of', 'Charam' is a proper name, 'shlosh' means 'three', 'meot' means 'hundred', 've' means 'and', 'esrim' means 'twenty'. The final letter 'S' is a masoretic marker indicating a pause and is not part of the meaning.
[NEH.7.36] Sons of his month, three hundred forty-five. [§]
B'nei Yerecho shlosh meot arba'im v'khamsa.
'B'nei' means 'sons (of)', 'Yerecho' means 'his month', 'shlosh' means 'three', 'meot' means 'hundreds', 'arba'im' means 'forty', 'v'khamsa' means 'and five'.
[NEH.7.37] The sons of Lod, unique and his strength, seven hundred and twenty-one. [§]
Bnei-Lod chadid ve'ono sheva meot ve'esrim ve'echad.
'Bnei-Lod' means 'the sons of Lod', 'chadid' means 'single' or 'unique', 've'ono' means 'and his strength', 'sheva' means 'seven', 'meot' means 'hundred', 've'esrim' means 'and twenty', 've'echad' means 'and one'.
[NEH.7.38] The sons of Sena are three thousand nine hundred and thirty. [§]
B'nei Sena shloshet alafim teshah meot ushloshim
'B'nei' means 'the sons of', 'Sena' is a proper name, 'shloshet alafim' means 'three thousand', 'teshah meot' means 'nine hundred', 'ushloshim' means 'and thirty'. The final character פ is a scribal paragraph marker and is not part of the meaning.
[NEH.7.39] The priests, sons of Yed'ah of the house of Jesus, nine hundred seventy-three. [§]
Ha kohanim b'nei Yed'ah lebeit Yeshu'a tesh'a me'ot shiv'im u'shlosha.
'Ha' means 'the', 'kohanim' means 'priests', 'b'nei' means 'sons of', 'Yed'ah' is a proper name, 'lebeit' means 'of the house of', 'Yeshu'a' is a proper name (Jesus), 'tesh'a me'ot' means 'nine hundred', 'shiv'im' means 'seventy', 'u'shlosha' means 'and three'.
[NEH.7.40] Children of Imer, a thousand fifty-two. [§]
Bnei Imer eleph chamishim ushnayim.
'Bnei' means 'children of', 'Imer' is a personal name, 'eleph' means 'thousand', 'chamishim' means 'fifty', 'ushnayim' means 'and two'.
[NEH.7.41] The sons of Pashchur, one thousand two hundred forty and seven. [§]
Bnei Pashchur eleph matayim arbaim veshiva.
'Bnei' means 'sons of', 'Pashchur' is a proper name, 'eleph' means 'one thousand', 'matayim' means 'two hundred', 'arbaim' means 'forty', 'veshiva' means 'and seven'. The final 'ס' is a masoretic marker and is not part of the textual meaning.
[NEH.7.42] The sons of Charim were one thousand seventeen. [§]
B'nei Charim eleph shivah asar.
'B'nei' means 'the sons of', 'Charim' is a proper name, 'eleph' means 'thousand', 'shivah' means 'seven', 'asar' means 'ten', and 'shivah asar' together means 'seventeen'. Thus the phrase states the number of the sons of Charim.
[NEH.7.43] The Levites, sons of Jesus, to Kadmiel, to the sons of gratitude, seventy and four. [§]
halviyim b'nei-yeshua leKadmiel livnei lehodvah shiv'im vearba'ah.
'halviyim' means 'the Levites', 'b'nei-yeshua' means 'sons of Yeshua (Jesus)', 'leKadmiel' means 'to Kadmiel', 'livnei' means 'to the sons', 'lehodvah' means 'of gratitude', 'shiv'im' means 'seventy', 'vearba'ah' means 'and four'.
[NEH.7.44] The singers, the sons of Asaf, one hundred forty and eight. [§]
Ha mishorerim b'nei Asaf meah arba'im veshmona.
'Ha' means 'the', 'mishorerim' means 'singers', 'b'nei' means 'sons of', 'Asaf' is a proper name, 'meah' means 'one hundred', 'arba'im' means 'forty', 'veshmona' means 'and eight'.
[NEH.7.45] The nobles: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akub, the sons of Chatita, the sons of Shobai—one hundred thirty‑eight. [§]
hasho'arim b'nei Shallum b'nei Ater b'nei Talmon b'nei Akub b'nei Chatita b'nei Shobai meah shloshim vshmona.
'hasho'arim' means 'the nobles' or 'the officers', 'b'nei' means 'sons of', each following name is a proper personal name (Shallum, Ater, Talmon, Akub, Chatita, Shobai), and 'meah shloshim vshmona' means 'one hundred thirty and eight'. The verse is a genealogical record listing the descendants of these individuals, ending with the total count.
[NEH.7.46] the Nethinim, the sons of Zicha, the sons of Hashupha, the sons of Tabbaot. [§]
haNettinim b'nei-Zicha b'nei-Hashupha b'nei-Tabbaot.
'haNettinim' is the Hebrew term meaning 'the given ones', a class of temple servants. 'b'nei' is a construct form meaning 'sons of'. 'Zicha' is a proper name, likely derived from a root meaning 'bright' or 'radiant'. 'Hashupha' is a proper name, possibly from a root meaning 'burned' or 'scorched'. 'Tabbaot' is a proper name, perhaps related to a root meaning 'good' or 'best'.
[NEH.7.47] Sons of Keros, sons of Si'ah, sons of Fadon. [§]
Bnei-Keros Bnei-Si'ah Bnei-Fadon.
'Bnei' means 'sons', indicating lineage. 'Keros', 'Si'ah', and 'Fadon' are proper names of individuals. The hyphen in Hebrew denotes the construct state, i.e., 'sons of'.
[NEH.7.48] The sons of Levana, the sons of Chagavah, the sons of Shalmai. [§]
Bnei Levana bnei Chagavah bnei Shalmai.
'Bnei' means 'sons of' or 'descendants of'; 'Levana' is a proper name meaning 'white' or 'moon'; 'Chagavah' is a proper name; 'Shalmai' is a proper name. The hyphens in the Hebrew indicate the construct state linking each name to 'bnei', showing family lines.
[NEH.7.49] Sons of Chan'an, sons of Gidel, sons of Gachar. [§]
Bnei Chan'an Bnei Gidel Bnei Gachar.
'Bnei' means 'sons of', 'Chan'an' is a personal name, 'Gidel' is a personal name, 'Gachar' is a personal name.
[NEH.7.50] Sons of Reah, sons of Retzin, sons of Nekoda. [§]
B'nei Re'ah B'nei Retzin B'nei Nekoda.
'B'nei' means 'sons of', 'Re'ah' is a personal name, 'Retzin' is a personal name, and 'Nekoda' is a personal name. The hyphens in the Hebrew indicate a genitive relationship, linking each group of 'sons' to the respective ancestor.
[NEH.7.51] Sons of Gazam, sons of Uza, sons of Pasach. [§]
Bnei Gazam Bnei Uza Bnei Pasach.
'Bnei' means 'sons of', indicating a genealogical relationship. 'Gazam' is a proper name, likely a clan or family ancestor. 'Uza' is another proper name, also a clan or family ancestor. 'Pasach' is a proper name that can be linked to the word for 'Passover', but here it functions as a personal or clan name. The verse lists three successive lineages: the sons of Gazam, the sons of Uza, and the sons of Pasach.
[NEH.7.52] Sons of Vesai, sons of Maunim, sons of Nefushsim. [§]
B'nei Vesai B'nei Maunim B'nei Nefushsim.
'B'nei' means 'sons of'. 'Vesai' is a proper name. 'Maunim' is a proper name. 'Nefushsim' is a proper name. The verse lists three groups: the sons of Vesai, the sons of Maunim, and the sons of Nefushsim.
[NEH.7.53] the sons of Bakbuk the sons of Hachupah the sons of Harchur. [§]
B'nei Bakbuk B'nei Hachupah B'nei Harchur.
'B'nei' means 'sons of'. 'Bakbuk', 'Hachupah', and 'Harchur' are proper names of people or clans and are rendered as they appear in the original text.
[NEH.7.54] Sons of Batslith, sons of Mechida, sons of Charsha. [§]
Bnei-Batslith Bnei-Mechida Bnei-Charsha.
'Bnei' means 'sons of'. 'Batslith', 'Mechida', and 'Charsha' are proper names of individuals or family lines.
[NEH.7.55] Sons of Barkos, sons of Sisra, sons of Tamach. [§]
Bnei Barkos Bnei Sisra Bnei Tamach.
'Bnei' means 'sons of', 'Barkos' is a proper name, 'Sisra' is a proper name, and 'Tamach' is a proper name. The verse enumerates three genealogical groups, indicating the offspring of each named patriarch.
[NEH.7.56] Sons of Netsi'ach, sons of Chatipa. [§]
B'nei Netsi'ach B'nei Chatipa.
'B'nei' means 'sons of', 'Netsi'ach' is a proper name, 'B'nei' again means 'sons of', and 'Chatipa' is another proper name.
[NEH.7.57] Sons of the servants of Solomon, the sons of Sota, the sons of Soferet, the sons of Perida. [§]
B'nei avdei Shlomo b'nei Sota b'nei Soferet b'nei Perida.
'B'nei' means 'sons of', 'avdei' means 'servants of', 'Shlomo' means 'Solomon', 'Sota' is a proper name, 'Soferet' is a proper name, 'Perida' is a proper name.
[NEH.7.58] the sons of Yaal, the sons of Darkon, the sons of Gidel. [§]
B'nei Yaal B'nei Darkon B'nei Gidel.
'B'nei' means 'the sons of'. 'Yaal' is a proper name, often understood as a variant of 'Yael', meaning 'ibex' or 'mountain goat'. 'Darkon' is a proper name possibly derived from a term meaning 'dark' or 'dwelling'. 'Gidel' is a proper name that may signify 'great' or 'mighty'. The phrase lists three generations: the sons of Yaal, then the sons of Darkon, then the sons of Gidel.
[NEH.7.59] Sons of Shephatya, sons of Chattil, sons of Pokheret, the troops, sons of Amon. [§]
B'nei Shephatya b'nei Chattil b'nei Pokheret haTzvayim b'nei Amon.
'B'nei' means 'sons of', 'Shephatya' is a proper name, 'Chattil' is a proper name, 'Pokheret' is a proper name, 'haTzvayim' means 'the troops' or 'the soldiers', and 'Amon' is a proper name. The verse lists a series of familial or group designations.
[NEH.7.60] All the Nethinim and the sons of the servants of Solomon, three hundred ninety-two. [§]
Kol haneti'im u bnei avdei Shlomo shlosh meot tishim ushnayim.
'Kol' means 'all', 'haneti'im' refers to the Nethinim (Temple servants), 'u' means 'and', 'bnei' means 'sons' or 'children of', 'avdei' means 'servants of', 'Shlomo' is 'Solomon', 'shlosh' means 'three', 'meot' means 'hundred', 'tishim' means 'ninety', 'ushnayim' means 'two'.
[NEH.7.61] And these the ones who ascend from the salt mound of Charsha, a cherub, Lord and Imēr, and they could not recount the house of their ancestors and their offspring if they are of Israel. [§]
ve'eleh ha'olim mitel melach tel charsha keruv adon ve'imer ve'lo yachlu le'hagid beit avotam ve'zaraam im miYisrael hem.
've'eleh' means 'and these', 'ha'olim' means 'the ones who go up/ascend', 'mitel' means 'from Tel', 'melach' means 'salt', 'tel' means 'mound', 'charsha' is a proper name, 'keruv' means 'cherub' (a heavenly being), 'adon' means 'Lord', 've'imer' means 'and Imēr' (a proper name), 've'lo' means 'and not', 'yachlu' means 'they could', 'le'hagid' means 'to tell/recount', 'beit avotam' means 'the house of their ancestors', 've'zaraam' means 'and their offspring', 'im' means 'if', 'miYisrael' means 'from Israel', 'hem' means 'they'.
[NEH.7.62] Sons of D'layah, sons of Toviyah, sons of Nekodah, six hundred and forty two. [§]
B'nei D'layah B'nei Toviyah B'nei Nekodah Shesh Meot veArbaim uShnayim.
'B'nei' means 'sons of', 'D'layah' is a proper name, 'Toviyah' is a proper name, 'Nekodah' is a proper name, 'Shesh' means 'six', 'Meot' means 'hundred', 'veArbaim' means 'and forty', 'uShnayim' means 'and two'.
[NEH.7.63] And from the priests, the sons of Chobayya, the sons of the end, the sons of Barzilai, who took a wife from the daughters of Barzilai the Gileadite, and he was called after their name. [§]
u min hakohein bnei chobayya bnei haqotz bnei barzilai asher laqach mibnot barzilai hagilaadi isha vayikare al shemam.
'u' means 'and', 'min' means 'from', 'hakohein' means 'the priests', 'bnei' means 'sons of', 'chobayya' is a personal name, 'haqotz' means 'the end', 'barzilai' is a personal name, 'asher' means 'who', 'laqach' means 'took', 'mibnot' means 'from the daughters', 'hagilaadi' means 'the Gileadian', 'isha' means 'a wife', 'vayikare' means 'and he was called', 'al' means 'upon' or 'after', 'shemam' means 'their name'.
[NEH.7.64] These sought their record, the calculating ones, and it was not found, and they redeemed from the priesthood. [§]
Eleh bikshu ketavam hamityachasim velo nimtza vaygoalu min hakehunah.
'Eleh' means 'these', 'bikshu' is the masculine plural imperative of 'seek', meaning 'seek' or 'search', 'ketavam' means 'their writing' or 'their record', 'hamityachasim' means 'the calculating ones' (from the root y-ch-sh meaning to calculate or reckon), 'velo' means 'and not' or 'but not', 'nimtza' means 'was found' in the passive, 'vaygoalu' means 'and they redeemed' (from the verb 'goel' meaning to redeem), 'min' means 'from', and 'hakehunah' means 'the priesthood' (kohen = priest, with the collective suffix).
[NEH.7.65] And he said the inheritance to them, who shall not eat from the holy of holies until the priest's pillar for the lights and the pure. [§]
Vayomer hatirshata lahem asher lo-yo'khelu mikodesh hakodashim ad amid hakohen leormim ve'tumim.
'Vayomer' means 'And he said', 'hatirshata' means 'the inheritance', 'lahem' means 'to them', 'asher' means 'who/that', 'lo-yo'khelu' means 'shall not eat', 'mikodesh' means 'from the holy', 'hakodashim' means 'the holy ones' or 'holies', 'ad' means 'until', 'amid' means 'pillar', 'hakohen' means 'the priest', 'leormim' means 'for the lights', 've'tumim' means 'and the pure'.
[NEH.7.66] All the assembly as one four thousand two thousand three hundred and sixty. [§]
Kol ha-kahal ke'echad arba ribbo alpayim shlosh-me'ot ve'shishim.
'Kol' means 'all', 'ha-kahal' means 'the assembly', 'ke'echad' means 'as one', 'arba' means 'four', 'ribbo' means 'thousand', 'alpayim' means 'two thousand', 'shlosh-me'ot' means 'three hundred', 've' means 'and', 'shishim' means 'sixty'.
[NEH.7.67] Only their servants and their maidservants, these are seven thousand three hundred thirty and seven, and for them are overseers and overseeresses two hundred and forty and five. [§]
Milvad avdehem ve'amhothem eleh shiv'at alafim shlosh meot shloshim veshivah ve'lehem meshorrerim u'meshorrerot me'otayim ve'arba'im vachamisha.
'Milvad' means 'only' or 'apart from', 'avdehem' means 'their servants', 've'amhothem' means 'and their maidservants', 'eleh' means 'these', 'shiv'at' means 'seven', 'alafim' means 'thousands', 'shlosh' means 'three', 'meot' means 'hundreds', 'shloshim' means 'thirties', 'veshivah' means 'and seven', 've'lehem' means 'and for them', 'meshorrerim' means 'overseers' (male), 'u'meshorrerot' means 'and overseeresses' (female), 'me'otayim' means 'two hundred', 've'arba'im' means 'and forty', 'vachamisha' means 'and five'.
[NEH.7.68] Camels four hundred thirty-five and seventy, six thousand, seven hundred and twenty. [§]
Gemalim arbaah meot shloshim vechamisha sechamrim sheshet alafim shiva meot veesrim.
'Gemalim' means 'camels' (a kind of livestock). 'Arbaah meot' means 'four hundred'. 'Shloshim vechamisha' means 'thirty-five'. 'Sechamrim' is a numeric term meaning 'seventy'. 'Sheshet alafim' means 'six thousand'. 'Shiva meot' means 'seven hundred'. 'Veesrim' means 'and twenty'.
[NEH.7.69] And from the tip of the heads of the fathers they gave for the work the inheritance, gave to the treasury gold, darchmonim a thousand, pitchers fifty, katenot priests thirty and five hundred. [§]
u'miktsat rasei haavot natnu lamelacha hatrshata natan laotzar zahav darchmonim elef mizrakot chamishim katenot kohanim shloshim vachamesh meot.
'u''miktsat' means 'and from the end' or 'and from the tip', 'rasei' means 'heads of', 'haavot' means 'the fathers', 'natnu' means 'they gave', 'lamelacha' means 'for the work', 'hatrshata' means 'the inheritance', 'natan' means 'gave', 'laotzar' means 'to the treasury', 'zahav' means 'gold', 'darchmonim' is a proper noun for a type of item (taken as a name), 'elef' means 'a thousand', 'mizrakot' means 'pitchers', 'chamishim' means 'fifty', 'katenot' means 'katenot' (a term for officials or scribes), 'kohanim' means 'priests', 'shloshim' means 'thirty', 'vachamesh' means 'and five', and 'meot' means 'hundred'.
[NEH.7.70] And the chiefs of the fathers gave to the treasury of the work gold drachmas two cubits, and silver minas two thousand and two hundred. [§]
Umeirashei haavot natnu leotzar ha melacha zahav darkemoniim shtei ribot vkesef manim alpayim umaatayim.
'Umeirashei' means 'and from the heads/chiefs', 'haavot' means 'the fathers', 'natnu' means 'they gave', 'leotzar' means 'to the treasury', 'ha melacha' means 'of the work', 'zahav' means 'gold', 'darkemoniim' means 'drachmas', 'shtei' means 'two', 'ribot' means 'cubit measures', 'vkesef' means 'and silver', 'manim' means 'minas', 'alpayim' means 'two thousand', 'umaatayim' means 'and two hundred'.
[NEH.7.71] And that which they gave from the remainder of the people: gold, spices, two ribbons, and silver, two thousand shekels, and priestly garments, sixty and seven. [§]
Va'aser natnu she'erit ha'am zahav darchemonim shtei ribo ve'kesef manim alpayim ve'kathnot kohanim shishim ve'shiva.
'Va'aser' means 'and that which', 'natnu' means 'they gave', 'she'erit' means 'the remainder', 'ha'am' means 'of the people', 'zahav' means 'gold', 'darchemonim' means 'spices', 'shtei' means 'two', 'ribo' (rib) is understood as 'ribbons' in this context, 've'kesef' means 'and silver', 'manim' means 'shekels' or a monetary weight, 'alpayim' means 'two thousand', 've'kathnot' means 'and priestly garments', 'kohanim' means 'of priests', 'shishim' means 'sixty', and 've'shiva' means 'and seven'.
[NEH.7.72] And the priests, the Levites, the singers, the porters, and from the people, the Nethinim, and all Israel in their cities, the seventh month began, and the children of Israel were in their cities. [§]
Vayeshevu hakohanim vehalviyim vehashoa'rim vehameshor'rim u-min haam vehanetinin vechol Yisrael beareihem vayiga hachodesh hashvi'i uveinei Yisrael beareihem.
'Vayeshevu' means 'and they sat' or 'stood', referring to gathering; 'hakohanim' means 'the priests'; 'vehalviyim' means 'and the Levites'; 'vehashoa'rim' means 'and the singers'; 'vehameshor'rim' means 'and the porters' or 'gatekeepers'; 'u-min haam' means 'and from the people'; 'vehanetinin' means 'and the Nethinim' (those given to service); 'vechol Yisrael' means 'and all Israel'; 'beareihem' means 'in their cities'; 'vayiga' means 'it fell' or 'it began/arrived'; 'hachodesh' means 'the month'; 'hashvi'i' means 'the seventh'; 'uveinei Yisrael' means 'and the children of Israel'; 'beareihem' again 'in their cities'.
NEH.8
[NEH.8.1] And they gathered all the people like one man to the street that was before the gate of the waters, and they said to Ezra the scribe, to bring the book of the law of Moses that Yahveh commanded Israel. [§]
vayyeasfu kol-haam keish echad el-harechov asher lifnei sha'ar-hammayim vayomeru leezra hasopher le'havi et-sefer torat moshe asher-tzivah Yahveh et-yisrael.
'vayyeasfu' means 'and they gathered', 'kol-haam' means 'all the people', 'keish' means 'like a man', 'echad' means 'one', 'el-harechov' means 'to the street', 'asher' means 'that/which', 'lifnei' means 'before', 'sha'ar-hammayim' means 'the gate of the waters', 'vayomeru' means 'and they said', 'leezra' means 'to Ezra', 'hasopher' means 'the scribe', 'le'havi' means 'to bring', 'et-sefer' means 'the book', 'torat' means 'law of', 'moshe' means 'Moses', 'asher-tzivah' means 'that commanded', 'Yahveh' is the literal translation of YHVH, and 'et-yisrael' means 'Israel'.
[NEH.8.2] And Ezra the priest brought the Torah before the assembly, from a man to a woman, and all who understand to hear on one day of the seventh month. [§]
Vayyavi Ezra hakohen et-hatorah lifnei hakahal me'ish ve'ad-ishah ve'chol mevin lishmo'a beyom echad lachodesh hashvi'i.
'Vayyavi' means 'and he brought', 'Ezra' is the personal name Ezra, 'hakohen' means 'the priest', 'et-hatorah' means 'the Torah (the law)', 'lifnei' means 'before', 'hakahal' means 'the assembly', 'me'ish' means 'from a man', 've'ad-ishah' means 'and up to a woman', 've'chol' means 'and all', 'mevin' means 'understanding', 'lishmo'a' means 'to hear', 'beyom' means 'on the day', 'echad' means 'one', 'lachodesh' means 'of the month', 'hashvi'i' means 'the seventh'.
[NEH.8.3] And he called before the broad area that is before the gate of the waters, from the light to the middle of the day, opposite the men and the women and those who understand, and the ears of all the people to the book of the Torah. [§]
vayikra-bo lifnei harechov asher lifnei sha'ar-hammayim min-haor ad-mahatsit hayom neged ha'anashim ve'hanashim vehambinim veoznei kolhaam el-sefer hatorah.
'vayikra-bo' means 'and he called (him)', 'lifnei' means 'before' or 'in front of', 'harechov' means 'the broad (place/area)', 'asher' means 'that which', 'lifnei' again means 'before', 'sha'ar-hammayim' means 'gate of the waters', 'min-haor' means 'from the light', 'ad-mahatsit' means 'to the middle (midday)', 'hayom' means 'the day', 'neged' means 'opposite' or 'facing', 'ha'anashim' means 'the men', 've'hanashim' means 'and the women', 'vehambinim' means 'and those who understand', 'veoznei' means 'and the ears of', 'kolhaam' means 'all the people', 'el-sefer' means 'to the book', 'hatorah' means 'the Torah'.
