Ezra

Ezra front

Introduction to Ezra

Part 1: General Introduction

Outline of Ezra

1. The first Jewish exiles return to Jerusalem from Persia (1:1–2:70)
2. The people rebuild and dedicate the temple in Jerusalem (3:1–6:22)
3. More exiles return; Ezra teaches the Law of Yahweh (7:1-8:36)
4. The problem of the people marrying foreigners, and how it is solved (9:1–10:44)

What is the Book of Ezra about?

The book of Ezra is about how the people of Israel returned from Babylon and tried to worship Yahweh again as the law required. To do this, they needed to rebuild their temple so that they could sacrifice to Yahweh. (See: temple, house, house of God)

How should the title of this book be translated?

The book of Ezra is named for the priest Ezra who led the first group of Jews out of exile and back to Judah. Translators can use the traditional title “Ezra.” Or they might choose a clearer title, such as “The Book about Ezra.”

Part 2: Important Religious and Cultural Concepts

Why were Israelites not allowed to marry people from other nations?

Foreigners worshiped many false gods. Yahweh did not allow his people to marry foreigners because he knew that this would cause the people of Israel to worship false gods. (See: god, false god, goddess, idol, idolater, idolatrous, idolatry)

Did all of the people of Israel return to their homeland?

Many of the Jews remained in Babylon instead of returning to the land of Israel. Many of them were successful in Babylon and desired to remain there. However, this meant that they were unable to worship Yahweh in Jerusalem as their ancestors had done.

Part 3: Important Translation Issues

How does the Book of Ezra use the term “Israel”?

The book of Ezra uses the term “Israel” to refer to the kingdom of Judah. It was mostly made up of the tribes of Judah and Benjamin. The other ten tribes had ended their loyalty to any kings descended from David. God allowed the Assyrians to conquer the other ten tribes and take them into exile. As a result, they mixed with other people groups and did not return to the land of Israel. (See: Israel, Israelites)

Are the events in the Book of Ezra told in the order that they actually