[NEH.8.4] And Ezra the scribe stood by the tower of wood that they made for the matter, and he stood beside him Mattithyah, Shema, Anayah, Uriyah, Hilkiyah, and Ma'aseyah on his right, and on his left Pedaya, Mishaal, Malkiyah, Chashum, Chashbaddanah, Zekharyah, Meshullam. [§]
Vayya'amod Ezra ha-sofer al-Migdal-ets asher asu la-davar vayya'amod etslo Mattithyah veShema veAnayah veUriyah veHilkiyah veMa'aseyah al-yeminno u-mis'ma'lo P'dayah u-Mishaal veMalkiyah veChashum veChashbaddanah Zekharyah Meshullam.
'Vayya'amod' means 'and he stood', 'Ezra' is a personal name, 'ha-sofer' means 'the scribe', 'al-Migdal-ets' means 'by the tower of wood', 'asher' means 'that/which', 'asu' means 'they made', 'la-davar' means 'for the matter', the second 'vayya'amod' repeats 'and he stood', 'etslo' means 'beside him', each of the following words (Mattithyah, Shema, Anayah, Uriyah, Hilkiyah, Ma'aseyah) are proper names of individuals standing with him, 'al-yeminno' means 'on his right', 'u-mis'ma'lo' means 'and on his left', and the names after that (P'dayah, Mishaal, Malkiyah, Chashum, Chashbaddanah, Zekharyah, Meshullam) are the individuals on his left.
[NEH.8.5] And Ezra opened the book before all the people, for all the people was there; and when he opened it, all the people stood. [§]
Vayiftach Ezra hassefer le'einei kol-ha'am ki-me'al kol-ha'am hayah u'kefitacho amdu kol-ha'am.
'Vayiftach' means 'and he opened', 'Ezra' is a proper name, 'hassefer' means 'the book', 'le'einei' means 'before the eyes of', 'kol' means 'all', 'haam' means 'the people', 'ki' means 'for' or 'because', 'meal' means 'from above' or 'over', 'hayah' means 'was', 'ukefitacho' means 'and when he opened it', 'amdu' means 'they stood', and the final 'kol haam' repeats 'all the people'.
[NEH.8.6] And Ezra blessed Yahveh the great Gods and all the people answered Amen Amen with the raising of their hands and they bowed and worshiped Yahveh with faces to the earth. [§]
Vayivarekh Ezra et-Yahveh haElohim haGadol vay'anu kolhaam Amen Amen Bemo'al yedeihem Vayikdu Vayishtachvu laYahveh Aphaim artsa.
'Vayivarekh' means 'and blessed', 'Ezra' is the name Ezra, 'et-Yahveh' means 'Yahveh' (the personal name of God), 'haElohim' means 'the Gods' (a title for the one God), 'haGadol' means 'the great', 'vay'anu' means 'and they answered', 'kolhaam' means 'all the people', 'Amen' is an affirmation, the second 'Amen' repeats it, 'Bemo'al yedeihem' means 'with the raising of their hands', 'Vayikdu' means 'and they bowed', 'Vayishtachvu' means 'and they worshiped', 'laYahveh' means 'to Yahveh', 'Aphaim' means 'with faces', and 'arsa' means 'to the earth' (ground).
[NEH.8.7] And Yeshua and my son and Sherevyah right Jacob my Sabbath my thanks my deeds Kelita Azariah Jozabad grace I Pelayah and the Levites understand the people to the law and the people upon their standing. [§]
veyeshua uvan'i vesherevyah yam'in akkub shabbatai hodayah ma'aseyah kelita azar'yah yozabad chan an pelayah velalviyim mevinim et ha'am lat torah vehah'am al amdam.
've' means 'and', 'yeshua' is a personal name meaning 'salvation', 'uvan'i' means 'and my son', 'vesherevyah' is a personal name, 'yam'in' means 'right (hand)', 'akkub' is a personal name meaning 'Jacob', 'shabbatai' means 'my Sabbath', 'hodayah' means 'my thanks', 'ma'aseyah' means 'my deeds', 'kelita' is a personal name, 'azar'yah' means 'Azariah', 'yozabad' is a personal name, 'chan' means 'grace' or 'favor', 'an' is a particle meaning 'I', 'pelayah' is a personal name, 'velalviyim' means 'and the Levites', 'mevinim' means 'understand', 'et' is a direct object marker, 'ha'am' means 'the people', 'lat' means 'to the', 'torah' means 'law/teaching', 'vehah'am' means 'and the people', 'al' means 'upon', 'amdam' means 'their standing'.
[NEH.8.8] And they called in the book of the law of the Gods, expanded, and a fast of wisdom, and they understood in the reading. [§]
Vayikreu ba-sefer be-torat haElohim meforash ve-som sechel vayavinu ba-mikra.
'Vayikreu' means 'and they called'; 'ba-sefer' means 'in the book'; 'be-torat' means 'in the law (Torah)'; 'haElohim' means 'the Gods' (literal translation of Elohim); 'meforash' means 'expanded' or 'clearly explained'; 've-som' means 'and a fast'; 'sechel' means 'wisdom'; 'vayavinu' means 'and they understood'; 'ba-mikra' means 'in the reading' (the scripture).
[NEH.8.9] And Nechemiyah said, He is the inheritance, and Ezra the priest the scribe, and the Levites who understand the people, for all the people today it is holy to Yahveh your God; do not mourn and do not weep, because all the people weep when they hear the words of the law. [§]
Vayomer Nechemiyah Hu HaTirshatah VeEzra HaKohen HaSopher VeHaLeviim HaMebinim Et Ha'am Lechol Ha'am Hayom Kadosh Hu LaYahveh Eloheichem Al Titavlu VeAl Tivku Ki Bokhim Kol Ha'am Keshamu Et Dibre HaTorah.
'Vayomer' means 'And said', 'Nechemiyah' is a personal name, 'Hu' means 'he', 'HaTirshatah' means 'the inheritance', 'VeEzra' means 'and Ezra', 'HaKohen' means 'the priest', 'HaSopher' means 'the scribe', 'VeHaLeviim' means 'and the Levites', 'HaMebinim' means 'the ones who understand', 'Et Ha'am' means 'the people', 'Lechol Ha'am' means 'for all the people', 'Hayom' means 'today', 'Kadosh Hu' means 'it is holy', 'LaYahveh' means 'to Yahveh', 'Eloheichem' means 'your God' (Elohim = the Gods, here singular with possessive), 'Al Titavlu' means 'do not mourn', 'VeAl Tivku' means 'and do not weep', 'Ki' means 'because', 'Bokhim' means 'they mourn/weep', 'Kol Ha'am' means 'all the people', 'Keshamu' means 'when they heard', 'Et Dibre HaTorah' means 'the words of the law'.
[NEH.8.10] And he said to them, 'Go, eat rich foods and drink sweet drinks, and send gifts to those who have no proper provision, for the day is holy to our Lord; and do not be discouraged, for the delight of Yahveh is your support.' [§]
Vayomer lahem lekhu ichlu mashmenim ushtu mamtekim veshilchu manot le'ein nachon lo ki-kadosh hayom la'adoneinu ve'al-te'atzvu ki-chedvat YHWH hiya ma'utzchem.
'Vayomer' means 'and he said', 'lahem' means 'to them', 'lekhu' means 'go', 'ichlu' means 'eat', 'mashmenim' means 'fat foods' or 'rich foods', 'ushtu' means 'and drink', 'mamtekim' means 'sweet drinks', 'veshilchu' means 'and send', 'manot' means 'gifts', 'le'ein' means 'to those without', 'nachon' means 'proper' or 'appropriate', 'lo' means 'him/it', 'ki' means 'for', 'kadosh' means 'holy', 'hayom' means 'the day', 'la'adoneinu' means 'to our Lord' (Adonai = my Lord), 've'al-te'atzvu' means 'and do not be discouraged', 'ki' again means 'for', 'chedvat' means 'delight' or 'pleasure', 'YHWH' is rendered as 'Yahveh', and 'hiya ma'utzchem' means 'is your support' (ma'utz = support, chem = your). The idiom 'le'ein nachon lo' is understood as 'to those who have no proper provision'.
[NEH.8.11] And the Levites announce to all the people, saying, 'Offer, for today is holy; do not be distressed.' [§]
vehaleviyyim machshim lechol-haam le'emor hasu ki hayom kadosh ve'al-teatzevu.
'vehaleviyyim' means 'and the Levites', 'machshim' means 'announce' or 'declare', 'lechol' means 'to all', 'haam' means 'the people', 'le'emor' means 'saying', 'hasu' is the imperative 'offer' or 'sacrifice', 'ki' means 'for' or 'because', 'hayom' means 'the day', 'kadosh' means 'holy', 've'al' means 'and not', 'teatzevu' means 'you shall be distressed' (negative imperative).
[NEH.8.12] And all the people went to eat and to drink and to send gifts and to make a great celebration because they understood the words which were told to them. [§]
Va yelchu kol haam leechol ve-lishtot uleshalach manot velaasot simcha gedolah ki hevinu ba dvarim asher hodia lahem.
'Va yelchu' means 'and they went', 'kol haam' means 'all the people', 'leechol' means 'to eat', 've-lishtot' means 'and to drink', 'uleshalach' means 'and to send', 'manot' means 'gifts/offering', 've-laasot' means 'and to make', 'simcha gedolah' means 'great rejoicing/celebration', 'ki' means 'because', 'hevinu' means 'we understood' (here plural 'they understood'), 'ba dvarim' means 'the words', 'asher' means 'that/which', 'hodia' means 'were told', 'lahem' means 'to them'.
[NEH.8.13] And on the second day the heads of the fathers were gathered for all the people, the priests and the Levites, to Ezra the scribe, to learn the words of the law. [§]
Uva-yom ha-sheni ne'esfu rashei ha-avot lekhol ha-am hakohanim vehalviyim el Ezra ha-sofer ulehaskil el divrei ha-torah.
'Uva-yom' means 'and on the day', 'ha-sheni' means 'the second', 'ne'esfu' means 'were gathered', 'rashei' means 'heads of', 'ha-avot' means 'the fathers/ancestors', 'lekhol' means 'for all', 'ha-am' means 'the people', 'hakohanim' means 'the priests', 'vehalviyim' means 'and the Levites', 'el' means 'to', 'Ezra' is a personal name, 'ha-sofer' means 'the scribe', 'ulehaskil' means 'to understand/learn', 'el' again means 'to', 'divrei' means 'the words of', 'ha-torah' means 'the law'.
[NEH.8.14] And they shall find written in the Torah that which Yahveh commanded by the hand of Moses, that the children of Israel shall dwell in booths at the feast in the seventh month. [§]
vayyimtzau katav battorah asher tzivah Yahveh beyadmoshe asher yeshvu bneiysrael bassukot bechag bachodesh hashvii.
'vayyimtzau' means 'they found', 'katav' means 'written', 'battorah' means 'in the Torah', 'asher' means 'that which', 'tzivah' means 'commanded', 'Yahveh' is the literal translation of YHWH, 'beyadmoshe' means 'by the hand of Moses', the second 'asher' again means 'that which', 'yeshvu' means 'they shall dwell', 'bneiysrael' means 'the children of Israel', 'bassukot' means 'in booths', 'bechag' means 'at the feast', 'bachodesh' means 'in the month', and 'hashvii' means 'the seventh'.
[NEH.8.15] And those who shall make [it] heard and shall bring a voice in all their cities and in Jerusalem, saying: Go out the mountain and bring olives and olive trees and myrtle and palms and date‑palm trees to make booths as written. [§]
vasher yashmiyu iyoaviru qol bekhol-areihem uviyrushalam leemor tzeu hahaar vehaviyu alei-zayit vealei-etz-shemen vealei-hadas vealei-temarim vealei-etz-avot la'asot sukkot kakatuv
'vasher' means 'and those who'; 'yashmiyu' means 'shall make heard'; 'iyoaviru' means 'and shall bring forth'; 'qol' means 'a voice'; 'bekhol-areihem' means 'in all their cities'; 'uviyrushalam' means 'and in Jerusalem'; 'leemor' means 'to say'; 'tzeu' means 'go out'; 'hahaar' means 'the mountain'; 'vehaviyu' means 'and bring'; 'alei-zayit' means 'olives'; 'vealei-etz-shemen' means 'and olive trees'; 'vealei-hadas' means 'and myrtle'; 'vealei-temarim' means 'and palms'; 'vealei-etz-avot' means 'and date‑palm trees'; 'la'asot' means 'to make'; 'sukkot' means 'booths'; 'kakatuv' means 'as written'.
[NEH.8.16] And the people went out and brought and made for them booths, each on its roof, and in their courtyards, and in the courtyards of the house of the Gods, and in the street of the gate of the water, and in the street of the gate of Ephraim. [§]
Vayetzeu ha'am vayaviu vayasu lahem sukkot ish al-gaggo uvechatzeroteihem uvechatrot beit haElohim uvirchov sha'ar ha-mayim uvirchov sha'ar Efrayim.
'Vayetzeu' means 'they went out', 'ha'am' means 'the people', 'vayaviu' means 'they brought', 'vayasu' means 'they made', 'lahem' means 'for them', 'sukkot' means 'booths' (plural of sukkah), 'ish' means 'each', 'al-gaggo' means 'on its roof', 'uvechatzeroteihem' means 'in their courtyards', 'uvechatrot' means 'in the courtyards of', 'beit haElohim' means 'the house of the Gods' (Elohim translated as 'the Gods'), 'uvirchov' means 'in the street of', 'sha'ar' means 'gate', 'ha-mayim' means 'the water', 'uvirchov' again 'in the street of', 'sha'ar' again 'gate', 'Efrayim' means 'Ephraim'.
[NEH.8.17] And they made all the assembly of the returning from the captivity booths, and they dwelt in the booths, because they did not make (anything) in the days of Joshua son of Nun; so the children of Israel until that day had great joy very much. [§]
Vayya'asu kol-hakahal hashavim min-hashvi sukkot vayeshvu basukkot ki lo asu mimei Yeshu'a ben Nun ken b'nei Yisrael ad hayom hahu vatehi simchah gedolah meod.
'Vayya'asu' means 'they made', 'kol-hakahal' means 'all the assembly', 'hashavim' means 'the returning', 'min-hashvi' means 'from the captivity', 'sukkot' means 'booths', 'vayeshvu' means 'and they dwelt', 'basukkot' means 'in the booths', 'ki' means 'because', 'lo asu' means 'they did not make', 'mimei' means 'in the days of', 'Yeshu'a ben Nun' means 'Joshua son of Nun', 'ken' means 'so', 'b'nei Yisrael' means 'the children of Israel', 'ad' means 'until', 'hayom' means 'the day', 'hahu' means 'that', 'vatehi' means 'and it became', 'simchah' means 'joy', 'gedolah' means 'great', 'meod' means 'very much'.
[NEH.8.18] And he called in the book of the law of the Gods day by day from the first day until the last day, and they made a festival of seven days, and on the eighth day an assembly as the law. [§]
Vayikra b'sefer torat haElohim yom b'yom min hayom harishon ad hayom haacharon vayasu chag shivat yamim uvyom hashmini atzeret kamishpat.
'Vayikra' means 'and he called', 'b'sefer' means 'in the book', 'torat' means 'of the law', 'haElohim' (Elohim with the definite article) translates to 'the Gods', 'yom b'yom' means 'day by day', 'min hayom harishon' means 'from the first day', 'ad hayom haacharon' means 'until the last day', 'vayasu' means 'and they made', 'chag' means 'a feast/festival', 'shivat yamim' means 'seven days', 'uvyom hashmini' means 'on the eighth day', 'atzeret' means 'assembly/gathering', 'kamishpat' means 'as the judgment/law'. The name 'Elohim' is rendered as 'the Gods' according to the given translation rule.
NEH.9
[NEH.9.1] And on the twentieth day of this month the children of Israel assembled in fasting and in sackcloth, and the earth was upon them. [§]
Uve-yom esrim ve'arba'ah la-chodesh hazeh ne'esfu b'nei Yisrael b'tzom u'vsakim v'adamah aleihem.
'Uve-yom' means 'and on the day', 'esrim' means 'twenty', 've'arba'ah' means 'and four', 'la-chodesh' means 'of the month', 'hazeh' means 'this', 'ne'esfu' means 'they gathered/assembled', 'b'nei Yisrael' means 'the children of Israel', 'b'tzom' means 'in a fast', 'u'vsakim' means 'and in sackcloth', 'v'adamah' means 'and the earth/ground', 'aleihem' means 'upon them'.
[NEH.9.2] The offspring of Israel were separated from all the foreign peoples, and they stood, and they confessed their sins and the sins of their fathers. [§]
vayyibadelu zera yisrael mikol b'nei nechar vayamdu vayyitvadu al chatoteihem va'avonot avoteihem.
'vayyibadelu' means 'they were separated', 'zera' means 'seed' or 'offspring', 'yisrael' means 'Israel', 'mikol' means 'from all', 'b'nei' means 'the children of', 'nechar' means 'foreign' or 'strange', 'vayamdu' means 'they stood', 'vayyitvadu' means 'they confessed', 'al' means 'concerning' or 'for', 'chatoteihem' means 'their sins', 'va'avonot' means 'and the iniquities', 'avoteihem' means 'of their fathers'.
[NEH.9.3] And they rose up against them and called in the book of the law of Yahveh their Gods, the fourth of the day and the fourth of those who confess and those who bow to Yahveh their Gods. [§]
Vayakumu al-amdam vayikreu be-sefer torat Yahveh eloheihem revit hayom urev'it mitvadim umishtachavim leYahveh eloheihem.
'Vayakumu' means 'and they rose up', 'al' means 'against' or 'upon', 'amdam' means 'them' (literally 'their standing'), 'vayikreu' means 'and they called', 'be-sefer' means 'in the book', 'torat' means 'law of', 'Yahveh' is the literal translation of YHVH, 'eloheihem' means 'their Gods' (Elohim translated as 'the Gods' with a possessive suffix), 'revit' means 'the fourth', 'hayom' means 'the day', 'urev'it' means 'and the fourth', 'mitvadim' means 'those who confess', 'umishtachavim' means 'and those who bow', 'leYahveh' means 'to Yahveh', and the final 'eloheihem' again means 'their Gods'. The translation follows a literal rendering of each word, preserving the order and meaning as closely as possible.
[NEH.9.4] And he arose up to the hill of the Levites, Yeshua and my son Kadmiel, Shebanyah, Buni, Sherevyah, my son Kenani, and they shouted with a great voice to Yahveh, the Gods. [§]
Vayakam al ma'aleh haLviyim Yeshua uBani Kadmiel Shebanyah Buni Sherevyah Bani Kenani vayiz'aku beqol gadol el Yahveh Elohehem.
'Vayakam' means 'and he arose', 'al' means 'up', 'ma'aleh' means 'hill', 'haLviyim' means 'the Levites', 'Yeshua' is a proper name, 'uBani' means 'and my son', 'Kadmiel' is a proper name, 'Shebanyah' is a proper name, 'Buni' is a proper name, 'Sherevyah' is a proper name, 'Bani' again means 'my son', 'Kenani' is a proper name, 'vayiz'aku' means 'and they shouted', 'beqol' means 'with a voice', 'gadol' means 'great', 'el' means 'to', 'Yahveh' is the literal translation of YHVH, and 'Elohehem' is the literal translation of Elohim meaning 'the Gods'.
[NEH.9.5] And the Levites said, Yeshua and Kadmiel, Bani, Hashabnya, Sheravyah, Hodiya, Shebanya, Petachya, arise, bless Yahveh your Gods from forever to forever, and bless the name of your glory and exalt above all blessing and praise. [§]
Vayomru haLeviyim Yeshua veKadmiel Bani Hashabnya Sheravyah Hodiya Shebanya Petachya Kumu barchu et-Yahveh elohikhem min-haolam ad-haolam vi'varchu shem kevodekha umeromam al kol beracha utehila.
'Vayomru' means 'and they said', 'haLeviyim' means 'the Levites', 'Yeshua' is a personal name, 'veKadmiel' means 'and Kadmiel' (a personal name), 'Bani' is a personal name, 'Hashabnya' is a personal name, 'Sheravyah' is a personal name, 'Hodiya' is a personal name, 'Shebanya' is a personal name, 'Petachya' is a personal name, 'Kumu' means 'arise', 'barchu' means 'bless', 'et' is a direct‑object marker, 'Yahveh' is the literal translation of the Tetragrammaton YHVH, 'elohikhem' means 'your Gods' (the plural form of Elohim), 'min' means 'from', 'haolam' means 'the world/forever', 'ad' means 'to', 'vi'varchu' means 'and bless', 'shem' means 'name', 'kevodekha' means 'your glory', 'umeromam' means 'exalted', 'al' means 'above', 'kol' means 'all', 'beracha' means 'blessing', and 'tehila' means 'praise'.
[NEH.9.6] You alone are Yahveh; you made the heavens, the heavens of heavens, and all their hosts; the earth and everything on it, the seas and everything in them; and you give life to all of them, and the hosts of heaven bow down to you. [§]
Attah-hu Yahveh levadekha attah asita et-hashamayim shemei hashamayim vechol-tzvaom haaretz vechol-asher aleha hayammim vechol-asher bahem ve-attah mechaye et-kullam ve-tzva hashamayim lekha mishtachavim.
'Attah' means 'you'; '-hu' is the emphatic suffix meaning 'he is'; 'Yahveh' is the literal translation of YHVH; 'levadekha' means 'by yourself alone'; 'asita' means 'you have made'; 'et' is the direct object marker; 'hashamayim' means 'the heavens'; 'shemei' means 'the heavens of'; 'vechol' means 'and all'; 'tzvaom' means 'their hosts' (the armies of the heavens); 'haaretz' means 'the earth'; 'asher' means 'that which'; 'aleha' means 'upon it'; 'hayammim' means 'the seas'; 'bahem' means 'in them'; 'mechaye' means 'you give life to'; 'kullam' means 'all of them'; 'tzva' means 'hosts'; 'leshimha' means 'to you'; 'mishtachavim' means 'bow down' or 'worship'.
[NEH.9.7] You are Yahveh the Gods who chose Abraham and brought him out from Ur of the Chaldeans and you named his name Abraham. [§]
atah-hu Yahveh haElohim asher bacharta beAvram vehoitzehu meUr kassedim vesamta shemo Avraham.
'atah-hu' means 'you are', 'Yahveh' is the literal translation of YHVH, 'haElohim' means 'the Gods', 'asher' means 'who' or 'that', 'bacharta' means 'you chose', 'beAvram' means 'in Abraham', 'vehoitzehu' means 'and brought him out', 'meUr' means 'from Ur', 'kassedim' means 'of the Chaldeans', 'vesamta' means 'and you named', 'shemo' means 'his name', 'Avraham' is the personal name Abraham.
[NEH.9.8] And you will find his heart faithful before you, and you will make a covenant with him to give the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the Jebusite, and the Girgashite to his offspring, and you have fulfilled your word because you are righteous. [§]
umatzaata et levavo neeman lefanekha vekharot immo habrit laten et eretz haknaani hakitti haamori vehap'rizi vehayvusi vehigirgashi laten lezaro vatekhem et dvarikha ki tzaddik attah.
'umatzaata' means 'and you will find', 'et' is the direct object marker, 'levavo' means 'his heart', 'neeman' means 'faithful', 'lefanekha' means 'before you', 'vekh' means 'and', 'karot' means 'make a covenant', 'immo' means 'with him', 'habrit' means 'the covenant', 'laten' means 'to give', 'et' again marks the object, 'eretz' means 'the land', 'haknaani' means 'the Canaanite', 'hakitti' means 'the Hittite', 'haamori' means 'the Amorite', 'vehap' means 'and the', 'rizi' means 'the Perizzite', 'vehayvusi' means 'and the Jebusite', 'vehegirgashi' means 'and the Girgashite', 'laten' again 'to give', 'lezaro' means 'to his seed', 'vatekhem' means 'you have fulfilled', 'et' object marker, 'dvarikha' means 'your word', 'ki' means 'because', 'tzaddik' means 'righteous', 'attah' means 'you' (referring to God). The divine name YHVH is not explicitly present in this verse, so no special translation is needed here.
[NEH.9.9] She saw the poverty of our fathers in Egypt and you heard their outcry upon the sea of reeds. [§]
vattere et ani avoteinu bemitzrayim ve'et zaqaatam shamta al yam-suf.
'vattere' means 'and she saw', 'et' is the direct-object marker, 'ani' means 'poverty' or 'affliction', 'avoteinu' means 'our fathers', 'bemitzrayim' means 'in Egypt', 've'et' means 'and', 'zaqaatam' means 'their cry' or 'their outcry', 'shamta' means 'you heard', 'al' means 'upon' or 'over', 'yam-suf' literally means 'sea of reeds' (the Red Sea).
[NEH.9.10] You shall give signs and wonders in Pharaoh and in all his servants and in all the people of his land, because you knew that they increased upon them, and you made for yourself a name as this day. [§]
Vatiten otot uMoftim bePharoah uvekhall avadav uvekhall am artzo ki yada'ta ki hezidu aleihem vata'as lekha shem kehayom hazeh.
'Vatiten' means 'you shall give', 'otot' means 'signs', 'uMoftim' means 'and wonders', 'bePharoah' means 'in Pharaoh', 'uvekhall avadav' means 'and in all his servants', 'uvekhall am' means 'and in all the people', 'artzo' means 'of his land', 'ki' means 'because', 'yada'ta' means 'you knew', the second 'ki' again means 'that', 'hezidu' means 'they increased', 'aleihem' means 'upon them', 'vata'as' means 'you made', 'lekha' means 'for yourself', 'shem' means 'a name', 'kehayom' means 'as the day', 'hazeh' means 'this'.
[NEH.9.11] And you split the sea before them; they crossed through the sea on dry land, and you cast their pursuers into the nets like a stone in the fierce waters. [§]
vehayyam baqa'ta lifnehem vayya'avru betoch-hayam bayabasha ve-et-rodfehem hishlakhta bimetzolot kemo-even b'mayim azim.
'vehayyam' means 'and the sea', 'baqa'ta' means 'you split' or 'you opened', 'lifnehem' means 'before them', 'vayya'avru' means 'and they crossed', 'betoch-hayam' means 'through the sea', 'bayabasha' means 'on dry land', 've-et-rodfehem' means 'and (their) pursuers', 'hishlakhta' means 'you threw' or 'you cast', 'bimetzolot' means 'into the nets' or 'into traps', 'kemo-even' means 'like a stone', 'b'mayim' means 'in the waters', 'azim' means 'strong' or 'fierce'.
[NEH.9.12] And by a pillar of cloud you guide them by day, and by a pillar of fire by night to illuminate for them the way that they will walk in. [§]
u've'amud anan hinchitam yomam u've'amud esh layla le'ahir lahem et-haderach asher ye'lekhu bah.
'u've'amud' means 'and (by) a pillar', 'anan' means 'cloud', 'hinchitam' means 'you guide them', 'yomam' means 'by day', 'esh' means 'fire', 'layla' means 'by night', 'le'ahir' means 'to illuminate', 'lahem' means 'for them', 'et-haderach' means 'the way', 'asher' means 'that', 'ye'lekhu' means 'they will walk', 'bah' means 'in it'.
[NEH.9.13] And on Mount Sinai you will descend and speak with them from heaven, and you will give them upright judgments, true laws, statutes, and good commandments. [§]
ve'al har Sinai yaradta ve-dabber imahém mi-shamayim va-titen lahem mishpatim yesharim ve-torot emet chukim u-mitzvot tovim.
've'al' means 'and on', 'har Sinai' means 'Mount Sinai', 'yaradta' means 'you will descend', 've-dabber' means 'and speak', 'imahém' means 'with them', 'mi-shamayim' means 'from heaven', 'va-titen' means 'and you gave', 'lahem' means 'to them', 'mishpatim' means 'judgments', 'yesharim' means 'upright', 've-torot' means 'and laws/teachings', 'emet' means 'true', 'chukim' means 'statutes', 'u-mitzvot' means 'and commandments', 'tovim' means 'good'.
[NEH.9.14] And you taught your holy Sabbath to them, and you commanded them commandments, statutes, and Torah by the hand of Moses your servant. [§]
ve'et shabbat kadesheka hod'ata lam u'mitzvot ve'hukim ve'torah tzivita lam be'yad Moshe avdecha.
've'et' means 'and', 'shabbat' means 'Sabbath', 'kadesheka' means 'your holy', 'hod'ata' means 'you taught', 'lam' means 'to them', 'u'mitzvot' means 'and commandments', 've'hukim' means 'and statutes', 've'torah' means 'and Torah', 'tzivita' means 'you commanded', 'lam' means 'to them' again, 'be'yad' means 'by the hand', 'Moshe' means 'Moses', 'avdecha' means 'your servant'.
[NEH.9.15] And bread from heaven you gave to them for their hunger, and water from the rock you brought out to them for their thirst, and you said to them, Come to inherit the land that you lifted your hand to give to them. [§]
ve lechem mishamayim natata lahem liravom u mayim misela hotseta lahem litsmaam vatoamer lahem lavo lareshes et haaretz asher nasata et yadkha latet lahem.
've' means 'and', 'lechem' means 'bread', 'mishamayim' means 'from heaven', 'natata' means 'you gave', 'lahem' means 'to them', 'liravom' means 'for their hunger', 'u' means 'and', 'mayim' means 'water', 'misela' means 'from rock', 'hotseta' means 'you brought out', 'litsmaam' means 'for their thirst', 'vatoamer' means 'and you said', 'lavo' means 'come', 'lareshes' means 'to inherit', 'et haaretz' means 'the land', 'asher nasata' means 'that you lifted', 'et yadkha' means 'your hand', 'latet' means 'to give', 'lahem' means 'to them'.
[NEH.9.16] And they and our fathers increased, and they hardened their fury, and they did not listen to your commandments. [§]
vehem veavoteinu hezidu vayakshu et-arpham velo shamu el-mitsvoteikha.
'vehem' means 'and they'; 'veavoteinu' means 'and our fathers'; 'hezidu' means 'they increased' or 'they multiplied'; 'vayakshu' means 'they hardened' or 'they made hard'; 'et-arpham' refers to 'their arrogance/fury' (the exact nuance of 'arpham' is uncertain, but it conveys a hostile or stubborn attitude); 'velo' means 'and not'; 'shamu' means 'they heard' in the negative sense 'did not hear'; 'el-mitsvoteikha' means 'to your commandments'.
[NEH.9.17] And they refused to listen and did not remember your wonders which you performed with them, and they hardened their pride and gave a head to turn back to their servitude in Meriam. And you, God of forgiveness, gracious and merciful, long-suffering, and great in kindness, did not abandon them. [§]
Vayema'anu lishmo'a ve'lo zakru nifloteycha asher asita imahhem vayakshu et arfam vayittenu rosh lashuv le'avdutam beMiryam ve'ata Eloh selichot channun verachum erekh-apayim ve-rav-chesed ve'lo azavtam.
'Vayema'anu' means 'and they refused', 'lishmo'a' means 'to listen', 've'lo' means 'and not', 'zakru' means 'they remembered', 'nifloteycha' means 'your wonders', 'asher' means 'that/which', 'asita' means 'you did', 'imahhem' means 'with them', 'vayakshu' means 'and they hardened', 'et' is a particle, 'arfam' means 'their pride', 'vayittenu' means 'and they gave', 'rosh' means 'head', 'lashuv' means 'to return', 'le'avdutam' means 'to their servitude', 'beMiryam' means 'in Meriam', 've'ata' means 'and you', 'Eloh' means 'God' (literal translation of the name El), 'selichot' means 'forgiveness', 'channun' means 'gracious', 'verachum' means 'and merciful', 'erekh-apayim' means 'long-suffering' (literally 'long of nostrils/anger'), 've-rav-chesed' means 'and great kindness', 've'lo' means 'and not', 'azavtam' means 'you abandoned them'.
[NEH.9.18] Yet because they made for them a molten calf and said, 'This is your God, who brought you up from Egypt,' and they made great abominations. [§]
Af ki asu lahem egal masekha vayomeru zeh Elohecha asher he'elecha miMitzrayim vayasu ne'atzot gedolot.
'Af' means 'yet' or 'even though', 'ki' means 'because' or 'that', 'asu' means 'they made', 'lahem' means 'for them', 'egal' means 'calf', 'masekha' means 'cast' or 'molten' (metal), 'vayomeru' means 'and they said', 'zeh' means 'this', 'Elohecha' means 'your God' (literally 'the Gods' with a possessive suffix), 'asher' means 'who', 'he'elecha' means 'brought you up' or 'led you out', 'miMitzrayim' means 'from Egypt', 'vayasu' means 'and they made', 'ne'atzot' means 'abominations' or 'detestable things', 'gedolot' means 'great'.
[NEH.9.19] And you, in your many mercies, did not leave them in the wilderness; the pillar of the cloud did not cease from over them by day to guide them on the road, and the pillar of fire by night to give them light, and the way which they would go in. [§]
ve'atah be'rachamecha harabim lo azavtam ba'midbar et amud ha'anan lo sar me'aleihem be'yomam lehanchotam behaderekh ve'et amud ha'esh be'layla le'ahir lahem ve'et hade'rekh asher yelekhu bah
've'atah' means 'and you', 'be'rachamecha' means 'in your mercies', 'harabim' means 'the many', 'lo' means 'not', 'azavtam' means 'you left them', 'ba'midbar' means 'in the wilderness', 'et' is a direct object marker, 'amud' means 'pillar', 'ha'anan' means 'of the cloud', 'lo' means 'did not', 'sar' means 'cease', 'me'aleihem' means 'from over them', 'be'yomam' means 'by day', 'lehanchotam' means 'to guide them', 'behaderekh' means 'on the road', 've'et' means 'and', 'amud' means 'pillar', 'ha'esh' means 'of fire', 'be'layla' means 'by night', 'le'ahir' means 'to give light', 'lahem' means 'to them', 've'et' means 'and', 'hade'rekh' means 'the way', 'asher' means 'that', 'yelekhu' means 'they would go', 'bah' means 'in it'.
[NEH.9.20] And your good spirit you gave to make them wise, and your gift you did not withhold from their mouths, and water you gave them for their thirst. [§]
ve-ruachacha ha-tova natata le-hashkilam u-mankha lo-manata mi-pihhem u-mayim natata lahem li-tzmaam.
've-ruachacha' means 'and your spirit', with 'ruach' meaning 'spirit' and the suffix '-cha' indicating possession by the addressed one (God). 'ha-tova' means 'the good'. 'natata' means 'you gave'. 'le-hashkilam' means 'to make them wise' (hashkil = 'wisdom, understanding', '-am' = 'them'). 'u-mankha' means 'and your gift' (from the root manah, 'to give, grant'). 'lo-manata' means 'you did not withhold'. 'mi-pihhem' means 'from their mouths' (pih = 'mouth', '-hem' = 'their'). 'u-mayim' means 'and water'. The second 'natata' again means 'you gave'. 'lahem' means 'to them'. 'li-tzmaam' means 'for their thirst' (tzama = 'thirst', '-am' = 'their'). The verse addresses God directly, so 'you' refers to the divine being, but no specific divine name appears that needs translation according to the given list.
[NEH.9.21] And forty years you spent in the wilderness; they were not lacking their provisions, they did not fail, and their feet did not sink. [§]
ve'arba'im shana kilkaltam ba-midbar lo chaseru salmotehem lo balu ve-ragleihem lo batseku.
've'arba'im' means 'and forty', 'shana' means 'years', 'kilkaltam' means 'you have spent/completed (them)', 'ba-midbar' means 'in the wilderness', 'lo' means 'not', 'chaseru' means 'they lacked', 'salmotehem' means 'their provisions/wages', 'lo' again means 'not', 'balu' means 'they perished/failed' (here used as 'they did not fail'), 've-ragleihem' means 'and their feet', 'lo' means 'not', 'batseku' means 'they sank' (here used as 'they did not sink').
[NEH.9.22] And gave to them kingdoms and nations, and divided them by lot, and they inherited the land of Sihon, and the land of King Heshbon, and the land of Og, king of Bashan. [§]
vatiten lahem mamlakot va'amamim vatachlekhem lefeah vayirshu et eretz sihon ve'et eretz melekh cheshbon ve'et eretz og melekh habashan
'vatiten' means 'and gave', 'lahem' means 'to them', 'mamlakot' means 'kingdoms', 'va'amamim' means 'and peoples/nations', 'vatachlekhem' means 'and divided them', 'lefeah' means 'by lot', 'vayirshu' means 'and they inherited', 'et' is the direct‑object marker, 'eretz' means 'land', 'sihon' is the name of a kingdom, 've'et' means 'and the', 'melekh' means 'king', 'cheshbon' is a proper name, 'og' is a proper name, 'habashan' means 'of Bashan'.
[NEH.9.23] And you multiplied their children like the stars of the heavens, and you brought them to the earth which you told their fathers, to come to inherit. [§]
U'venehem hirbita kechokhvei ha-shamayim vatevi'em el ha-aretz asher amar-ta la'avoteihem lavo larashesh.
'U' means 'and', 'b'nehem' means 'their children', 'hirbita' means 'you multiplied', 'ke' means 'like', 'chokhvei' means 'stars of', 'ha-shamayim' means 'the heavens', 'vatevi'em' means 'and you brought them', 'el' means 'to', 'ha-aretz' means 'the earth', 'asher' means 'which', 'amar-ta' means 'you said', 'la'avoteihem' means 'to their fathers', 'lavo' means 'to come', 'larashesh' means 'to inherit'.
[NEH.9.24] And the sons came and possessed the land, and it yielded before them the inhabitants of the land, the Canaanites, and gave them into their hand, and the kings and the peoples of the land to do with them as they pleased. [§]
Vayyavo'u ha-banim vayirshu et ha-aretz vatakna lifneihem et yoshvei ha-aretz ha-kananeim vattitenem beyadam ve-et malcheihem ve-et ammei ha-aretz laasot bahem kirtzonoam.
'Vayyavo'u' means 'and they came', 'ha-banim' means 'the sons', 'vayirshu' means 'and they possessed/inherited', 'et ha-aretz' means 'the land', 'vatakna' means 'and it yielded/subdued', 'lifneihem' means 'before them', 'et yoshvei ha-aretz' means 'the inhabitants of the land', 'ha-kananeim' means 'the Canaanites', 'vattitenem' means 'and gave them', 'beyadam' means 'into their hand', 've-et malcheihem' means 'and the kings', 've-et ammei ha-aretz' means 'and the peoples of the land', 'laasot' means 'to do', 'bahem' means 'with them', 'kirtzonoam' means 'as they desired/according to their will'.
[NEH.9.25] They captured fortified cities and a fruitful land, and they inherited houses filled with all good, vineyards, olive trees, and abundant fruit trees; they ate and were satisfied, they praised and rejoiced in your great goodness. [§]
Vayilkedu arim be-tsurot va-adamah shemena vayirshu batim meleim kol-tov borot chatzuvim ke-ramim ve-zeitim ve-ets maachal larov vayochlu vayishevu vayashmimu vayit'adenu be-tuvkha ha-gadol.
'Vayilkedu' means 'they captured', 'arim' means 'cities', 'be-tsurot' means 'in fortified (places)', 'va-adamah' means 'and land', 'shemena' means 'that is rich', 'vayirshu' means 'and they inherited', 'batim' means 'houses', 'meleim' means 'full', 'kol-tov' means 'of all good', 'borot' means 'vineyards', 'chatzuvim' means 'olive trees', 'ke-ramim' means 'like vines', 've-zeitim' means 'and olives', 've-ets' means 'and tree', 'maachal' means 'of food', 'larov' means 'in abundance', 'vayochlu' means 'and they ate', 'vayishevu' means 'and they were satisfied', 'vayashmimu' means 'and they praised', 'vayit'adenu' means 'and they rejoiced', 'be-tuvkha' means 'in your goodness', 'ha-gadol' means 'the great'.
[NEH.9.26] And they rebelled, they rebelled against you; they cast your law behind guilt, and they killed your prophets who testified about them, to bring them back to you, and they committed great outrages. [§]
vayammeru vayimradu bakh vayashlikhu et-toratecha acharei gavam ve'et-nevi'echa haragu asher-heidu bam lahashivam eilekha vayasu neatzot gedolot.
'vayammeru' means 'and they rebelled', 'vayimradu' means 'and they rebelled' (a parallel verb), 'bakh' means 'against you', 'vayashlikhu' means 'and they cast/throw', 'et-toratecha' means 'your law', 'acharei' means 'after' or 'behind', 'gavam' means 'guilt' or 'guilty', 've'et-nevi'echa' means 'and your prophets', 'haragu' means 'they killed', 'asher-heidu' means 'who testified', 'bam' means 'about them', 'lahashivam' means 'to bring them back', 'eilekha' means 'to you', 'vayasu' means 'and they did', 'neatzot' means 'outrages' or 'great crimes', 'gedolot' means 'great' (plural).
[NEH.9.27] And He gave them into the hand of their enemies, and they bound them; and at the time of their distress they will cry to You, and You from heaven will hear, and the many mercies You will give to them are saviors, and they will be saved from the hand of their enemies. [§]
va-tittenem be-yad tzar-eihem ve-yatzeru lahem u-ve'et tzar-atam yitz'aku elekha ve-atah mi-shamayim tishma ve-karachamecha ha-rabbim titen lahem moshia-im ve-yoshimu mi-yad tzar-eihem.
'va-tittenem' means 'and He gave them', 'be-yad' means 'into the hand of', 'tzar-eihem' means 'their enemies', 've-yatzeru' means 'and they bound', 'lahem' means 'them', 'u-ve'et' means 'and at the time of', 'tzar-atam' means 'their distress', 'yitz'aku' means 'they will cry', 'elekha' means 'to You', 've-atah' means 'and You', 'mi-shamayim' means 'from heaven', 'tishma' means 'will hear', 've-karachamecha' means 'and Your mercies', 'ha-rabbim' means 'the many', 'titen' means 'You will give', 'lahem' means 'to them', 'moshia-im' means 'saviors', 've-yoshimu' means 'and they will save', 'mi-yad' means 'from the hand of', 'tzar-eihem' means 'their enemies'.
[NEH.9.28] And like a rest for them they will return to do evil before you, and you abandoned them by the hand of their enemies, and they fell upon them, and they returned and they cried out to you, and you from the heavens will hear and will save them according to your great mercies many times. [§]
U'k'noach lahem yashuvu la'asot ra lefanekha vata'azvem be'yad oyvehem vayirdhu bahem vayashuvu vayiz'akokha ve'atta mishamayim tishma ve'tatzileim k'rachamekha rabbot itim.
'U'k'noach' means 'and like a rest', 'lahem' means 'to them', 'yashuvu' means 'they will return', 'la'asot' means 'to do', 'ra' means 'evil', 'lefanekha' means 'before you', 'vata'azvem' means 'and you abandoned them', 'be'yad' means 'by the hand of', 'oyvehem' means 'their enemies', 'vayirdhu' means 'and they fell', 'bahem' means 'upon them', 'vayashuvu' means 'and they returned', 'vayiz'akokha' means 'and they cried out to you', 've'atta' means 'and you', 'mishamayim' means 'from the heavens', 'tishma' means 'you will hear', 've'tatzileim' means 'and you will save them', 'k'rachamekha' means 'according to your mercies', 'rabbot' means 'great/many', 'itim' means 'times'.
[NEH.9.29] And He set them in order to bring them back to your law, and they added to it and did not listen to your commandments; in your judgments they sinned in them, which a man will do and live among them; they gave a shoulder (or covering) and seized them, and they did not listen. [§]
vata'ad bahem lahashivam el toratekha vehemah hezidu velo shamu lemitzvoteikha uvmishpateikha chatu bam asher ya'aseh adam vechayah bahem vayittenu katef soreret ve'arpham hiksu velo shame'u.
'vata'ad' means 'and He/She set' (the conjunction vav plus the verb 'set, prescribe'); 'bahem' means 'in them'; 'lahashivam' means 'to return them' (the infinitive construct of 'return' plus object suffix); 'el' means 'to'; 'toratekha' means 'your Torah/law' (noun with second‑person masculine singular possessive suffix); 'vehemah' means 'and they'; 'hezidu' means 'they increased/add' (verb from root Z-D); 'velo' means 'and not'; 'shamu' means 'they heard' (negated by velo); 'lemitzvoteikha' means 'to your commandments' (noun with possessive suffix); 'uvmishpateikha' means 'and in your judgments'; 'chatu' means 'they sinned'; 'bam' means 'in them'; 'asher' means 'that which'; 'ya'aseh' means 'man will do' (verb future third‑person masculine singular); 'adam' means 'man'; 'vechayah' means 'and lived'; 'bahem' again 'among them'; 'vayittenu' means 'they gave' (verb with third‑person plural suffix); 'katef' means 'a shoulder' or 'a side'; 'soreret' likely a noun meaning 'a covering' or 'basket' (uncertain); 've'arpham' means 'and they seized' (verb root 'araf' 'to bind, seize'); 'hiksu' means 'they tightened, made firm'; 'velo' again 'and not'; 'shame'u' means 'they heard' (negated). The verse speaks of a divine purpose to bring people back to the law, but the people add to it, ignore commandments, sin in judgments, act like ordinary man, live among themselves, and despite attempts to restrain them, they do not listen.
[NEH.9.30] And you extended over them many years, and you placed them within your spirit by the hand of your prophets, and we did not listen, and you gave them into the hand of the peoples of the lands. [§]
vatimshoch aleihem shanim rabbot vata\'ad bam be-ruachcha be-yad-nevi\'echa ve-lo he\'ezinu vatitnem be-yad ammei ha'aratzo\'t.
'vatimshoch' means 'and you stretched/extended', 'aleihem' means 'over them', 'shanim' means 'years', 'rabbot' means 'many', 'vata\'ad' means 'and you placed/set', 'bam' means 'in them', 'be-ruachcha' means 'in your spirit', 'be-yad-nevi\'echa' means 'by the hand of your prophets', 've-lo' means 'and not', 'he\'ezinu' means 'we listened (negative)', 'vatitnem' means 'and you gave them', 'be-yad' means 'into the hand of', 'ammei' means 'the peoples of', 'ha'aratzo\'t' means 'the lands/nations'.
[NEH.9.31] And in your great mercies you did not make them completely, and you did not abandon them, because God merciful and compassionate you are. [§]
u'verachamecha harabbim lo-asitam kalah v'lo azavtam ki El-chanun ve-rachum attah.
'u'verachamecha' means 'and in your mercies', 'harabbim' means 'the great/many', 'lo-asitam' means 'you did not make them', 'kalah' means 'completely' or 'entirely', 'v'lo' means 'and not', 'azavtam' means 'you abandoned them', 'ki' means 'because', 'El' means 'God', 'chanun' means 'merciful', 've-rachum' means 'and compassionate', 'attah' means 'you' (referring to God). The divine name El is rendered literally as 'God' per the translator's guideline.
[NEH.9.32] Now our God, the God, the great, the mighty, and the awesome, keeper of the covenant and lovingkindness, may not diminish before you all the wealth which He has provided for our kings, our princes, our priests, our prophets, our fathers, and for all your people from the days of the kings of Assyria until this day. [§]
ve'atah elohenu ha'el ha'gadol ha'gibor ve'hanora shomer habrit ve'hachesed al-yim'at lefanekha et kol-hatelala asher-metzatenu limlacheinu lesharenu ulekohanenu ve'neviyenu ve'la'avoteinu vel'khol-amkha mi-ymei malkei Ashur ad hayom hazeh.
've'atah' means 'now', 'elohenu' means 'our God' (El translated as God), 'ha'el' means 'the God', 'ha'gadol' means 'the great', 'ha'gibor' means 'the mighty', 've'hanora' means 'and the awesome', 'shomer' means 'keeper', 'habrit' means 'the covenant', 've'hachesed' means 'and the lovingkindness', 'al-yim'at' means 'may not diminish', 'lefanekha' means 'before you', 'et' is a direct object marker, 'kol' means 'all', 'hatelala' means 'the wealth', 'asher' means 'that', 'metzatenu' means 'He has provided for us', 'limlacheinu' means 'to our kings', 'lesharenu' means 'to our princes', 'ulekohanenu' means 'to our priests', 've'neviyenu' means 'and to our prophets', 've'la'avoteinu' means 'and to our fathers', 'vel'khol-amkha' means 'and to all your people', 'mi-ymei' means 'from the days of', 'malkei' means 'the kings of', 'Ashur' means 'Assyria', 'ad' means 'until', 'hayom' means 'this day', 'hazeh' means 'this'.
[NEH.9.33] And you are righteous over all that comes upon us, for truth you have done and we have become wicked. [§]
ve'atta tzaddik al kol-haba alenu ki emet asita va'anachnu hirshanu.
've'atta' means 'and you', 'tzaddik' means 'righteous', 'al' means 'over' or 'upon', 'kol-haba' means 'all that comes', 'alenu' means 'upon us', 'ki' means 'for' or 'because', 'emet' means 'truth', 'asita' means 'you have done', 'va'anachnu' means 'and we', 'hirshanu' means 'we have become wicked' or 'we have acted wickedly'.
[NEH.9.34] And our kings, our princes, our priests, and our fathers did not perform your law, and they did not listen to your commandments, and they did not heed your testimonies which you testified among them. [§]
ve'et-melacheinu sareinu kohaneinu va'avoteinu lo asu toratecha ve'lo hiqshivu el-mitzvotecha u'le'edvotcha asher ha'idiotah bahem.
've'et' means 'and', 'melacheinu' means 'our kings', 'sareinu' means 'our princes', 'kohaneinu' means 'our priests', 'va'avoteinu' means 'and our fathers', 'lo' means 'did not', 'asu' means 'do' or 'perform', 'toratecha' means 'your law' (with 'torah' rendered literally as 'law'), 've'lo' means 'and did not', 'hiqshivu' means 'listen', 'el-mitzvotecha' means 'to your commandments', 'u'le''edvotcha' means 'and to your testimonies', 'asher' means 'that' or 'which', 'ha'idiotah' means 'you testified', 'bahem' means 'among them'.
[NEH.9.35] And they in their kingdom and in Yahveh's great goodness which Yahveh gave to them, and in the spacious land and the abundance which Yahveh gave before them, they were not Yahveh's servants and did not return from their evil superiors. [§]
vehem be-malkhutam uve-tuvkha ha-rav asher-natata lahem uve-eretz ha-rachavah ve-hashmenah asher-natata lifnehem lo avadukha velo-shavu mi-ma'alaleyhem ha-raim.
'vehem' means 'and they', 'be-malkhutam' means 'in their kingdom', 'uve-tuvkha' means 'and in your goodness' (here 'your' refers to Yahveh), 'ha-rav' means 'the great', 'asher-natata' means 'that you gave', 'lahem' means 'to them', 'uve-eretz' means 'and in the land', 'ha-rachavah' means 'the spacious', 've-hashmenah' means 'and the abundance', another 'asher-natata' means 'that you gave', 'lifnehem' means 'before them', 'lo' means 'not', 'avadukha' means 'your servants' (Yahveh's servants), 'velo-shavu' means 'and did not return', 'mi-ma'alaleyhem' means 'from their superiors', 'ha-raim' means 'the evil'. The pronoun 'you/your' is rendered as the divine name Yahveh, following the rule that YHVH is translated as 'Yahveh'.
[NEH.9.36] Behold, we today are servants, and the land which you gave to our ancestors to eat its fruit and its good; behold, we are servants over it. [§]
Hineh anachnu hayom avadim vehaaretz asher-natata laavoteinu le'ekhol et-piryah ve'et-tovah. Hineh anachnu avadim aleha.
'Hineh' means 'behold' or 'look', 'anachnu' means 'we', 'hayom' means 'today', 'avadim' means 'servants' or 'slaves', 'vehaaretz' means 'and the land', 'asher' means 'that' or 'which', 'natata' means 'you have given', 'laavoteinu' means 'to our ancestors', 'le'ekhol' means 'to eat', 'et-piryah' means 'its fruit', 've'et-tovah' means 'and its good', the second 'Hineh' repeats 'behold', 'anachnu' again 'we', 'avadim' again 'servants', 'aleha' means 'upon it' or 'over it'.
[NEH.9.37] And its fruit is abundant for the kings you have placed upon us because of our sins, and over our idols the rulers, and in our beasts according to their will, and in great distress we are. [§]
Utevu'ah marbeh lamelachim asher-natatah aleinu bechatoteinu ve'al geviotenu moshlim uvibhemetenu kirtzonam uve-tsarah gedolah anachnu.
'Utevu'ah' means 'and its fruit/harvest', 'marbeh' means 'abundant', 'lamelachim' means 'for the kings', 'asher-natatah' means 'that you gave/placed', 'aleinu' means 'upon us', 'bechatoteinu' means 'in our sins', 've'al' means 'and over', 'geviotenu' means 'our idols', 'moshlim' means 'rulers', 'uvibhemetenu' means 'and in our beasts', 'kirtzonam' means 'according to their desire/will', 'uve-tsarah' means 'and in distress', 'gedolah' means 'great', 'anachnu' means 'we'.
NEH.10
[NEH.10.1] And in all this we make a covenant, we write, and on the seal our princes of Levi, our priests. [§]
Uvechol zot anachnu kortim emunah ve kotevim ve al ha hatum sareinu levienu kohaneinu.
'Uvechol' means 'and in all', 'zot' means 'this', 'anachnu' means 'we', 'kortim' means 'make a covenant', 'emunah' means 'faithfulness' or 'covenant', 've' means 'and', 'kotevim' means 'write', 've' again means 'and', 'al' means 'on', 'ha' means 'the', 'hatum' means 'seal', 'sareinu' means 'our princes', 'levienu' means 'of Levi', 'kohaneinu' means 'our priests'.
[NEH.10.2] And over the sealed ones, Nehemyah the Tirshata, son of wisdom, and Tzidkiyah. [§]
ve'al hachatummim nechemyah ha-tirshata ben-chaklya ve-tzidkiyah.
've'al' means 'and on' or 'and over'; 'hachatummim' is the plural form of a noun meaning 'the sealed' or 'the sealed ones'; 'nechemyah' is a personal name composed of the root nechem (comfort) plus the divine suffix '-yah', which translates to 'Yahveh', so it means 'Yahveh comforts'; 'ha-tirshata' is a title or descriptor whose exact meaning is uncertain but is rendered here as a proper title 'the Tirshata'; 'ben-chaklya' means 'son of wisdom' (ben = son, chaklya from the root chachal meaning wisdom); 've-tzidkiyah' means 'and Tzidkiyah', another personal name where '-yah' again refers to 'Yahveh', giving the meaning 'Yahveh is righteousness'.
[NEH.10.3] Sarah Azariah Jeremiah. [§]
Sreya Azarya Yirmeyah.
'Sreya' is a transliteration of a Hebrew personal name that likely derives from a root meaning 'princess' or 'lady'. 'Azarya' is a transliteration of the name Azariah, which means 'Yah has helped' (Yah being a reference to God). 'Yirmeyah' is a transliteration of Jeremiah, meaning 'Yah will exalt' or 'Yah will raise up'.
[NEH.10.4] Pashur Amariah Malkiyah. [§]
Pashur Amariah Malkiyah.
'Pashur' is a personal name, likely meaning 'to spread' or 'to release'. 'Amariah' is a personal name meaning 'Yahweh has promised' or 'promised by Yah'. 'Malkiyah' is a personal name meaning 'my king' or 'Yahweh is king'.
[NEH.10.5] Mule Shebanyah the king. [§]
Chattoosh Shebanyah Malluch.
'Chattoosh' means 'mule' (a burden animal), 'Shebanyah' is a proper name (likely a personal or tribal name), and 'Malluch' means 'king' (the title for a ruler).
[NEH.10.6] Ban rebellions, O servant of Yahveh. [§]
charim meremot obadiyah.
'charim' means 'ban' or 'prohibited', used here as a command to forbid. 'meremot' means 'rebellions' or 'rebellious acts'. 'obadiyah' is a personal name meaning 'servant of Yahveh', with 'obad' = 'servant' and 'Yahveh' being the divine name YHVH rendered as Yahveh.
[NEH.10.7] Daniel Ginnethon, blessed. [§]
Daniyel Ginnethon Baruch.
'Daniyel' is the Hebrew personal name Daniel. 'Ginnethon' is a proper name that likely refers to a location or family name; its root is related to the word for 'garden' but here it functions as a name. 'Baruch' is a Hebrew adjective meaning 'blessed' and is used here as a descriptive title.
[NEH.10.8] Meshullam, my father is Yahveh, from the south. [§]
Meshullam Aviyah Miyam.
'Meshullam' means 'paid' or 'complete' and is used here as a personal name. 'Aviyah' is formed from 'avi' meaning 'my father' and 'Yah', the short form of the divine name YHWH, which we translate as 'Yahveh'; therefore 'Aviyah' literally means 'my father is Yahveh'. 'Miyam' combines the preposition 'mi' meaning 'from' and 'yam' meaning 'the south', so it means 'from the south'.
[NEH.10.9] Maazya, Bilgay, Shemayah – these are the priests. [§]
Maazya Bilgay Shemayah Eleh Hakkohanim
'Maazya' is a personal name, transliterated from מַעַזְיָה. 'Bilgay' is another name, from בִלְגַּי. 'Shemayah' is a third name, from שְמַעְיָה. 'Eleh' means 'these', from אֵלֶּה. 'Hakkohanim' means 'the priests', from הַכֹּהֲנִים. The final ס is a scribal marker and does not affect translation.
[NEH.10.10] and the Levites and Yeshua son of Azanya son of Binu of the sons of Chenadad Kadmiel. [§]
vehalviyim veyeshua ben Azanya binu mi-benei Chenadad Kadmiel.
'vehalviyim' means 'and the Levites', 'veyeshua' means 'and Yeshua' (a personal name meaning salvation), 'ben' means 'son', 'Azanya' is a proper name, 'binu' is a proper name meaning 'son of Binu', 'mi-benei' means 'of the sons (of)', 'Chenadad' is a proper name, and 'Kadmiel' is a proper name.
[NEH.10.11] And their brothers Shebanyah, Hodiyah, Kelitah, Pelayah, Chanun. [§]
vaacheihem Shebanyah Hodiyah Kelitah Pelayah Chanun.
'vaacheihem' means 'and their brothers', 'Shebanyah' is a proper name, 'Hodiyah' is a proper name, 'Kelitah' is a proper name, 'Pelayah' is a proper name, 'Chanun' is a proper name meaning 'gracious' (used as a personal name).
[NEH.10.12] Micha the broad Hashavya. [§]
Micha rehob hashavya.
'Micha' is a personal name meaning 'Who is like God?'; 'rehob' means 'broad' or 'spacious'; 'hashavya' is a proper name, likely a place name, kept as is.
[NEH.10.13] Remember Shereviyah Shebanyah. [§]
Zakkur Shereviyah Shebanyah.
'Zakkur' is the imperative form of the Hebrew verb zakhor, meaning 'remember' or 'be mindful'. 'Shereviyah' appears to be a proper name; it is derived from the root sh-r-v which can convey the idea of 'servant' or 'one who ministers', so the name can be understood as 'the servant one' or simply a personal name without a specific lexical meaning. 'Shebanyah' is also a proper name, likely a theophoric name containing the divine element '-yah' (a short form of the divine name YHWH), and the root s-b-n may relate to 'to bring' or 'to carry', giving a sense of 'Yahweh brings' or 'gift of Yahweh'.
[NEH.10.14] Hodiyah, my son, our children. [§]
Hodiyah bani beninu. S
'Hodiyah' is a personal name meaning 'thanksgiving' or 'praise', 'bani' means 'my son', 'beninu' means 'our children', 'S' is the Hebrew letter Samekh used as a section marker.
[NEH.10.15] Heads of the people, Pharaoh Pachat Moab Elam Zattu my son. [§]
Rashei haam Parosh Pachat Moab Eylam Zattu Bani.
'Rashei' means 'heads of', 'haam' means 'the people', 'Parosh' means 'Pharaoh', 'Pachat' is a proper name (likely a person or place), 'Moab' means 'Moab' (the nation), 'Eylam' means 'Elam' (the ancient region), 'Zattu' is a proper name, 'Bani' means 'my son'.
[NEH.10.16] My son Azgad is in my house. [§]
Buni Azgad Bevay.
'Buni' means 'my son', derived from the word 'ben' (son) with a first‑person singular possessive suffix. 'Azgad' is a proper name that conveys the idea of strength. 'Bevay' combines the preposition 'be' (in) with 'vay', a form of 'bay' (my house), so it means 'in my house'.
[NEH.10.17] my Lord Yahveh in my sorrow forever. [§]
Adoniyah bigvai adin.
'Adoniyah' = 'Adoni' (my lord) + 'Ya' (short for Yahveh), so means 'my Lord Yahveh'; 'bigvai' = 'bi' (in) + 'gva' (sorrow) + 'y' (my), so 'in my sorrow'; 'adin' = forever, eternal.
[NEH.10.18] After Hezekiah, (the) Helper. [§]
Oter Hezkiyah Azur.
'Oter' means 'after' or 'later', 'Hezkiyah' is the personal name Hezekiah (originally meaning 'the Lord strengthens'), 'Azur' means 'help' or 'helper' and can be understood as a descriptive title.
[NEH.10.19] Hodiya is shut among the troops. [§]
Hodiya hashum betzai.
'Hodiya' is a personal name meaning 'my thanks is to God' or 'thanksgiving of God'. 'hashum' means 'shut', 'blocked', or 'closed'. 'betzai' is a construct form of 'betz', meaning 'in the army' or 'among the troops'. The verse therefore states that the person named Hodiya is shut or confined among the troops.
[NEH.10.20] Sharp are the afflictions, they are new. [§]
charif anatot nevai.
'charif' means 'sharp' or 'severe', 'anatot' means 'afflictions' or 'troubles', 'nevai' is a poetic form meaning 'new' or 'fresh'. The phrase is a poetic description of harsh, newly arising troubles.
[NEH.10.21] Crushed, paid pig. [§]
Magpiyash meshullam hezir.
'Magpiyash' is the vocalized form of the Hebrew word מַגְפִּיעָשׁ, derived from a root meaning 'to crush' or 'to press' and here functions as an adjective meaning 'crushed' or 'pressed'. 'Meshullam' is the vocalized form of מְשׁוּלָּם, from the root ש-ל-מ meaning 'to pay' or 'to recompense', used as a participle meaning 'paid' or 'recompensed'. 'Hezir' is חֵזִיר, the common Hebrew word for 'pig'.
[NEH.10.22] He makes the righteous God known. [§]
Meshizavel tzadok yaddoa.
'Meshizavel' is formed from the verb root sh-z-b with the hiphil prefix 'me-' meaning 'causes' and ends with the divine name 'El' which literally means 'God'. Thus the whole word conveys 'he causes God' or 'he makes God'. 'Tzadok' is the Hebrew adjective meaning 'righteous' (the same word as the name Zedek or Zadok). 'Yaddoa' comes from the root y-d-ʿ meaning 'to know', in the imperfect third‑person singular it means 'he will know' or 'he will make known'. Putting the pieces together yields the literal sense: 'He causes God, the righteous, to be known.'
[NEH.10.23] Yahveh delivers, the gracious one, Yah answers. [§]
Pelatya Chanun Anayah.
'Pelatya' is a theophoric name combining the root 'p-l-t' meaning 'to deliver' with the divine suffix 'Yah' referring to Yahveh, so it means 'Yahveh delivers'. 'Chanun' derives from the root 'ch-n-n' meaning 'gracious' or 'compassionate', literally 'the gracious one'. 'Anayah' joins the verb 'anah' meaning 'to answer' with the divine suffix 'Yah', thus meaning 'Yah answers' or 'Yah answers (him)'.
[NEH.10.24] Hosea, Chananya, Hashuv. [§]
Hosea Chananya Hashuv.
'Hosea' is a personal name derived from the root meaning 'salvation' or 'to save', 'Chananya' is a name meaning 'Yah has shown grace' (Yah being the short form of the divine name YHWH), 'Hashuv' is a name from the verb meaning 'thoughtful', 'considerate', or 'wise'. The verse consists solely of these three proper names listed in sequence.
[NEH.10.25] The whispering strip clings. [§]
halochesh pilcha shovek.
'halochesh' means 'the whisperer' (ha- = 'the' + lochesh = 'whisperer'), 'pilcha' means 'a strip' or 'a thin piece', and 'shovek' means 'sticky' or 'clinging' (from the root that conveys something that adheres). So the phrase literally strings together: the whisperer, a strip, clinging.
[NEH.10.26] Be compassionate; we will consider his works. [§]
Rechum hashavnah maaseyah.
'Rechum' means 'be compassionate' (imperative form of the verb to have mercy). 'hashavnah' means 'we will think' (first‑person plural future of the verb think). 'maaseyah' means 'her works' or 'its deeds', a noun referring to the deeds of the subject, often used poetically of God.
[NEH.10.27] and Achiyah gracious cloud. [§]
Vaachiyah chanan anan.
'Vaachiyah' means 'and Achiyah', a proper name prefixed by the conjunction 'and'. 'chanan' means 'gracious' or 'compassionate', an adjective describing something or someone. 'anan' means 'cloud', a noun referring to a cloud.
[NEH.10.28] Angel Charim is in trouble. [§]
malakh charim ba'ana.
'malakh' means 'angel', 'charim' is a proper name that can mean 'charred' or 'burnt', 'ba'ana' means 'in trouble' or 'affliction'.
[NEH.10.29] And the rest of the people, the priests, the Levites, the judges, the officers, the novices, and all the separated from the nations of the lands to the law of the Gods, their wives, their sons and their daughters, all who know understand. [§]
Ushar ha'am hakohanim halaviyim hashofarim hamshorim hanetinam vechol hanivdal meamei haaratzot el torat haelohim nesheihem bneihem uvenotehem kol yodea mevin.
'Ushar' means 'and the rest', 'ha'am' means 'the people', 'hakohanim' means 'the priests', 'halaviyim' means 'the Levites', 'hashofarim' means 'the judges', 'hamshorim' means 'the officers', 'hanetinam' means 'the novices', 'vechol' means 'and all', 'hanivdal' means 'the separated', 'meamei' means 'from the nations', 'haaratzot' means 'of the lands', 'el' means 'to', 'torat' means 'law of', 'haelohim' means 'the Gods', 'nesheihem' means 'their wives', 'bneihem' means 'their sons', 'uvenotehem' means 'and their daughters', 'kol' means 'all', 'yodea' means 'who know', 'mevin' means 'understand'.
[NEH.10.30] Those who hold fast to their brothers, their mighty ones, and they come in guilt and in oath to walk in the law of the Gods that was given by the hand of Moses, servant of the Gods, and to keep and to do all the commandments of Yahveh my Lord and his judgments and his statutes. [§]
Machazikim al-achhehem adireihem uva'im be'olah uve'shvu'ah lalekhet beTorat haElohim asher nitna be'yad Moshe eved-haElohim ve'le'shmor ve'la'asot et-kol-mitzvot Yahveh Adoneinu u'mishpataiv ve'chuqav.
'Machazikim' means 'those who hold fast', 'al' means 'on', 'achhehem' means 'their brothers', 'adireihem' means 'their mighty ones', 'uva'im' means 'they come', 'be'olah' means 'in guilt', 'uve'shvu'ah' means 'and in oath', 'lalekhet' means 'to walk', 'beTorat' means 'in the law of', 'haElohim' means 'the Gods' (literal translation of "Elohim"), 'asher' means 'that', 'nitna' means 'was given', 'be'yad' means 'by the hand of', 'Moshe' is 'Moses', 'eved-haElohim' means 'servant of the Gods', 've'le'shmor' means 'and to keep', 've'la'asot' means 'and to do', 'et-kol-mitzvot' means 'all commandments', 'Yahveh' is the literal rendering of the Tetragrammaton YHVH, 'Adoneinu' means 'my Lord' (literal translation of "Adonai"), 'u'mishpataiv' means 'and his judgments', 've'chuqav' means 'and his statutes'.
[NEH.10.31] And that which is not given to our daughters to the peoples of the land, and their daughters are not taken for our sons. [§]
va'asher lo niten benoteinu le'ammei haaretz ve'et benoteihem lo niqqach levaneinu.
'va'asher' means 'and that which', 'lo' means 'not', 'niten' means 'is given', 'benoteinu' means 'our daughters', 'le'ammei' means 'to the peoples of', 'haaretz' means 'the land', 've'et' means 'and (accusative particle)', 'benoteihem' means 'their daughters', 'lo' means 'not', 'niqqach' means 'was taken', 'levaneinu' means 'to our sons'.
[NEH.10.32] And the peoples of the land who bring the purchases, and every break on a Sabbath day for selling, was not taken from them on the Sabbath nor on a holy day, and the seventh year will be cast away, and a burden of every hand. [§]
ve amei haaretz hamviim et hamakachot vechol sheber beyom hashabbat limkor lo nikach mehem bashabbat uviyom kodesh venitosh et hashanah hashviit umasha kol yad.
've' means 'and', 'amei' means 'people of', 'haaretz' means 'the land', 'hamviim' means 'the bringers', 'et' is the direct object marker, 'hamakachot' means 'the purchases', 'vechol' means 'and all', 'sheber' means 'break' or 'damage', 'beyom' means 'in a day', 'hashabbat' means 'the Sabbath', 'limkor' means 'to sell', 'lo' means 'not', 'nikach' means 'taken', 'mehem' means 'from them', 'bashabbat' means 'on the Sabbath', 'uviyom' means 'and on a day', 'kodesh' means 'holy', 'venitosh' means 'will be cast away', 'hashanah' means 'the year', 'hashviit' means 'the seventh', 'umasha' means 'burden', 'kol' means 'all', 'yad' means 'hand'.
[NEH.10.33] And we have set upon ourselves commandments to give a third of a shekel each year for the service of the house of our God. [§]
vehe'emadnu aleinu mitzvot latet aleinu shlishit hashkel bashanah laavodat beit elohenu.
'vehe'emadnu' means 'and we have set' (the verb 'to stand/establish' with the conjunction 've' meaning 'and'), 'aleinu' means 'upon us' (a prepositional phrase), 'mitzvot' means 'commandments' (plural of 'mitzvah'), 'latet' means 'to give', the second 'aleinu' repeats 'upon us', 'shlishit' means 'third', 'hashkel' means 'the shekel' (the monetary unit), 'bashanah' means 'in the year' or 'each year', 'laavodat' means 'for the service of' (construct form of 'avodah' meaning 'service' or 'work'), 'beit' means 'house', and 'elohenu' means 'our God' (the proper name of God in Hebrew, rendered here literally as 'our God').
[NEH.10.34] For the bread of the offering and the grain offering and the continual burnt offering, the sabbaths, the new moons, for the appointed times, and for the holy ones, and for the sins to atone for Israel, and all the work of the house of our God. [§]
Le-lechem ha-maarechet u-minchat ha-tamid u-leolat ha-tamid ha-shabbatot ha-chedashim lamoadim ve-laqodashim ve-la-chataot lekhaper al Yisrael ve-khol melechet beit-eloheinu.
'Le' means 'for', 'lechem' means 'bread', 'ha-maarechet' means 'the offering (meal offering)', 'u-minchat' means 'and the grain offering', 'ha-tamid' means 'the continual', 'u-leolat' means 'and for the burnt offering', 'ha-shabbatot' means 'the sabbaths', 'ha-chedashim' means 'the new moons', 'lamoadim' means 'for the appointed times', 've-laqodashim' means 'and for the holy ones', 've-la-chataot' means 'and for the sins', 'lekhaper' means 'to atone', 'al Yisrael' means 'for Israel', 've-khol' means 'and all', 'melechet' means 'work', 'beit' means 'house of', 'eloheinu' means 'our God' (with 'El' rendered as 'God').
[NEH.10.35] And the lots we cast upon the wood offering of the priests, the Levites, and the people, to bring to the house of our God, to the house of our fathers, at appointed times, year by year, to burn upon the altar of Yahveh our God as written in the law. [§]
ve hagorlot hiffelnu al kurban haetsim ha kohanim haleviyim ve haam le hav i lebeit Eloheinu lebeit avoteinu leitim mezumanim shana be shana levaher al mizbach Yahveh Eloheinu kakatuv ba torah.
've' means 'and', 'hagorlot' means 'the lots', 'hiffelnu' means 'we cast', 'al' means 'upon', 'kurban' means 'offering', 'haetsim' means 'the wood', 'ha kohanim' means 'the priests', 'haleviyim' means 'the Levites', 've haam' means 'and the people', 'le hav i' means 'to bring', 'lebeit' means 'to the house of', 'Eloheinu' means 'our God', 'lebeit avoteinu' means 'to the house of our fathers', 'leitim mezumanim' means 'at appointed times', 'shana be shana' means 'year by year', 'levaher' means 'to burn', 'al' means 'upon', 'mizbach' means 'altar', 'Yahveh' is the literal rendering of YHVH, 'Eloheinu' again means 'our God', 'kakatuv' means 'as written', 'ba torah' means 'in the law'.
[NEH.10.36] and to bring the firstfruits of our land and the firstfruits of every fruit of every tree year by year to the house of Yahveh. [§]
ulehavi et bikkurei admateinu u-bikkurei kol-p'ri kol-etz shana be-shana le'veit Yahveh.
'ulehavi' means 'and to bring', 'et' is the direct object marker, 'bikkurei' means 'the firstfruits', 'admateinu' means 'our land', 'u-bikkurei' means 'and the firstfruits', 'kol-p'ri' means 'of every fruit', 'kol-etz' means 'of every tree', 'shana be-shana' means 'year by year', 'le'veit' means 'to the house', 'Yahveh' is the literal translation of the divine name YHVH.
[NEH.10.37] And the firstborn of our sons and of our livestock, as it is written in the Torah, and the firstborn of our cattle and our sheep to bring to the house of our God for the priests who serve in the house of our God. [§]
ve-et bekhorot baneinu uvehemteinu kakkatuv batora ve-et bekhorei bekareinu vetsoneinu lehabii lebeit elohenu lakohanim hameshartim bebeit elohenu
've-et' means 'and the', 'bekhorot' means 'firstborn' (plural), 'baneinu' means 'our sons', 'uvehemteinu' means 'and our livestock', 'kakkatuv' means 'as it is written', 'batora' means 'in the Torah', 've-et' again means 'and the', 'bekhorei' means 'firstborn of', 'bekareinu' means 'our cattle', 'vetsoneinu' means 'and our sheep', 'lehabii' means 'to bring', 'lebeit' means 'to the house of', 'elohenu' means 'our God', 'lakohanim' means 'to the priests', 'hameshartim' means 'who serve', 'bebeith' means 'in the house of', 'elohenu' again means 'our God'.
[NEH.10.38] And the beginning of our thresholds and our contributions and the fruit of every tree, new wine and oil, a prophet to the priests to the dwelling of the house of our God, and the tribute of our land to the Levites, and they the Levites the ones who bring tribute in all the cities of our service. [§]
ve'et reeshit arisoteinu uterumoteinu ufri kol-etz tirosh viytzhar navi la'kohanim el-lishkot beit-elohenu umaasar admateinu lalviyim vehem halviyim hamasrim bekol arei avodateinu.
've'et' means 'and the', 'reeshit' means 'beginning', 'arisoteinu' means 'our thresholds', 'uterumoteinu' means 'our contributions', 'ufri' means 'and fruit', 'kol-etz' means 'all tree', 'tirosh' means 'new wine', 'viytzhar' means 'and oil', 'navi' means 'prophet', 'la'kohanim' means 'to the priests', 'el-lishkot' means 'to the dwelling', 'beit-elohenu' means 'house of our God', 'umaasar' means 'the offering/tribute', 'admateinu' means 'our land', 'lalviyim' means 'to the Levites', 'vehem' means 'and they', 'halviyim' means 'the Levites', 'hamasrim' means 'the ones who bring tribute', 'bekol' means 'in all', 'arei' means 'cities of', 'avodateinu' means 'our service'.
[NEH.10.39] And it shall be that the priest the son of Aaron, with the Levites, at the tenth of the Levites, and the Levites shall bring up the tithe of the tithe to the house of our God, to the storehouses of the house of the treasury. [§]
Ve-hayah ha-kohen ben Aharon im ha-levitim ba'aser ha-levitim ve ha-levitim ya'alu et ma'asar ha-ma'aser le-beit Eloheinu el ha-lshakot le-beit ha-otzar.
'Ve-hayah' means 'and it shall be', 'ha-kohen' means 'the priest', 'ben Aharon' means 'son of Aaron', 'im' means 'with', 'ha-levitim' means 'the Levites', 'ba'aser' means 'at the tenth', the second 'ha-levitim' repeats the same group, 'ya'alu' means 'shall bring up' or 'shall carry', 'et' is a grammatical marker of the direct object, 'ma'asar' means 'tithe', the doubled 'ha-ma'asar' means 'the tithe of the tithe', 'le-beit' means 'to the house of', 'Eloheinu' means 'our God' (literal translation of the divine name), 'el' means 'to', 'ha-lshakot' means 'the storehouses', another 'le-beit' again means 'to the house of', and 'ha-otzar' means 'the treasury'.
[NEH.10.40] Because to the tongues they will bring the sons of Israel and the sons of Levi the tithe of the grain, the new wine, and the oil, and there the utensils of the sanctuary, and the priests, the serving ones, the assistants, and the conductors, and we will not abandon the house of our God. [§]
ki el ha-lashachot yaviu b'nei Yisrael u-b'nei ha-Levi et terumat ha-dagan ha-tirosh ve-hayitzhar ve-sham klei ha-mikdash ve-ha-kohanim ha-meshartim ve-ha-sho'arim ve-ha-mshor'rim ve-lo na'azov et beit Eloheinu.
'ki' means 'because', 'el' means 'to', 'ha-lashachot' means 'the tongues', 'yaviu' means 'they will bring', 'b'nei Yisrael' means 'sons of Israel', 'u-b'nei ha-Levi' means 'and sons of Levi', 'et' is a definite direct object marker, 'terumat' means 'the tithe', 'ha-dagan' means 'the grain', 'ha-tirosh' means 'the new wine', 've-hayitzhar' means 'and the oil', 've-sham' means 'and there', 'klei ha-mikdash' means 'the utensils of the sanctuary', 've-ha-kohanim' means 'and the priests', 'ha-meshartim' means 'the serving ones', 've-ha-sho'arim' means 'and the assistants', 've-ha-mshor'rim' means 'and the conductors', 've-lo' means 'and not', 'na'azov' means 'we will leave/abandon', 'et beit' means 'the house of', 'Eloheinu' means 'our God' (with 'El' translated as 'God').
NEH.11
[NEH.11.1] And the princes of the people sat in Jerusalem, and the remaining of the people cast lots to bring one from the ten to sit in Jerusalem, the holy city, and nine hands in the cities. [§]
Vayeshu sarei haam birushalaam ush'ar haam hifilu goralot le-havi echad min-ha'asarah la-shevet birushalaam ir ha-kodesh ve-tesha ha-yadot be'arim.
'Vayeshu' means 'and they sat', 'sarei' means 'princes' or 'chiefs', 'haam' means 'of the people', 'birushalaam' means 'in Jerusalem', 'ush'ar' means 'and the remaining', 'haam' again 'the people', 'hifilu' means 'they cast', 'gor alot' means 'lots', 'le-havi' means 'to bring', 'echad' means 'one', 'min' means 'from', 'ha'asarah' means 'the ten', 'la-shevet' means 'to sit', 'birushalaam' repeats 'in Jerusalem', 'ir' means 'city', 'ha-kodesh' means 'the holy', 've-tesha' means 'and nine', 'ha-yadot' means 'hands', 'be'arim' means 'in the cities'.
[NEH.11.2] The people blessed all the men who had volunteered to sit in Jerusalem. [§]
vayevarchu haam lekol haanashim hamitnadvim lashevet birushalaim.
'vayevarchu' means 'they blessed', 'haam' means 'the people', 'lekol' means 'to all', 'haanashim' means 'the men', 'hamitnadvim' means 'the volunteers', 'lashevet' means 'to sit', 'birushalaim' means 'in Jerusalem'.
[NEH.11.3] And these are the chiefs of the province that dwelt in Jerusalem and in the cities of Judah; each man in his possession in their cities Israel the priests and the Levites and the Nethinims and the sons of the servants of Solomon. [§]
ve'eleh rashai hamdina asher yashvu birushalam uve'arei yehudah yashvu ish ba'achuzato be'areihem Yisrael hakohanim vehalviyim vehanetinin uvenei avdei Shlomo.
've'eleh' means 'and these', 'rashai' means 'heads' or 'chiefs', 'hamdina' means 'the province' or 'the district', 'asher' means 'that/which', 'yashvu' means 'dwelt' or 'inhabited', 'birushalam' means 'in Jerusalem', 'uve'arei' means 'and in the cities', 'yehudah' means 'of Judah', 'yashvu' again means 'dwelt', 'ish' means 'man', 'ba'achuzato' means 'in his possession' or 'in his hold', 'be'areihem' means 'in their cities', 'Yisrael' means 'Israel', 'hakohanim' means 'the priests', 'vehalviyim' means 'and the Levites', 'vehanetinin' means 'and the Nethinims', 'uvenei' means 'the sons of', 'avdei' means 'the servants of', 'Shlomo' means 'Solomon'.
[NEH.11.4] And in Jerusalem dwelt the descendants of Judah and the descendants of Benjamin, the descendants of Judah Atiah son of Uzziah son of Zechariah son of Amariah son of Shfatyah son of Mahalaleel of the family of Peretz. [§]
UviYerushalem yashevu mi-bnei Yehudah u-mi-bnei Binyamin mi-bnei Yehudah Atayah ben-Uzziah ben-Zekaryah ben-Amaryah ben-Shfatyah ben-Mahalaleel mi-bnei-Peretz.
'Uvi' means 'and in', 'Yerushalem' means 'Jerusalem', 'yashevu' means 'dwelt' or 'settled', 'mi-bnei' means 'the descendants of', 'Yehudah' means 'Judah', 'u-mi-bnei' means 'and the descendants of', 'Binyamin' means 'Benjamin', the second 'mi-bnei Yehudah' repeats 'the descendants of Judah' as a genealogical heading, 'Atayah' is a personal name, 'ben-Uzziah' means 'son of Uzziah', 'ben-Zekaryah' means 'son of Zechariah', 'ben-Amaryah' means 'son of Amariah', 'ben-Shfatyah' means 'son of Shfatyah', 'ben-Mahalaleel' means 'son of Mahalaleel', 'mi-bnei-Peretz' means 'of the descendants of Peretz', indicating the clan.
[NEH.11.5] And Maaseyah, son of Baruch, son of Kalhozeh, son of Haziyah, son of Adiyah, son of Yoiriv, son of Zecharya, son of the second. [§]
Umaaseyah ben Baruch ben Kalhozeh ben Haziyah ben Adiyah ben Yoiriv ben Zecharya ben Hashiloni.
'U' is a conjunction meaning "and"; 'Maaseyah' is a personal name meaning "works"; 'ben' means "son of"; 'Baruch' means "blessed"; 'Kalhozeh' is a proper name possibly meaning "all strength"; 'Haziyah' means "vision"; 'Adiyah' means "my witness"; 'Yoiriv' is a proper name of uncertain meaning; 'Zecharya' means "Yahveh remembers"; 'Hashiloni' means "the second".
[NEH.11.6] All the sons of Peretz who dwell in Jerusalem, four hundred sixty and eight men of valor. [§]
Kol bnei Peretz ha yoshvim bi Yerushalayim arba meot shishim ushmona anashim chayil.
'Kol' means 'all', 'bnei' means 'sons of', 'Peretz' is a proper name meaning 'breach', 'ha' means 'the', 'yoshvim' means 'who dwell', 'bi' means 'in', 'Yerushalayim' means 'Jerusalem', 'arba' means 'four', 'meot' means 'hundred', 'shishim' means 'sixty', 'ushmona' means 'and eight', 'anashim' means 'men', 'chayil' means 'of valor' or 'of strength'.
[NEH.11.7] And these are the sons of Benjamin: Salu son of Meshullam son of Yoed son of Pedaya son of Qolaya son of Maaseyah son of Itiel son of Yeshayahu. [§]
Ve'eleh b'nei Binyamin Salu ben Meshullam ben Yoed ben Pedaya ben Qolaya ben Maaseyah ben Itiel ben Yeshayahu.
'Ve'eleh' means 'and these', 'b'nei' means 'the sons of', 'Binyamin' is the name Benjamin, 'Salu' is a personal name, 'ben' means 'son of', 'Meshullam' is a personal name, 'Yoed' is a personal name, 'Pedaya' is a personal name, 'Qolaya' is a personal name, 'Maaseyah' is a personal name, 'Itiel' is a personal name, 'Yeshayahu' is a personal name meaning 'Yahweh is salvation' but here it is rendered as the proper name Yeshayahu.
[NEH.11.8] And after that, my back saddle, nine hundred twenty‑eight. [§]
ve'acharei gabai salai tesha me'ot esrim ushmo'na.
've'acharei' means 'and after', 'gabai' means 'my back' (from gab meaning back), 'salai' means 'my saddle' (from sela meaning saddle or rock), 'tesha' means 'nine', 'me'ot' means 'hundreds', 'esrim' means 'twenty', and 'ushmo'na' means 'and eight'.
[NEH.11.9] And Yoel son of Zichri was in charge of them, and Judah son of Hassenuah was over the city of Mishneh. [§]
veYoel ben-Zichri pakid alehem viYehudah ben-hassenuah al-ha'ir Mishneh
'veYoel' means 'and Yoel', a personal name. 'ben-Zichri' means 'son of Zichri', a patronymic. 'pakid' means 'officer' or 'in charge'. 'alehem' means 'over them'. 'viYehudah' means 'and Yehudah', another personal name. 'ben-hassenuah' means 'son of Hassenuah', another patronymic. 'al-ha'ir' means 'over the city'. 'Mishneh' is a place name. The final isolated letter 'פ' is a scribal notation and does not affect the translation.
[NEH.11.10] From the priests, Yed'ayah son of Yoyariv prepared. [§]
Min ha kohanim Yed'ayah ben Yoyariv yakin.
'Min' means 'from', 'ha' is the definite article 'the', 'kohanim' means 'priests', together 'min ha kohanim' means 'from the priests'. 'Yed'ayah' is a personal name, kept as a name. 'ben' means 'son of', and 'Yoyariv' is another personal name. 'yakin' is a verb from the root K-N meaning 'to prepare' or 'to be ready', in this form it can be rendered as 'prepared' or 'will prepare'.
[NEH.11.11] S'raya son of Hilkiah son of Meshullam son of Tzadok son of Merayot son of Achitub, leader of the house of the Gods. [§]
S'raya ben Hilqiya ben Meshullam ben Tzadok ben Merayot ben Achitub Negid beit haElohim.
'S'raya' is a proper name. 'ben' means 'son of'. 'Hilqiya', 'Meshullam', 'Tzadok', 'Merayot', and 'Achitub' are successive paternal ancestors. 'Negid' means 'leader' or 'prince'. 'beit' means 'house'. 'haElohim' combines the definite article 'ha' (the) with 'Elohim' which literally translates as 'the Gods'.
[NEH.11.12] And their brothers who performed the work of the house were eight hundred twenty-two, and Adaya the son of Yerocham, the son of Pelalya, the son of Amtsi, the son of Zekarya, the son of Pashchur, the son of Malkiya. [§]
Vaacheihem osei ha melacha la bayit shmonah meot esrim ushnaim vaAdaya ben Yerocham ben Pelalya ben Amtsi ben Zekarya ben Pashchur ben Malkiya.
'Vaacheihem' means 'and their brothers', 'osei' means 'who do' (the work), 'ha melacha' means 'the work', 'la bayit' means 'of the house', 'shmonah meot' means 'eight hundred', 'esrim ushnaim' means 'twenty and two' (twenty-two), 'vaAdaya' means 'and Adaya', each subsequent 'ben' means 'son of' and introduces the lineage: Yerocham, Pelalya, Amtsi, Zekarya, Pashchur, Malkiya.
[NEH.11.13] And his brothers, chiefs of the fathers, two hundred and forty two, and Amassei son of Azrael son of Achzai son of Meshillemot son of Immer. [§]
ve'echav rashim le'avot me'atayim arba'im ushnaim va'amassei ben-azrael ben-achzai ben-meshillemot ben-immer.
've'echav' means 'and his brothers', 'rashim' means 'chiefs' or 'heads', 'le'avot' means 'of the fathers', 'me'atayim' means 'two hundred', 'arba'im' means 'forty', 'ushnaim' means 'and two', 'va'amassei' means 'and Amassei', 'ben-azrael' means 'son of Azrael', 'ben-achzai' means 'son of Achzai', 'ben-meshillemot' means 'son of Meshillemot', 'ben-immer' means 'son of Immer'.
[NEH.11.14] And their brothers, mighty men of valor, one hundred twenty‑eight, and a commander over them, Zabdiel son of the great ones. [§]
Vaacheihem gibborai chayil meah esrim ushmona upakid aleihem Zabdiel ben hagdolim.
'Vaacheihem' means 'and their brothers', 'gibborai' means 'mighty men' or 'heroes', 'chayil' means 'strength' or 'valor', 'meah' means 'one hundred', 'esrim' means 'twenty', 'ushmona' means 'and eight', together forming the number 128, 'upakid' means 'and a commander' or 'officer', 'aleihem' means 'over them', 'Zabdiel' is a proper name, 'ben' means 'son', 'hagdolim' means 'the great ones' (plural of great).
[NEH.11.15] And from the Levites Shemaya son of Chashuv son of Azrikam son of Chashabiyah son of Buni. [§]
u-min ha-Lawiyim Shemaya ben Chashuv ben Azrikam ben Chashabiyah ben Buni.
'u-min' means 'and from', 'ha-Lawiyim' means 'the Levites', 'Shemaya' is a personal name meaning 'heard' or 'listened', 'ben' means 'son of', 'Chashuv' is a name meaning 'bold' or 'fierce', 'Azrikam' is a name meaning 'my help is precious' or 'help of the mighty', 'Chashabiyah' is a name meaning 'the proud' or 'the strong', 'Buni' is a name meaning 'my son' or 'my building'.
[NEH.11.16] And Shabtei and Yozabad over the outer work to the house of the Gods from the heads of the Levites. [§]
ve-shabtai ve-yozavad al-hamelacha hachitsonah leveit haelohim merashe halviim.
've' means 'and', 'shabtai' is a proper name (Shabtei), 've' again means 'and', 'yozavad' is a proper name (Yozabad), 'al' means 'over' or 'upon', 'ha' is the definite article 'the', 'melacha' means 'work' or 'labor', 'hachitsonah' means 'the outer' or 'external', 'le' is a preposition meaning 'to' or 'for', 'veit' means 'house', 'ha' again is the definite article, 'elohim' means 'the Gods' (literal translation of Elohim), 'me' is a preposition meaning 'from', 'rashei' means 'heads' or 'leaders', and 'halviim' means 'the Levites'.
[NEH.11.17] And Mattanya son of Mikha son of Zavdi son of Osaf, chief of the beginning, Yehode for prayer, and in the gathering the second from his brothers, and a servant son of Shamma son of Galal son of Yedithun. [§]
Umatanya ben Mikha ben Zavdi ben Osaf rosh hatkhila Yehode latpilah uvakbukia mishneh meechav veavadah ben Shamma ben Galal ben Yedithun.
'U' means 'and', 'Matan'ya' is the personal name Mattanya, 'ben' means 'son of', 'Mikha' is a personal name, 'Zavdi' is a personal name, 'Osaf' is a personal name, 'rosh' means 'head' or 'chief', 'hatkhila' means 'the beginning' or 'the first', 'Yehode' is a personal name meaning 'he will praise', 'latpilah' means 'for prayer', 'uvakbukia' means 'and in the gathering/collection', 'mishneh' means 'second' or 'another', 'meechav' means 'from his brothers', 've' means 'and', 'avadah' means 'a servant', 'Shamma' is a personal name, 'Galal' is a personal name, 'Yedithun' is a personal name.
[NEH.11.18] All the Levites in the holy city, two hundred eighty and four. [§]
Kol-halviim be'ir haqodesh matayim shmoneem ve'arbaah.
'Kol' means 'all', 'halviim' means 'the Levites', 'be'ir' means 'in the city', 'haqodesh' means 'the holy', 'matayim' means 'two hundred', 'shmoneem' means 'eighty', 've'arbaah' means 'and four'.
[NEH.11.19] And the gates of firm Talmon and their brothers the guards at the gates one hundred seventy-two. [§]
vehashoraim akuv talmon veacheihem hashomrim basharaim meah shivim ushnayim.
've' means 'and', 'hashoraim' means 'the gates', 'akuv' means 'firm' or 'sturdy', 'talmon' is a proper name (a place or person), 've' again means 'and', 'acheihem' means 'their brothers', 'hashomrim' means 'the guards', 'ba' means 'at', 'sharaim' means 'the gates', 'meah' means 'one hundred', 'shivim' means 'seventy', 'u' means 'and', 'shnayim' means 'two'.
[NEH.11.20] And the rest of Israel, the priests and the Levites, in all the cities of Judah, each man in his inheritance. [§]
Ush'ar Yisrael hakohanim halviyyim bekhol-arei Yehudah ish benachalato.
'Ush'ar' means 'and the rest', 'Yisrael' means 'Israel', 'hakohanim' means 'the priests', 'halviyyim' means 'the Levites', 'bekhol' means 'in all', 'arei' means 'cities of', 'Yehudah' means 'Judah', 'ish' means 'a man', 'benachalato' means 'in his inheritance'.
[NEH.11.21] And the gnats are sitting in the dust, and the flies and the gnats upon the gnats. [§]
veha-netinin yoshevim baofel ve-tzicha ve-gishpa al-ha-netinin.
've' means 'and', 'ha' is the definite article 'the', 'netinin' means 'gnats', 'yoshevim' means 'are sitting', 'ba' means 'in', 'ofel' means 'dust', the second 've' means 'and', 'tzicha' means 'flies', the third 've' means 'and', 'gishpa' means 'gnats' (a kind of small insect), 'al' means 'upon', the second 'ha' again is 'the', and the final 'netinin' again means 'gnats'.
[NEH.11.22] And the overseer of the Levites in Jerusalem, Uzzi son of Bani son of Chashavya son of Matanyah son of Mikha, of the sons of Asaf the singers, before the work of the house of the Gods. [§]
Upekid haleviyim biYerushalayim Uzzi ben Bani ben Chashavya ben Matanyah ben Mikha mibnei Asaf hamshorim leneged melechet beit haElohim.
'Upekid' means 'and overseer', 'haleviyim' means 'the Levites', 'biYerushalayim' means 'in Jerusalem', 'Uzzi' is a personal name, 'ben' means 'son of', each subsequent name ('Bani', 'Chashavya', 'Matanyah', 'Mikha') are genealogical markers, 'mibnei' means 'from the sons of', 'Asaf' is a family name, 'hamshorim' means 'the singers' or 'the music makers', 'leneged' means 'in front of' or 'against', 'melechet' means 'the work of', 'beit' means 'house of', 'haElohim' means 'the Gods' (literal translation of Elohim).
[NEH.11.23] Because the king's command is upon them and trust is upon the officials, a word each day. [§]
Ki-mitzvat ha-melekh aleihem va-amnah al-hamshor'rim devar yom beyomo.
'Ki' means 'because', 'mitzvat' means 'command' or 'decree', 'ha-melekh' means 'the king', 'aleihem' means 'upon them', 'va-amnah' means 'and trust' (or 'faithfulness'), 'al' means 'upon', 'hamshor'rim' means 'the officials' or 'the rulers', 'devar' means 'word', 'yom' means 'day', 'beyomo' means 'in his day' or 'each day'.
[NEH.11.24] And Uftachiyah, son of Mesheshizavel, of the descendants of Zerah son of Judah, by the hand of the king, for every matter of the people. [§]
Uftachiyah ben-Mesheshizavel mi-bnei-Zerah ben-Yehudah le-yad ha-melekh le-khol davar la-am.
'Uftachiyah' is a personal name meaning 'Uftachiyah'. 'ben' means 'son of'. 'Mesheshizavel' is a personal name. 'mi-bnei' means 'from the sons of'. 'Zerah' is a personal name. 'ben' again means 'son of'. 'Yehudah' means 'Judah'. 'le-yad' means 'by the hand of' or 'at the direction of'. 'ha-melekh' means 'the king'. 'le-khol' means 'for all' or 'to every'. 'davar' means 'matter' or 'thing'. 'la-am' means 'to the people' or 'for the people'.
[NEH.11.25] And the courtyards in their fields of the children of Judah dwelt in Kiryat Arba and its daughters, and in Dibon and its daughters, and in Kabbatzel and its courtyards. [§]
Ve'el hachazerim bisdotam mibnei Yehudah yashvu beqiryat ha'arba uvebnoteha uvedibon uvebnoteha uveikabtz'el vachatzerah.
'Ve'el' means 'and to', 'hachazerim' means 'the courtyards', 'bisdotam' means 'in their fields', 'mibnei' means 'of the children of', 'Yehudah' means 'Judah', 'yashvu' means 'they dwelt', 'beqiryat' means 'in Kiryat', 'ha'arba' means 'the four', 'uvebnoteha' means 'and its daughters', 'uvedibon' means 'and Dibon', 'uveikabtz'el' means 'and in Kabbatzel', 'vachatzerah' means 'and its courtyards'.
[NEH.11.26] and in salvation and in birth and in the house of refuge. [§]
u'veyeshua u'vemolada u'vebeit palet.
'u've' means 'and in', 'yeshua' means 'salvation', 'molada' means 'birth', 'beit' means 'house', 'palet' means 'refuge'. The phrase strings together three parallel clauses each introduced by 'and in'.
[NEH.11.27] And in the courtyard of the fox, and in the well of seven, and its daughters. [§]
u'vachtzar shual u'vibe'er sheva u'venotah.
'u'vachtzar' means 'and in the courtyard', 'shual' means 'fox', 'u'vibe'er' means 'and in the well', 'sheva' means 'seven', 'u'venotah' means 'and its daughters' (referring to the previously mentioned well).
[NEH.11.28] And in Ziklag and in Mikona and in her daughters. [§]
Uve tzikalag uve mikona uvev benotah.
'Uve' is the conjunction 'and' plus the preposition 'in', meaning 'and in'. 'tzikalag' is a proper name, the town Ziklag. 'Uve' again means 'and in'. 'mikona' is another proper name, the town Mikona. 'Uvev' repeats the pattern 'and in'. 'benotah' is a noun meaning 'her daughters' (the women of a place) or figuratively 'her offspring'. In this context it refers to the women of the city.
[NEH.11.29] and in the eye of Rimmon and in pestilence and in deceit. [§]
Uve'ein Rimmon uve'tzara'ah uve'yarmut.
'Uve'ein' means 'and in the eye', 'Rimmon' is the name of a Syrian deity and is kept as a proper name, 'uve'tzara'ah' means 'and in pestilence' (referring to the disease leprosy), 'uve'yarmut' means 'and in deceit' or 'falsehood'.
[NEH.11.30] Zanoch of Adullam and its courtyards, for the clay and its fields, the old woman and its daughters, and they camped from the well of seven to the valley of Hinom. [§]
Zanoch Adullam vechatzerayhem lakish usdotah azeika uvnotayha vayachanhu mibeer-sheva ad-gee-hinom.
'Zanoch' is a proper name, likely a place. 'Adullam' is another proper name, a valley or city. 'vechatzerayhem' means 'and their courtyards' (chatzer = courtyard, -ayhem = their). 'lakish' means 'for the clay' or 'for the potter' (kash = clay). 'usdotah' means 'its fields' (sadeh = field, -ot = plural, -ah = its). 'azeka' means 'the old woman' (azeq = old, -ah feminine). 'uvnotayha' means 'and its daughters' (bnot = daughters, -ayha = its). 'vayachanhu' means 'and they camped' (chanah = to encamp, -u = they). 'mibeer-sheva' means 'from the well of seven' (be'er = well, sheva = seven). 'ad-gee-hinom' means 'to the valley of Hinom' (gee = valley, Hinom = Gehenna, a valley).
[NEH.11.31] And the sons of Benjamin, from Gibeah, from Machmas, and Ai, and the house of God, and his daughters. [§]
Uveinei Binyamin miggava mikmas veayah uveit el uvenoteiha.
'Uveinei' means 'and the sons/descendants', 'Binyamin' means 'Benjamin', 'miggava' means 'from Gibeah', 'mikmas' means 'from Machmas', 'veayah' means 'and Ai', 'uveit el' means 'and the house of God', 'uvenoteiha' means 'and his daughters'.
[NEH.11.32] Anatot, Nov, Ananiyah. [§]
Anatot Nov Ananiyah.
'Anatot' is a plural form of the name Anat, a Canaanite goddess; 'Nov' is a place name, often rendered as Nob in English; 'Ananiyah' is a personal name meaning 'Yah has answered', with 'Yah' referring to the divine name YHVH.
[NEH.11.33] The high courtyard of Gittaim. [§]
Chatzoor Rama Gittayim.
'Chatzoor' means 'courtyard' or 'enclosure', 'Rama' means 'high' (feminine form), and 'Gittayim' is a proper place name referring to the town of Gittaim.
[NEH.11.34] Sole colors stand out. [§]
chadid tzevoim nevalat
'chadid' means 'sole' or 'unique'; 'tzevoim' means 'colors' (the plural of color); 'nevalat' is a verb meaning 'stands out' or 'is distinguished'.
[NEH.11.35] Lod and his grief, the craftsmen. [§]
Lod ve'ono gey hacharashim.
'Lod' is the name of a city in Israel. 've'ono' means 'and his grief' (ve- = and, ono = his grief). 'gey' is a construct form meaning 'of the' or relating to the next noun. 'hacharashim' means 'the craftsmen' (ha- = the, charashim = craftsmen).
[NEH.11.36] And from the Levites, the portions of Judah for Benjamin. [§]
Umin halvi'im machlokot Yehudah levinyamin.
'Umin' means 'and from', 'halvi'im' means 'the Levites', 'machlokot' means 'portions' or 'inheritances', 'Yehudah' is the tribe of Judah, 'levinyamin' means 'to Benjamin' (or 'for Benjamin').
NEH.12
[NEH.12.1] And these are the priests and the Levites who went up with Zerubbabel son of Shealtiel and Jeshua, Seraiah, Jeremiah, Ezra. [§]
ve-eleh ha-kohanim ve-halviyim asher alu im Zerubbabel ben Shealtiel ve-yeshua Seraiah Yirmiyah Ezra.
've-eleh' means 'and these', 'ha-kohanim' means 'the priests', 've-halviyim' means 'and the Levites', 'asher' means 'who' or 'that', 'alu' means 'went up' or 'ascended', 'im' means 'with', 'Zerubbabel' is a proper name, 'ben' means 'son of', 'Shealtiel' is a proper name, 've-yeshua' means 'and Jeshua', 'Seraiah' is a proper name, 'Yirmiyah' is a proper name (Jeremiah), 'Ezra' is a proper name.
[NEH.12.2] Amarya the king has sinned. [§]
Amarya malukh chattoosh.
'Amarya' is a personal name, likely meaning 'Yahweh has promised' though the exact meaning is uncertain. 'malukh' means 'king' or 'ruler'. 'chattoosh' is the verb 'has sinned' in the perfect tense.
[NEH.12.3] Shekhaniah is tender and rebellious. [§]
Shekhaniah rekhum meremet.
'Shekhaniah' is a proper name, understood as a personal name meaning 'the dweller' or 'one who resides'. 'rekhum' is the adjective meaning 'tender' or 'soft'. 'meremet' is a verb form meaning 'to rebel' or 'to be in revolt'. The phrase therefore describes the named individual as being both tender and rebellious.
[NEH.12.4] Iddo, my garden, my father. [§]
Iddo ginneti aviyah.
'Iddo' is a proper name, a Hebrew personal name meaning "He will rejoice" or simply used as a name. 'ginneti' is formed from the root g-n-n meaning "garden" with the first‑person singular possessive suffix -i, so it literally means "my garden". 'aviyah' derives from 'avi' meaning "my father" with a final -yah, a poetic form that can be understood as "my father" or "my father is" in context.
[NEH.12.5] From the right, his measure pours forth. [§]
mi-yamin ma'adya bilga.
'mi-' is a prefix meaning 'from', 'yamin' means 'right hand', together 'mi-yamin' means 'from the right'. 'ma'adya' is derived from the root ma'ad meaning 'measure' with a third‑person possessive suffix '-ya', thus 'his measure'. 'bilga' is a verb from the root balag meaning 'to flow out' or 'to pour forth', here rendered as 'to pour forth'.
[NEH.12.6] Shemaiah and he will contend; he will know. [§]
Shemaiah veyoyariv yedaya.
'Shemaiah' is a proper name meaning 'God has heard'; 've' means 'and'; 'yoyariv' is a verb from the root RIV meaning 'he will contend' (future tense third person masculine); 'yedaya' is a verb from the root Y-D-A meaning 'he will know' (future tense third person masculine).
[NEH.12.7] Sallu, Amok, Hilkiah, Yedaya—these are the heads of the priests and their brothers in the days of Jesus. [§]
Sallu amok Hilkiyah Yedaya elleh rashai hakohanim vaachehem bimei Yeshua.
'Sallu' is a proper name; 'amok' means 'deep' and functions here as a name; 'Hilkiyah' is the personal name Hilkiah; 'Yedaya' is the personal name Yedaya; 'elleh' means 'these'; 'rashai' means 'heads' or 'chiefs'; 'hakohanim' means 'the priests'; 'vaachehem' means 'and their brothers'; 'bimei' means 'in the days of'; 'Yeshua' is the personal name Jesus.
[NEH.12.8] And the Levites Yeshua son of Kadmiel Sherevyah Judah Mattanah upon Huydot he and his brothers. [§]
vehalviyim yeshua binui kadmiel sherevyah yehudah mattanah al-huydot hu veechav.
'vehalviyim' means 'and the Levites', 'yeshua' is a personal name meaning 'salvation', 'binui' means 'son of', 'kadmiel' is a personal name, 'sherevyah' is a personal name, 'yehudah' means 'Judah', 'mattanah' is a personal name meaning 'gift', 'al-huydot' means 'upon Huydot' (a place name), 'hu' means 'he', 'veechav' means 'and his brothers'.
[NEH.12.9] And in the gathering, and he answered his brothers before them to the watches. [§]
u-baqqubyah ve-unni achihem le-negdam le-mishmarot.
'u-baqqubyah' means 'and in the gathering', 've-unni' means 'and (he) answered', 'achihem' means 'their brothers', 'le-negdam' means 'before them' or 'in their presence', 'le-mishmarot' means 'to the watches' or 'to the guards'.
[NEH.12.10] And Yahveh saves fathered Joakim, and Joakim fathered God will bring back, and God will bring back fathered Yoida. [§]
ve-yeshua holed et-yoyakim ve-yoyakim holed et-elyashiv ve-elyashiv et-yoyada.
've' means 'and', 'yeshua' is a personal name whose root contains the divine name YHVH, which we translate literally as 'Yahveh' meaning 'Yahveh saves'. 'holed' means 'fathered' or 'begot'. 'et' is a direct object marker (not rendered in English). 'yoyakim' is the name Joakim, a regular name with no divine element. 'elyashiv' is a personal name composed of 'El' (the divine name we translate as 'God') and 'yashiv' meaning 'will bring back', so the literal translation is 'God will bring back'. 'yoyada' is the name Yoida, also a regular name. The verse therefore records a genealogy: Joshua (understood as 'Yahveh saves') fathered Joakim; Joakim fathered 'God will bring back'; and 'God will bring back' fathered Yoida.
[NEH.12.11] And Yoyada begot Jonathan, and Jonathan begot Yadua. [§]
ve-yoyada holid et-yonatan ve-yonatan holid et-yadua.
've' means 'and', 'yoyada' is a personal name meaning 'knowing', 'holid' means 'begot' or 'gave birth to', 'et' is the direct‑object marker, 'yonatan' is the name 'Jonathan', the second 've' again means 'and', the second 'yonatan' repeats the name, the second 'holid' again means 'begot', and 'yadua' is a personal name meaning 'known by God'.
[NEH.12.12] In the days of Yoakim there were priests, the heads of the fathers: Liseriah, Merayah, Jeremiah, Hananya. [§]
Uvi-mei Yoakim hayu kohanim rashai ha'avot Liseriah Merayah leYirmeyah Hananya.
'Uvi-mei' means 'in the days of', 'Yoakim' is a personal name, 'hayu' means 'were', 'kohanim' means 'priests', 'rashai' means 'heads of', 'ha'avot' means 'the fathers', 'Liseriah' is a personal name, 'Merayah' is a personal name, 'leYirmeyah' means 'to Jeremiah' (a personal name), and 'Hananya' is a personal name.
[NEH.12.13] to Ezra Meshullam to Amariah Yahveh has been gracious. [§]
LeEzra Meshullam Laamariah Yehokhanan.
"Le" means "to/for", "Ezra" is a personal name meaning "help"; "Meshullam" is a personal name meaning "repaid" or "rewarded"; "La" means "to/for", "Amariah" is a personal name meaning "Yahveh has promised"; "Yehokhanan" is a personal name that contains the divine name YHVH, which is rendered literally as "Yahveh", and the whole name means "Yahveh has been gracious".
[NEH.12.14] To the king Jonathan, to ... Joseph. [§]
Limeloki Yonatan Lishbanya Yosef.
'Limeloki' means 'to the king', 'Yonatan' is the personal name Jonathan, 'Lishbanya' means 'to the (unknown or unclear term)', 'Yosef' is the personal name Joseph.
[NEH.12.15] To the forbidden, indeed, concerning rebellions, my portion. [§]
Lecharim adna limrayot chelkai.
'Lecharim' is the construct form of the verb charam meaning 'to forbid' and with the preposition le means 'to the forbidden' or 'against the forbidden'. 'Adna' combines the particle ad (until, up to) with the emphatic particle na (please, indeed) and is rendered here as an emphatic marker akin to 'indeed' or 'as for'. 'Limrayot' is the prepositional phrase li‑ + mrayot, where mrayot is the plural noun from the root marah meaning 'rebellion' or 'revolt', so it reads 'to rebellions' or 'concerning rebellions'. 'Chelkai' is the noun chelek 'portion' with the first‑person singular suffix -ai, meaning 'my portion'.
[NEH.12.16] Leidi, Yahweh remembers, of Ginton, the paid. [§]
Leidi Zekaryah Leginton Meshullam.
'Leidi' is a proper name possibly meaning 'my witness'; 'Zekaryah' means 'Yahweh remembers' (zakar = remember, Yah = Yahveh); 'Leginton' is a locative phrase meaning 'to/for Ginton', with Ginton derived from a root meaning 'garden'; 'Meshullam' is a name meaning 'paid' or 'rewarded' (from shulam = to pay).
[NEH.12.17] To my father, my remembrance, to my right, for my appointed time, my rescue. [§]
la'aviya zichri leminyam lemo'adya pilti.
'la'aviya' means 'to my father', 'zichri' means 'my remembrance', 'leminyam' means 'to my right', 'lemo'adya' means 'for my appointed (time or season)', 'pilti' means 'my deliverance' or 'my rescue'.
[NEH.12.18] Lebigah, Shammua, Lishmaya, Yahveh has given. [§]
lebigah shammua lishmaya yehonatan.
'Lebigah' is a proper personal name of uncertain meaning. 'Shammua' derives from the root shama meaning 'to hear', so it conveys the idea 'heard' or 'listened'. 'Lishmaya' comes from the root shama with a prefixed l- indicating direction, roughly 'to hearing' or 'of hearing'. 'Yehonatan' combines the divine name YHVH, rendered here as 'Yahveh', with the verb 'has given', thus meaning 'Yahveh has given'.
[NEH.12.19] And to the contending one my gift for knowledge, my strength. [§]
Ule-yoyariv matnai li-yadaah ozzi.
'Ule-' means 'and to/for', 'yoyariv' is a noun from the root y-r-v meaning 'the one who contends' or 'the contending one', 'matnai' means 'my gift' or 'my offering', 'li-yadaah' combines the preposition 'li' ('for' or 'to') with 'yadaah' (knowledge), so it means 'for knowledge', and 'ozzi' means 'my strength'.
[NEH.12.20] Let my light go deep beyond. [§]
le-sal-lai ka-lai le-amok ever.
'le' is a preposition meaning 'to' or 'for', attached to the verb 'sal' (to loosen) in the form 'salai' which functions as an imperative 'let be loosened'. 'ka' means 'light', and the suffix 'lai' denotes possession, giving 'my light'. The second 'le' again is the preposition 'to', combined with 'amok' meaning 'deep', indicating direction toward depth. 'ever' translates as 'beyond' or 'across'.
[NEH.12.21] Lechilkiyah, Hashavviya, Lidayah, gift of God. [§]
Lechilkiyah Hashavviya Lidayah Netanel.
'Lechilkiyah' is a proper name likely derived from the root for 'portion' or 'share', meaning 'my portion' or 'the portion'. 'Hashavviya' appears to come from a root meaning 'thought' or 'consideration', so it can be understood as 'my thought' or simply a personal name. 'Lidayah' is formed from the root for 'knowledge' or 'to know', suggesting a meaning like 'my knowledge' or a personal name. 'Netanel' contains the element 'El' which means 'God', and the word 'Natan' means 'gift', so the name translates literally as 'gift of God'.
[NEH.12.22] The Levites in the days of Elyashiv Yo-yada and Yochanan and Yadua, written heads of fathers and the priests over the kingdom of Darius the Persian. [§]
halviim bimei Elyashiv Yo-yada veyochanan veyadua ketuvim rashei avot vehakohanim al-malkuth daryavesh haparsi.
'halviim' means 'the Levites', 'bimei' means 'in the days of', 'Elyashiv' is a proper name, 'Yo-yada' is a proper name, 'veyochanan' means 'and Yochanan', 'veyadua' means 'and Yadua', 'ketuvim' means 'recorded' or 'written', 'rashei' means 'heads of', 'avot' means 'fathers', 'vehakohanim' means 'and the priests', 'al-malkuth' means 'over the kingdom', 'daryavesh' means 'Darius', 'haparsi' means 'the Persian'.
[NEH.12.23] The children of Levi, heads of the fathers, are inscribed in the Book of the Days, and until the days of Yochanan son of Elyashiv. [§]
B'nei Levi rashai ha'avot ketuvim al-sefer divrei hayamim ve'ad-ymei Yochanan ben Elyashiv.
'B'nei' means 'the children of', 'Levi' is the name Levi, 'rashai' means 'heads' or 'chiefs', 'ha'avot' means 'the fathers', 'ketuvim' means 'are written' or 'are inscribed', 'al' means 'on' or 'in', 'sefer' means 'book', 'divrei' means 'the words of' or 'the matters of', 'hayamim' means 'the days' or 'times', 've'ad' means 'and until', 'ymei' means 'the days of', 'Yochanan' is the name John, 'ben' means 'son of', 'Elyashiv' is a personal name.
[NEH.12.24] And the chiefs of the Levites, Chashabiah and Sheravyah, and Yeshua son of Kadmiel, and their brothers, before them, to praise, to give thanks in the command of David, a man of the Gods, guard for the purpose of guard. [§]
ve-rashei ha-leviyyim chashab-yah sherev-yah ve-yeshua ben kadmiel va-acheihem le-negdam le-hallel le-hodot be-mitzvat David ish ha-elohim mishmar le-ummat mishmar.
ve-rashei means 'and the heads/chiefs'; ha-leviyyim means 'of the Levites'; chashab-yah and sherev-yah are personal names; ve-yeshua means 'and Yeshua (Jesus)'; ben kadmiel means 'son of Kadmiel'; va-acheihem means 'and their brothers'; le-negdam means 'before them/in their presence'; le-hallel means 'to praise'; le-hodot means 'to give thanks'; be-mitzvat means 'in the command of'; David is the name David; ish ha-elohim means 'man of the Gods' (Elohim translated as the Gods); mishmar means 'guard/watch'; le-ummat means 'for the purpose of'; the final mishmar repeats 'guard'.
[NEH.12.25] Matanya and Bakquqiyah, servant, Meshullam, talmon, akkub, the guards, the gatekeepers, watch in the assemblies of the gates. [§]
Matanya ve bakquqiyah ovadyah Meshullam talmon akkub shomrim shooarim mishmar baasuppi hasharim.
'Matanya' is a personal name meaning 'gift of God'. 've' means 'and'. 'bakquqiyah' appears to be a proper name; its root is unclear but is treated as a name. 'ovadyah' comes from 'obadia', meaning 'servant' or 'my servant'. 'Meshullam' is a personal name meaning 'repaid' or 'rewarded'. 'talmon' is a noun meaning 'young palm' or a type of plant. 'akkub' comes from 'akuv' meaning 'heel' or 'following'. 'shomrim' is the plural noun 'guards' or 'watchmen'. 'shooarim' (from 'sho'arim') means 'gatekeepers'. 'mishmar' is a noun meaning 'watch' or 'guard duty'. 'baasuppi' is a construct phrase meaning 'in the collections' or 'among the assemblies'. 'hasharim' is the definite plural noun 'the gates'.
[NEH.12.26] These are in the days of Yoakim son of Yeshua son of Yotzodak, and in the days of Nechemyah the official, and Ezra the priest the scribe. [§]
Eleh bimei Yoakim ben-Yeshu'a ben-Yotzodak uveimei Nechemyah ha-phecha veEzra ha-kohein ha-sofer.
'Eleh' means 'these', 'bimei' means 'in the days of', 'Yoakim' is a personal name (Yoakim), 'ben' means 'son of', 'Yeshu'a' means 'salvation' and is used as a proper name, 'ben-Yotzodak' means 'son of Yotzodak', 'uveimei' means 'and in the days of', 'Nechemyah' is a personal name meaning 'consolation', 'ha-phecha' is an idiom that in this context refers to a title or office, rendered here as 'the official', 'veEzra' means 'and Ezra', 'ha-kohein' means 'the priest', and 'ha-sofer' means 'the scribe'.
[NEH.12.27] And at the dedication of the wall of Jerusalem, seek the Levites from all their places to bring them to Jerusalem to perform a dedication and joy and thanksgiving and song with two‑stringed instruments, lutes, and harps. [§]
Uva'hanukkat chomat Yerushalayim bikshu et-halviyim mikol-meqomotam lahaviam liYerushalayim la'asot chanukah ve'simcha u'vetodot u'veshir mitziltayim nevalim u'vekinnorot.
'U' means 'and', 'va' is a conjunction meaning 'in' attached to the next word, 'hanukkat' means 'the dedication' (from the root for 'to dedicate'), 'chomat' means 'the wall' (the fortified wall), 'Yerushalayim' means 'Jerusalem', 'bikshu' means 'seek' (imperative plural), 'et' is the direct object marker, 'halviyim' means 'the Levites', 'mikol' means 'from all', 'meqomotam' means 'their places', 'lahaviam' means 'to bring them', 'liYerushalayim' means 'to Jerusalem', 'la'asot' means 'to do' or 'to make', 'chanukah' means 'dedication' (a festival of dedication), 've'simcha' means 'and joy', 'u'vetodot' means 'and thanksgiving', 'u'veshir' means 'and song', 'mitziltayim' means 'two-stringed instruments' (literally 'instrument of twain cords'), 'nevalim' means 'lutes' (a type of stringed instrument), and 'u'vekinnorot' means 'and harps'.
[NEH.12.28] And the sons of the chief priests gathered, and from the merchants around Jerusalem, and from the courtyards of Netophah. [§]
Vayeasfu b'nei hamshor'rim u-min hakikar sevivot Yerushalayim u-min chatsrei netofati.
'Vayeasfu' means 'and they gathered', 'b'nei' means 'the sons of', 'hamshor'rim' means 'the chief priests', 'u-min' means 'and from', 'hakikar' means 'the merchants', 'sevivot' means 'around', 'Yerushalayim' means 'Jerusalem', 'u-min' again means 'and from', 'chatsrei' means 'the courtyards', 'netofati' means 'Netophah', a place name.
[NEH.12.29] From the house of Gilgal and from the fields of the hill and the stubbornness, because courtyards were built for them by the sentinels surrounding Jerusalem. [§]
umibeyt ha-gilgal u-misdot geva ve-azmat ki chatzerim banu lahem hamshorerim svivot yerushalem.
'umibeyt' means 'from the house of'; 'ha-gilgal' is the place name Gilgal; 'u-misdot' means 'and from the fields of'; 'geva' means 'hill' or 'mountain'; 've-azmat' means 'and the stubbornness' (a proper noun here); 'ki' means 'because'; 'chatzerim' means 'courtyards' or 'enclosures'; 'banu' means 'they built'; 'lahem' means 'for them'; 'hamshorerim' means 'the sentinels' or 'the watchmen'; 'svivot' means 'surroundings' or 'around'; 'yerushalem' means 'Jerusalem'.
[NEH.12.30] And the priests and the Levites purified themselves; and they purified the people, the gates, and the wall. [§]
vayyitaheru hakohein vehalviyim vayyitaheru et haam ve'et hashcharim ve'et hachoma.
'vayyitaheru' means 'and they purified/washed', 'hakohein' means 'the priests', 'vehalviyim' means 'and the Levites', the second 'vayyitaheru' again means 'and they purified/washed', 'et haam' means 'the people', 've'et' means 'and (the) [object]', 'hashcharim' means 'the gates', and 'hachoma' means 'the wall'.
[NEH.12.31] And I will lift up the princes of Judah from above the wall, and I will set up two great praises and celebrations on the right, from above the wall to the gate of the ash-pit. [§]
va'aaleh et-sarei Yehudah me'al la-chomah va'amidah shtei todot gedolot ve'tahaluchot la-yamin me'al la-chomah lesha'ar ha-ashpot.
'va'aaleh' means 'and I will lift up', 'et' is the direct object marker, 'sarei' means 'princes of', 'Yehudah' means 'Judah', 'me'al' means 'from above', 'la-chomah' means 'the wall', 'va'amidah' means 'and I will set up', 'shtei' means 'two', 'todot' means 'great praises', 'gedolot' emphasizes 'great', 've'tahaluchot' means 'and processions/celebrations', 'la-yamin' means 'to the right', 'lesha'ar' means 'to the gate', 'ha-ashpot' means 'of the ash-pit (ash heap)'.
[NEH.12.32] And Hoshea went after them, and half of the princes of Judah. [§]
Vayyelekh acharehem Hoshea vachatsi sarei Yehudah.
'Vayyelekh' means 'and he went', 'acharehem' means 'after them', 'Hoshea' is a personal name, 'vachatsi' means 'and half', 'sarei' means 'princes' or 'leaders', 'Yehudah' means 'Judah'.
[NEH.12.33] and Azariah, Ezra and Meshullam. [§]
vaazarya ezra umeshullam.
'va' means 'and', 'azarya' is the name Azariah, 'ezra' is the name Ezra, 'u' means 'and', 'meshullam' is the name Meshullam.
[NEH.12.34] Judah and Benjamin and Shemaiah and Jeremiah. [§]
Yehudah uBinyamin uShema'ya veYirmiyah
'Yehudah' means 'Judah', 'u' means 'and', 'Binyamin' means 'Benjamin', 'Shema'ya' means 'Shemaiah', 've' means 'and', 'Yirmiyah' means 'Jeremiah'. The final character 'samekh' is the Hebrew numeral for 60, marking the verse number.
[NEH.12.35] And from the priests at Hachatzotzrot, Zachariah son of Yonatan, son of Shmaya, son of Mattanyah, son of Mikayah, son of Zakkur, son of Asaf. [§]
U-mib'nei hakohanim ba-chatotzerot Zachariah ben Yonatan ben Shmaya ben Mattanyah ben Mikayah ben Zakkur ben Asaf.
'U' means 'and', 'mib'nei' means 'from the sons', 'hakohanim' means 'the priests', 'ba-chatotzerot' is a location name (literally 'in the Hachatzotzrot'), 'Zachariah' means 'Yahweh remembers', 'ben' means 'son of', 'Yonatan' means 'Yahweh has given', 'Shmaya' means 'heard', 'Mattanyah' means 'gift of Yahweh', 'Mikayah' means 'who is like Yahweh', 'Zakkur' means 'remembrance', 'Asaf' means 'gather'.
[NEH.12.36] And his brothers Shema'ya and Azrael mil'lay gil'lay ma'ay netane'el and Judah Chanani in the vessels of song of David, a man of the Gods, and Ezra the scribe before them. [§]
ve'echav Shema'ya ve'Azrael mil'lay gil'lay ma'ay netane'el veYehudah chanani biklei-shir David ish haElohim veEzra haSopher lifnehem.
've'echav' means 'and his brothers', 'Shema'ya' is a personal name meaning 'heard by God', 've'Azrael' means 'and Azrael' (a name meaning 'help of God'), 'mil'lay' is an obscure noun possibly referring to a chant or song, 'gil'lay' may convey 'rejoicing' or 'exultation', 'ma'ay' appears to be a poetic term possibly meaning 'my water' or a metaphorical expression, 'netane'el' is a name meaning 'given by God', 'veYehudah' means 'and Judah', 'chanani' is a personal name meaning 'gracious' or 'merciful', 'biklei-shir' means 'in the vessels of song', 'David' is the well‑known king, 'ish' means 'man', 'haElohim' literally translates to 'the Gods' (as instructed for Elohim), 'veEzra' means 'and Ezra', 'haSopher' means 'the scribe', and 'lifnehem' means 'before them'. The verse strings together a list of individuals and poetic descriptors surrounding a musical setting for David, identifying a man of the Gods and the scribe Ezra standing before the group.
[NEH.12.37] And over the gate of the spring, and opposite them, they went up onto the steps of the city of David, in the ascent to the wall, above the house of David, and to the gate of the water east. [§]
ve'al sha'ar ha'ayin ve'negdam alu al-ma'alot ir David ba-ma'aleh la-chomah me'al leveit David ve'ad sha'ar ha-mayim mizrach.
've'al' means 'and over/on', 'sha'ar' means 'gate', 'ha'ayin' means 'the spring or well', 've'negdam' means 'and opposite them', 'alu' means 'they went up' or 'rose', 'al' means 'upon', 'ma'alot' means 'steps or ramps', 'ir' means 'city', 'David' is the name David, 'ba-ma'aleh' means 'in the ascent' or 'on the way up', 'la-chomah' means 'to the wall', 'me'al' means 'above', 'leveit' means 'the house of', 've'ad' means 'and until' or 'and to', 'sha'ar' again means 'gate', 'ha-mayim' means 'of the water', 'mizrach' means 'east'.
[NEH.12.38] And the second thanksgiving that goes to the left, and I am behind it, and half of the people rise above to the wall, rise above to the tower of furnaces, and up to the wide wall. [§]
veha-todah ha-shenit ha-holekh lemoal va'ani acharah va-chatsi ha-am me'al lechomah me'al le-migdal ha-tannurim ve'ad ha-chomah ha-rachavah.
'veha-todah' means 'and the thanksgiving', 'ha-shenit' means 'the second', together giving 'the second thanksgiving'. 'ha-holekh' means 'that goes', 'lemoal' means 'to the left', so 'that goes to the left'. 'va'ani' means 'and I', 'acharah' means 'behind it/her', indicating the speaker follows it. 'va-chatsi' means 'and half', 'ha-am' means 'the people', 'me'al' means 'above' or 'over', 'lechomah' means 'to the wall', so 'half of the people above to the wall'. The second 'me'al le-migdal ha-tannurim' repeats 'above to the tower of furnaces', with 'migdal' = 'tower' and 'tannurim' = 'furnaces' (plural). Finally, 've'ad ha-chomah ha-rachavah' means 'and up to the wide wall', where 've'ad' = 'and up to', 'ha-chomah' = 'the wall', 'ha-rachavah' = 'the wide/extensive'.
[NEH.12.39] And from above to the gate of Ephraim, and over the gate of the old, and over the gate of the fish, and the tower of Hananel, and the tower of the hundred, and until the gate of the flock, and they stood at the gate of the ambush. [§]
ume'al lesha'ar-Ephraim ve'al-sha'ar ha-yashana ve'al-sha'ar ha-dagim u-migdal chananel u-migdal ha-me'ah ve'ad sha'ar ha-tzon ve'amdu be-sha'ar ha-matrah.
'ume'al' means 'and from above' or 'and over', 'lesha'ar' means 'to the gate of', 'Ephraim' is a proper name, 've'al' means 'and over', 'sha'ar' means 'gate', 'ha-yashana' means 'the old', 'ha-dagim' means 'the fish' (plural), 'u-migdal' means 'and tower', 'chananel' is a proper name (Hananel), 'ha-me'ah' means 'the hundred', 've'ad' means 'and until', 'ha-tzon' means 'the flock', 've'amdu' means 'they stood', 'be-sha'ar' means 'at the gate of', and 'ha-matrah' means 'the trap' or 'the ambush'.
[NEH.12.40] And the two thanksgivings stood in the house of the Gods, and I, and half of the deputies with me. [§]
va-ta'amodnah shtei ha-todot be-beit ha-elohim va-ani va-chatsi ha-seganim immi.
'va-ta'amodnah' means 'and [they] stood', 'shtei' means 'two', 'ha-todot' means 'the thanksgivings', 'be-beit' means 'in the house', 'ha-elohim' means 'the Gods' (literal translation of the name of God), 'va-ani' means 'and I', 'va-chatsi' means 'and half', 'ha-seganim' means 'the deputies' or 'officials', 'immi' means 'with me'. The phrase 'house of the Gods' corresponds to the Hebrew expression for the temple or dwelling place of God.
[NEH.12.41] And the priests Elyakim, Maaseyah, Minyamin, Mikayah, Elyoe-nai, Zekharyah, Chananyah are in the chambers. [§]
veha kohanim Elyakim maaseyah minyamin Mikayah Elyoe-nai Zekharyah Chananyah bachatzotzrot.
'veha kohanim' means 'and the priests', 'Elyakim' is a personal name meaning 'My God will raise', 'maaseyah' means 'works' or 'deeds', 'minyamin' means 'from the south', 'Mikayah' is a personal name meaning 'who is like Yahweh', 'Elyoe-nai' is a personal name meaning 'my God will see', 'Zekharyah' means 'Yahweh remembers', 'Chananyah' means 'God has been gracious', 'bachatzotzrot' means 'in the chambers'.
[NEH.12.42] Maaseyah and Shmeiah and Eleazar and Uzzi and Yohanan and Malchiyah and Eilem and Azar made known the overseers and the appointed one will arise. [§]
u-ma'aseyah u-shem'ayah ve-el'azar ve-uzzi vi-yohanhan u-malkiyyah ve-eilam va-azar va-yashmiyu ha-meshoririm vi-yizrachyah ha-pakid
'u' is the conjunction 'and'. 'ma'aseyah' is a personal name meaning 'burden of YHVH' or 'YHVH's work'. 'shem'ayah' is a name meaning 'heard by YHVH'. 'el'azar' means 'God has helped'. 'uzzi' means 'my strength'. 'yohanhan' (yohanan) means 'the Lord is gracious'. 'malkiyyah' means 'my king' or 'my ruler'. 'eilam' is a name meaning 'eternal' or 'everlasting'. 'azar' means 'help' or 'support'. 'va-yashmiyu' is a verb meaning 'they made known' or 'they proclaimed'. 'ha-meshoririm' is a noun meaning 'the overseers' or 'the rulers'. 'vi-yizrachyah' is a verb meaning 'and the appointed one will rise' or 'will appear'. 'ha-pakid' is a noun meaning 'the appointed' or 'the one set aside'.
[NEH.12.43] On that day they offered great sacrifices and they rejoiced because the Gods gave them great joy, and also the women and the children rejoiced, and the joy of Jerusalem was heard from afar. [§]
Vayizbchu bayom-hahu zevachim gedolim vayismachu ki haElohim simcham simcha gedola vegam hanashim vehayladim samechu vatisshama simchat Yerushalayim merachok.
'Vayizbchu' means 'they offered', 'bayom-hahu' means 'on that day', 'zevachim gedolim' means 'great sacrifices', 'vayismachu' means 'and they rejoiced', 'ki' means 'because', 'haElohim' means 'the Gods' (literal translation of the plural divine name), 'simcham' means 'made them rejoice' or 'their joy', 'simcha gedola' means 'great joy', 'vegam' means 'also', 'hanashim' means 'the women', 'vehayladim' means 'and the children', 'samechu' means 'rejoiced', 'vatisshama' means 'was heard', 'simchat Yerushalayim' means 'the joy of Jerusalem', 'merachok' means 'from afar'.
[NEH.12.44] They appointed on that day men over the neglected things, to the storages, to the contributions, to the first and to the works, to enter them into the fields of the cities, the offerings of the Torah, to the priests and to the Levites, because the joy of Judah was upon the priests and upon the Levites who stood. [§]
Vayipakedu baYom haHu anashim al-haneshekhot la'otzrot laT'rumot laReshit veLaMa'asrot liknos bahem liSdei heArim mena'ot haTora laKo'hanim veLaL'viyim ki Simchat Yehudah al-haKo'hanim ve'al-haL'viyim ha'omedim.
'Vayipakedu' means 'they appointed', 'baYom' means 'on the day', 'haHu' means 'that', 'anashim' means 'men', 'al' means 'over', 'haNeshekhot' (literally 'the neglected/forgotten things'), 'la'otzrot' means 'to the storages', 'laT'rumot' means 'to the contributions', 'laReshit' means 'to the first', 'veLaMa'asrot' means 'and to the works', 'liknos' means 'to enter', 'bahem' means 'into them', 'liSdei' means 'to the fields of', 'heArim' means 'the cities', 'mena'ot' means 'offerings', 'haTora' means 'the Torah', 'laKo'hanim' means 'to the priests', 'veLaL'viyim' means 'and to the Levites', 'ki' means 'because', 'Simchat' means 'the joy of', 'Yehudah' means 'Judah', 'al' means 'upon', 'haKo'hanim' means 'the priests', 've'al' means 'and upon', 'haL'viyim' means 'the Levites', 'ha'omedim' means 'who stood'.
[NEH.12.45] They guarded the service of their the Gods and the service of purity, as well as the washers and the gatekeepers, according to the command of David, Solomon his son. [§]
Vayishmeru mishmeret elohiehem u-mishmeret ha-tahara ve-hamshor'rim ve-hash'aarim ke-mitzvat David Shlomo beno.
'Vayishmeru' means 'they kept' or 'they guarded'; 'mishmeret' means 'the service' or 'the watch'; 'elohiehem' combines 'elohim' (rendered as 'the Gods' per the guideline) with the suffix '-hem' meaning 'their', thus 'their the Gods'; 'u-mishmeret' means 'and the service'; 'ha-tahara' means 'the purity'; 've-hamshor'rim' means 'and the washers' (from the root shor, to wash); 've-hash'aarim' means 'and the gatekeepers' (from shaar, to gate); 'ke-mitzvat' means 'according to the command of'; 'David' is the name David; 'Shlomo' is the name Solomon; 'beno' means 'his son' (referring to Solomon as the son of David).
[NEH.12.46] Because in the days of David and Asaph, from ancient times, the chief of the singers, a song of praise and thanks to the Gods. [§]
Ki-bei-yemei David ve-Osaf miqedem rosh ha-meshorerim ve-shir-tehillah ve-hodot le-Elohim.
'Ki' means 'because', 'bei-yemei' means 'in the days of', 'David' is a proper name, 've-Osaf' means 'and Asaph', 'miqedem' means 'from ancient (times)', 'rosh' means 'head' or 'chief', 'ha-meshorerim' means 'the singers', 've-shir-tehillah' means 'and a song of praise', 've-hodot' means 'and thanks', 'le-Elohim' means 'to the Gods' (Elohim is rendered literally as 'the Gods').
[NEH.12.47] And all Israel in the days of Zerubbabel and in the days of Nehemiah gave portions of the singers and the gatekeepers, a word each day, and they consecrated for the Levites, and the Levites consecrate for the sons of Aaron. [§]
ve-khol Yisrael bi-mei Zerubbabel u-bi-mei Nechemyah notnim menayot ha-meshorerim ve-hashorim devar-yom be-yomo u-makdshim la-leviyyim ve-leviyyim makdshim li-bnei Aharon.
've-khol' means 'and all', 'Yisrael' means 'Israel', 'bi-mei' means 'in the days of', 'Zerubbabel' is a proper name, 'u-bi-mei' means 'and in the days of', 'Nechemyah' is a proper name, 'notnim' means 'they give' or 'they gave', 'menayot' means 'portions' or 'measures', 'ha-meshorerim' means 'the singers', 've-hashorim' means 'and the gatekeepers', 'devar-yom' means 'word of the day' i.e., a daily matter, 'be-yomo' means 'each day', 'u-makdshim' means 'and they consecrate', 'la-leviyyim' means 'to the Levites', 've-leviyyim' means 'the Levites', 'makdshim' means 'consecrate', 'li-bnei' means 'to the sons of', 'Aharon' means 'Aaron'.
NEH.13
[NEH.13.1] On that day it shall be called in the book of Moses in the ears of the people, and it shall be found written in it that the Ammonite and the Moabite shall not enter the assembly of the Gods forever. [§]
BAY-yom ha-HOO nih-KRA beh-SEF-er MO-sheh beh-AZ-ney ha-AM ve-nim-TSÁ kah-TOOV boh ah-SHER lo ya-VO ah-MO-nee u-MOH-avi bi-KEH-hal ha-ELOHIM ad O-LAM.
'BAY-yom' means 'on that day', 'ha-HOO' means 'that', 'nih-KRA' means 'it will be called', 'beh-SEF-er' means 'in the book', 'MO-sheh' means 'Moses', 'beh-AZ-ney' means 'in the ears of', 'ha-AM' means 'the people', 've-nim-TSÁ' means 'and it will be found', 'kah-TOOV' means 'written', 'boh' means 'in it', 'ah-SHER' means 'that which', 'lo' means 'not', 'ya-VO' means 'will come', 'ah-MO-nee' means 'the Ammonite', 'u-MOH-avi' means 'and the Moabite', 'bi-KEH-hal' means 'in the assembly', 'ha-ELOHIM' means 'the Gods', 'ad' means 'until', 'O-LAM' means 'forever'.
[NEH.13.2] Because they did not provide the children of Israel with bread and water, and they hired Bilam against them to curse, and our God turned the curse into a blessing. [§]
Ki lo kidemu et-bnei Yisrael ballechem uvalmayim vayischkor alav et-Bilam leklalo vayahafoch Eloheinu haklala livracha.
'Ki' means 'because', 'lo' means 'not', 'kidemu' means 'they preceded' (negative), 'et' is a direct object marker, 'bnei' means 'children of', 'Yisrael' means 'Israel', 'ballechem' means 'with bread', 'uvalmayim' means 'and with water', 'vayischkor' means 'and he hired', 'alav' means 'against him/it', 'et-Bilam' means the name 'Bilam', 'leklalo' means 'to curse', 'vayahafoch' means 'and he turned', 'Eloheinu' means 'our God', 'haklala' means 'the curse', 'livracha' means 'into a blessing'.
[NEH.13.3] And it was, when they heard the law, they set apart every evening of Israel. [§]
vayehi keshema'am et hatorah vayavdilu kol erev miYisrael.
'vayehi' means 'and it was' (or 'and it happened'), 'keshema'am' means 'when they heard', 'et hatorah' means 'the Torah' (the law), 'vayavdilu' means 'they set apart' or 'they separated', 'kol erev' means 'every evening', 'miYisrael' means 'of Israel' (i.e., belonging to Israel).
[NEH.13.4] And before this, Elyashiv the priest placed (it) in the treasury of the house of our God, near Toviyah. [§]
Ve'lipnei mizeh Elyashiv hakohen natun be'lishkat beit-eloheinu karov leToviyah.
'Ve'lipnei' means 'and before', 'mizeh' means 'this', 'Elyashiv' is a proper name, 'hakohen' means 'the priest', 'natun' means 'was placed' or 'set', 'be'lishkat' means 'in the treasury/office', 'beit-eloheinu' means 'the house of our God' (with 'Elohim' rendered literally as 'the Gods'), 'karov' means 'near' or 'close to', and 'leToviyah' means 'to Toviyah', a personal name.
[NEH.13.5] And he made for him a great basin, and there were before them those who gave the white offering and the vessels, and the tenth part of the grain, the fine flour and the oil, the command of the Levites, and the musicians, and the gatekeepers, and the contribution of the priests. [§]
Vayya'as lo lishkah gedolah vesham hayu lefaním notnim et haminchah halevonah ve hakeilim u ma'asar hadagan hatirósh ve hayitzhar mitzvat haleviyyim ve hamshor'rim ve hashóarim u terumat hakohaním.
'Vayya'as' means 'and he made', 'lo' means 'for him', 'lishkah' means 'a basin', 'gedolah' means 'great', 'vesham' means 'and there', 'hayu' means 'were', 'lefaním' means 'before them', 'notnim' means 'giving', 'et' is a direct object marker (no translation), 'haminchah' means 'the offering', 'halevonah' means 'the white', 've hakeilim' means 'and the vessels', 'u ma'asar' means 'and the tenth part', 'hadagan' means 'of the grain', 'hatirósh' means 'the fine flour', 've hayitzhar' means 'and the oil', 'mitzvat' means 'the command of', 'haleviyyim' means 'the Levites', 've hamshor'rim' means 'and the musicians', 've hashóarim' means 'and the gatekeepers', 'u terumat' means 'and the contribution', 'hakohaním' means 'of the priests'.
[NEH.13.6] And all this I was not in Jerusalem, because in the thirty‑second year of Artaxerxes king of Babylon I came to the king, and at the end of days I was removed from the king. [§]
Uvechol ze lo hayiti biYerushalem ki bishnat sheloshim ushtayim leArtaxerxes melekh Bavel ba'ati el hamelek ulekets yamim nish'alti min hamelek.
'Uvechol' means 'and in all', 'ze' means 'this', 'lo' means 'not', 'hayiti' means 'I was', 'biYerushalem' means 'in Jerusalem', 'ki' means 'because', 'bishnat' means 'in the year of', 'sheloshim' means 'thirty', 'ushtayim' means 'two', 'leArtaxerxes' means 'to Artaxerxes', 'melek' means 'king', 'Bavel' means 'Babylon', 'ba'ati' means 'I came', 'el' means 'to', 'hamelek' means 'the king', 'ulekets' means 'to the end of', 'yamim' means 'days', 'nish'alti' means 'I was taken away', 'min' means 'from', 'hamelek' means 'the king'.
[NEH.13.7] And I will come to Jerusalem, and we will be in evil which Eliashib did to Tobiah to make for him a curse in the courtyards of the house of the Gods. [§]
Va'avo liY'rushalam va'avina ba'ra'ah asher asah Eliashib leTobiyah la'asot lo nishkah bechatzrei beit haElohim.
'Va'avo' means 'and I will come', 'liY'rushalam' means 'to Jerusalem', 'va'avina' means 'and we will be in', 'ba'ra'ah' means 'evil', 'asher' means 'which', 'asah' means 'did', 'Eliashib' is a proper name, 'leTobiyah' means 'to Tobiah', 'la'asot' means 'to make' or 'to do', 'lo' means 'for him', 'nishkah' means 'a curse', 'bechatzrei' means 'in the courtyards', 'beit' means 'house', and 'haElohim' means 'the Gods' (literal translation of the divine name).
[NEH.13.8] And it went very badly for me, and I cast out all the vessels of the house of Tobiyah the outside from the pantry. [§]
Vayera li me'od va'ashlikhah et kol k'lei beit Tobiyah ha chutz min ha lishkah.
'Vayera' means 'and it went badly', 'li' means 'to me', 'me'od' means 'very', 'va'ashlikhah' means 'and I cast out', 'et' is a grammatical particle marking the direct object (not translated), 'kol' means 'all', 'k'lei' means 'the vessels' or 'utensils', 'beit' means 'house of', 'Tobiyah' is a proper name meaning 'good', 'ha' means 'the', 'chutz' means 'outside' or 'outer', 'min' means 'from', 'lishkah' means 'the pantry' or 'inner storage area'.
[NEH.13.9] I said, and they purified the vessels, and I will return there the vessels of the house of the Gods, the offering and the flour. [§]
Vaomerah vaytaharu halelshakhot vaashiva sham k'lei beit haElohim et haminchah vehalvonah.
'Vaomerah' means 'I said', 'vaytaharu' means 'they purified', 'halelshakhot' is a difficult word likely referring to some kind of vessels or utensils, 'vaashiva' means 'I will return', 'sham' means 'there', 'k'lei' means 'the vessels of', 'beit' means 'house', 'haElohim' means 'the Gods' (the literal translation of Elohim), 'et' is the direct object marker, 'haminchah' means 'the offering', and 'vehalvonah' means 'and the flour' (or 'the white substance'). The name Elohim is rendered as 'the Gods' according to the given literal rule.
[NEH.13.10] And I knew that the portions of the Levites were not given, and each man fled to his field, the Levites and the overseers who do the work. [§]
vaedah ki menayot halleviyim lo nittana vaivrekhu ish le-sadehu halleviyim ha-mshor'rim osei hamelacha.
'vaedah' means 'and I knew', 'ki' means 'that', 'menayot' means 'portions' or 'measures', 'halleviyim' means 'the Levites', 'lo' means 'not', 'nittana' means 'were given', 'vaivrekhu' means 'and they fled', 'ish' means 'man' or 'each man', 'le-sadehu' means 'to his field', the second 'halleviyim' again means 'the Levites', 'ha-mshor'rim' means 'the overseers', 'osei' means 'doers' or 'workers', 'hamelacha' means 'the work'.
[NEH.13.11] and I will contend with the deputies and I said, why has the house of the Gods been abandoned, and I gathered them and I set them upon their standing. [§]
va'arivah et-hasganim va'omarah madu'a ne'ezav beit haElohim va'ekbatzem va'amidhem al-amdam.
'va'arivah' means 'and I will contend (or bring conflict)', 'et-hasganim' means 'the deputies' (plural of sgan, assistant), 'va'omarah' means 'and I said', 'madu'a' means 'why', 'ne'ezav' means 'has been abandoned', 'beit haElohim' means 'the house of the Gods' (Elohim translated as the Gods), 'va'ekbatzem' means 'and I gathered them', 'va'amidhem' means 'and I set them (upright)', 'al-amdam' means 'upon their standing' or 'on their position'.
[NEH.13.12] And all Judah brought a tenth of the grain and the barley and the oil to the storehouses. [§]
Ve-kol Yehudah heviu ma'asar ha-dagan ve-hatirsh ve-hayitzhar la'otzarot.
'Ve' means 'and', 'kol' means 'all', 'Yehudah' is the name of the tribe Judah, 'heviu' means 'they brought', 'ma'asar' means 'tithe' (a tenth portion), 'ha' means 'the', 'dagan' means 'grain', 'tirsh' means 'barley', 'yitzhar' means 'oil', 'la' means 'to', and 'otzarot' means 'storehouses' or 'treasuries'.
[NEH.13.13] And I will keep upon the storehouses of Shelemyah the priest and Tsadok the scribe and Pedaya from the Levites and upon their hand Chanun son of Zakkur son of Matanya because they were faithful were considered, and upon them to divide to their brothers. [§]
vaotsra al- otzarot shelemyah hakohen vetsadok hasofer upedaya min- halviim veal- yadhem chanan ben- zakkur ben- matanya ki neeman nechashavu vaaleihem lachlok laacheihem
'vaotsra' means 'and I will keep', 'al-' means 'upon', 'otzarot' means 'storehouses', 'shelemyah' is a proper name, 'hakohen' means 'the priest', 'vetsadok' means 'and Tsadok', 'hasofer' means 'the scribe', 'upedaya' means 'and Pedaya', 'min-' means 'from', 'halviim' means 'the Levites', 'veal-' means 'and upon', 'yadhem' means 'their hand', 'chanan' is a proper name, 'ben-' means 'son of', 'zakkur' is a proper name, 'ben-' again means 'son of', 'matanya' is a proper name, 'ki' means 'because', 'neeman' means 'faithful', 'nechashavu' means 'were considered', 'vaaleihem' means 'upon them', 'lachlok' means 'to divide', 'laacheihem' means 'to their brothers'.
[NEH.13.14] Remember for me, my God, concerning this, and do not blot out my kindness which I have done in the house of my God and in his watch. [§]
Zachra-li Elohai al zot ve-al temach chasday asher asiti beveit Elohai u-bimshmarav.
'Zachra-li' means 'remember for me', 'Elohai' means 'my God', 'al zot' means 'concerning this', 've-al temach' means 'and do not blot out', 'chasday' means 'my kindness', 'asher' means 'which', 'asiti' means 'I have done', 'beveit' means 'in the house of', another 'Elohai' again means 'my God', and 'u-bimshmarav' means 'and in his watch/guard'.
[NEH.13.15] In those days I saw in Judah those who went to Gittah on the Sabbath, bringing the female animals and loading the donkeys, and also wine, grapes, figs, and all cargo, and they brought Jerusalem on the Sabbath day, and I set a spoil on the day of the harvest. [§]
bayamim hahemmah ra'iti biyehudah dorkhim-gittot bashabbat umevii'im ha'arimot ve'omsim al-hachamorim veaf-yayin anavim uteinim vechol-masah umevii'im yerushalem beyom hashabbat va'avid beyom mikram tzayid.
'bayamim' means 'in the days', 'hahemmah' means 'those', 'ra'iti' means 'I saw', 'biyehudah' means 'in Judah', 'dorkhim' means 'those who go', 'gittot' is a place name (Gittah), 'bashabbat' means 'on the Sabbath', 'umevii'im' means 'and they bring', 'ha'arimot' means 'the female animals (or the she-asses)', 've'omsim' means 'and they load', 'al' means 'upon', 'hachamorim' means 'the donkeys', 'veaf-yayin' means 'and also wine', 'anavim' means 'grapes', 'uteinim' means 'and figs', 'vechol-masah' means 'and all cargo', 'umevii'im' again 'and they bring', 'yerushalem' means 'Jerusalem', 'beyom' means 'on the day of', 'hashabbat' means 'the Sabbath', 'va'avid' means 'and I set/established', 'beyom' means 'on the day of', 'mikram' means 'harvest', 'tzayid' means 'a spoil or a hunt'.
[NEH.13.16] And the merchants dwelt in it, bringing trouble and all merchandise, and they sell on the Sabbath for the children of Judah and Jerusalem. [§]
veha-tzorim yashvu ba mevi'im da'ag vechol-mecher u-mochrim ba-shabbat livnei yehudah u-virushalayim.
'veha-tzorim' means 'the merchants', 'yashvu' means 'dwelt' or 'settled', 'ba' means 'in it', 'mevi'im' means 'bringing', 'da\'ag' means 'trouble' or 'distress', 'vechol-mecher' means 'and all merchandise', 'u-mochrim' means 'and they sell', 'ba-shabbat' means 'on the Sabbath', 'livnei' means 'for the children of', 'yehudah' means 'Judah', 'u-virushalayim' means 'and Jerusalem'.
[NEH.13.17] I will contend with the men of Judah and I will say to them, What is this evil thing that you are doing, defiling the Sabbath day. [§]
Va'ariva et chorei Yehudah va'omra lahem mah-hadavar hara hazeh asher atem osim u-mechalelim et-yom haShabbat.
'Va'ariva' means 'and I will contend', 'et' is the direct‑object marker, 'chorei' means 'the men of', 'Yehudah' means 'Judah', 'va'omra' means 'and I will say', 'lahem' means 'to them', 'mah-hadavar' means 'what is the thing', 'hara' means 'evil', 'hazeh' means 'this', 'asher' means 'that/which', 'atem' means 'you (plural)', 'osim' means 'are doing', 'u-mechalelim' means 'and defiling', 'et-yom' means 'the day of', 'haShabbat' means 'the Sabbath'.
[NEH.13.18] Surely thus your ancestors did, and our God brought upon us all this evil and upon this city, and you continue adding grief upon Israel to profane the Sabbath. [§]
halo ko asu avoteichem vayave Eloheinu alenu et kol-harah hazot ve'al ha'ir hazot ve'atem mosifim charon al Yisrael lechalel et hashabbat.
'halo' means 'surely not' or 'is it not', 'ko' means 'thus', 'asu' means 'they did/made', 'avoteichem' means 'your ancestors', 'vayave' means 'and he brought', 'Eloheinu' means 'our God' (the singular form of El, translated as God), 'alenu' means 'upon us', 'et' is the direct‑object marker, 'kol' means 'all', 'harah' means 'evil', 'hazot' means 'this', 've'al' means 'and upon', 'ha'ir' means 'the city', 've'atem' means 'and you (plural)', 'mosifim' means 'continue/add', 'charon' means 'grief' or 'pain', 'al' means 'upon', 'Yisrael' means 'Israel', 'lechalel' means 'to profane', 'hashabbat' means 'the Sabbath'. The name of God, Eloheinu, is rendered as 'our God' following the rule that El = God.
[NEH.13.19] And it happened when the gates of Jerusalem were shut before the Sabbath; I said that the doors were closed, and I said that they would not be opened until after the Sabbath. From my youth I have stood at the gates, and no burden shall come on the Sabbath day. [§]
Vayhi ka'asher tzalelu sha'arei Yerushalayim lifnei haShabbat va'omerah vayissagru hadlatot va'omerah asher lo yiftachum ad achar haShabbat umin-ne'arai he'emadti al-hashe'arim lo yavo massa beyom haShabbat.
'Vayhi' means 'and it happened', 'ka'asher' means 'when' or 'as', 'tzalelu' means 'they were shut', 'sha'arei' means 'gates of', 'Yerushalayim' is 'Jerusalem', 'lifnei' means 'before', 'haShabbat' means 'the Sabbath', 'va'omerah' means 'and I said', 'vayissagru' means 'they were closed', 'hadlatot' means 'the doors', 'asher' means 'that', 'lo' means 'not', 'yiftachum' means 'they will open them', 'ad' means 'until', 'achar' means 'after', 'umin-ne'arai' means 'from my youth', 'he'emadti' means 'I stood', 'al-hashe'arim' means 'at the gates', 'lo yavo' means 'shall not come', 'massa' means 'burden', 'beyom' means 'on the day', and the second 'haShabbat' repeats 'the Sabbath'.
[NEH.13.20] And the merchants and sellers of all merchandise from outside Jerusalem descended once and twice. [§]
vayalin ha-rochelim umokharei kol-mimkar michutz liyerushalayim paam ushteyim.
'vayalin' means 'and they descended', 'ha-rochelim' means 'the merchants', 'umokharei' means 'and sellers', 'kol-mimkar' means 'of all merchandise', 'michutz' means 'from outside', 'liyerushalayim' means 'to Jerusalem', 'paam' means 'once', 'ushteyim' means 'and twice'.
[NEH.13.21] And I will speak to them and say to them, Why are you idle against the wall? If you turn a hand, I will send upon you from that time; they did not come on the Sabbath. [§]
Va'aidah bahem va'omerah aleihem madua atem lenim neged hachomah im-tishnu yad eshlach bachem min ha'et hahi lo-bu ba-shabbat.
'Va'aidah' means 'and I will speak', 'bahem' means 'to them', 'va'omerah' means 'and I say', 'aleihem' means 'to them', 'madua' means 'why', 'atem' means 'you (plural)', 'lenim' means 'are lazy' or 'are idle', 'neged' means 'against', 'hachomah' means 'the wall', 'im-tishnu' means 'if you turn', 'yad' means 'hand', 'eshlach' means 'I will send', 'bachem' means 'upon you', 'min' means 'from', 'ha'et' means 'the time', 'hahi' means 'that', 'lo-bu' means 'they did not come', 'ba-shabbat' means 'on the Sabbath'.
[NEH.13.22] I said to the Levites who would be purified and would come guarding the gates to sanctify the Sabbath day, also this I remembered my God and be gracious toward me abundantly with your kindness. [§]
Vaomerah laleviim asher yihyu mitahharim uvaim shomrim hashaarim leqadesh et-yom hashabbat gam zot zachra-li Elohai vechusah alai kerov chasdecha.
'Vaomerah' means 'I said', 'laleviim' means 'to the Levites', 'asher' means 'who', 'yihyu' means 'they will be', 'mitahharim' means 'purified', 'uvaim' means 'they will come', 'shomrim' means 'guarding', 'hashaarim' means 'the gates', 'leqadesh' means 'to sanctify', 'et-yom' means 'the day', 'hashabbat' means 'the Sabbath', 'gam zot' means 'also this', 'zachra-li' means 'I remembered', 'Elohai' means 'my God', 'vechusah' means 'and be gracious', 'alai' means 'toward me', 'kerov' means 'greatly' or 'abundantly', 'chasdecha' means 'your kindness or mercy'. The name 'Elohai' is a form of 'El' and is translated literally as 'my God' according to the given rule.
[NEH.13.23] Even in those days I saw the Jews who took women of Ashdod, Ammon, and Moab. [§]
Gam bayamim hahem ra'iti et hayehudim hoshivu nashim ashdu'udiot amuniot mo'aviot.
'Gam' means 'also' or 'even'; 'bayamim' means 'in the days'; 'hahem' means 'those'; 'ra'iti' means 'I saw'; 'et' is a direct‑object marker and is not translated; 'hayehudim' means 'the Jews'; 'hoshivu' means 'who took' or 'who brought back' (as wives); 'nashim' means 'women'; 'ashdu'udiot' means 'women from Ashdod'; 'amuniot' means 'women from Ammon'; 'mo'aviot' means 'women from Moab'.
[NEH.13.24] And their children, half speak Ashdodite, and they do not know how to speak Jewish, and [they speak] the language of a people and a nation. [§]
Uv'neihem chatzi medaber Ashdodit ve'einam makirim ledaber Yehudit ve'chilsjon am va'am.
'Uv'neihem' means 'and their children', 'chatzi' means 'half', 'medaber' means 'speaks', 'Ashdodit' means 'the language of Ashdod', 've'einam' means 'and they are not', 'makirim' means 'recognizing' or 'knowing', 'ledaber' means 'to speak', 'Yehudit' means 'Jewish (language)', 've'chilsjon' means 'and a language', 'am' means 'people', 'va'am' means 'and nation'.
[NEH.13.25] And I will contend with them and I will curse them and I will kill from them men and I will strike them and I will make them drink by the Gods if you give your daughters to their sons and if you take from your daughters to your sons and to you. [§]
va'ariv imamm va'akallel va'akeh mehem anashim va'emrtem va'ashbiyeyem b'elohim im-titenu benoteichem livneihem ve'im-tisu mi'bnotayhem livneichem ve-lachem.
'va'ariv' means 'and I will contend', 'imamm' means 'with them', 'va'akallel' means 'and I will curse', 'va'akeh' means 'and I will kill', 'mehem' means 'from them', 'anashim' means 'men', 'va'emrtem' means 'and I will strike them', 'va'ashbiyeyem' means 'and I will make them drink', 'b'elohim' means 'by the Gods', 'im-titenu' means 'if you give', 'benoteichem' means 'your daughters', 'livneihem' means 'to their sons', 've'im-tisu' means 'and if you take', 'mi'bnotayhem' means 'from your daughters', 'livneichem' means 'to your sons', 've-lachem' means 'and to you'.
[NEH.13.26] Indeed, upon these, Solomon the king of Israel has sinned among the many nations; there was no king like him, beloved of his God, and the Gods gave him a king over all Israel. Also the foreign women caused him to sin. [§]
halo al-aleh chata-shlomo melech yisrael u vagoim harabbim lo hayah melech kamohu veahuv le'eloav hayah vayit'neh elohim melech al kol yisrael gam oto hecheti'u hanashim hanachriyot.
'halo' means 'indeed', 'al-aleh' means 'upon these', 'chata' means 'has sinned', 'shlomo' is the name Solomon, 'melech' means 'king', 'yisrael' means 'Israel', 'u vagoim' means 'and among the nations', 'harabbim' means 'the many', 'lo hayah' means 'there was not', 'kamohu' means 'like him', 'veahuv' means 'and beloved', 'le'eloav' means 'to his God', 'hayah' means 'was', 'vayit'neh' means 'and gave him', 'elohim' means 'the Gods', 'al kol yisrael' means 'over all Israel', 'gam oto' means 'also his sign', 'hecheti'u' means 'they caused to sin', 'hanashim' means 'the women', 'hanachriyot' means 'the foreign (women)'. The names of God are rendered literally: 'elohav' as 'His God', 'elohim' as 'the Gods'.
[NEH.13.27] And to you we will hear to do all this great evil, to profane our God, to bring foreign women. [§]
ve lakhem ha nishma la asot et kol ha raah ha gedolah ha zot li meol be elohenu le hoshiv nashim nachriyot.
've' means 'and', 'lakhem' means 'to you (plural)', 'ha' is the definite article 'the', 'nishma' means 'we will hear' or 'it will be heard', 'la' means 'to', 'asot' means 'do' or 'make', 'et' is the accusative marker (no direct translation), 'kol' means 'all', 'ha' again 'the', 'raah' means 'evil' or 'wickedness', 'gedolah' means 'great', 'ha' again 'the', 'zot' means 'this', 'li' means 'for' or 'to', 'meol' (from 'ma'ol') means 'defile' or 'profane', 'be' means 'in' or 'by', 'elohenu' means 'our God', 'le' means 'to', 'hoshiv' means 'bring' or 'cause to sit', 'nashim' means 'women', 'nachriyot' means 'foreign' or 'strange'.
[NEH.13.28] And from the sons of Yoyada, son of Elyashiv, the great priest, groom to Sanbalat the potter, I expelled him from me. [§]
Umi'bnei Yoyada ben-Elyashiv hakohen hagadol chatan lesanbalat hachorni va'avrihehu me'alai.
'Umi'bnei' means 'and from the sons', 'Yoyada' is a personal name, 'ben-Elyashiv' means 'son of Elyashiv', 'hakohen' means 'the priest', 'hagadol' means 'the great', 'chatan' means 'groom', 'lesanbalat' means 'to Sanbalat', 'hachorni' means 'the potter', 'va'avrihehu' means 'and I expelled him', 'me'alai' means 'from me'.
[NEH.13.29] Remember to them my God concerning the redeemers of the priesthood, and the covenant of the priesthood, and the Levites. [§]
Zachrah lahem Elohai al gaolei hakehunah uvrith hakehunah vehalviyim.
'Zachrah' means 'remember', 'lahem' means 'to them', 'Elohai' means 'my God', 'al' means 'concerning' or 'about', 'gaolei' means 'redeemers' (those who redeem), 'hak...uhunah' (written as hakehunah) means 'the priesthood', 'uvrith' means 'and covenant', and 'vehalviyim' means 'and the Levites'.
[NEH.13.30] And you will purify them from every foreign thing, and I will set guards for the priests and for the Levites, each in his work. [§]
Ve-tihartim mikol-nechar va-aamida mishmarot la-kohanim ve-laalviyim ish bimelachtó.
'Ve' means 'and', 'tihartim' means 'you will purify them', 'mikol' means 'from all', 'nechar' means 'foreign' or 'stranger', 'va' means 'and', 'aamida' means 'I will set' or 'establish', 'mishmarot' means 'guards' or 'watchmen', 'la-kohanim' means 'for the priests', 've' means 'and', 'laalviyim' means 'for the Levites', 'ish' means 'each' or 'man', 'bimelachtó' means 'in his work' or 'according to his task'.
[NEH.13.31] And for the wood offering at appointed times and for the first fruits, remember me, my God, for good. [§]
Ulekurban ha'etzim be-itim mezummanot ve-la-bikkurim zakra-li Elohai le-tova.
'U' means 'and', 'le' is the preposition 'for', 'kurban' means 'offering', 'ha' is the definite article 'the', 'etzim' means 'wood' or 'timbers', 'be' means 'in', 'itim' means 'times', 'mezummanot' means 'appointed' or 'set', 've' means 'and', 'la' is 'for the', 'bikkurim' means 'first fruits', 'zakra' means 'remember', '-li' means 'to me', 'Elohai' means 'my God', 'le' means 'for', 'tova' means 'good' or 'favor'.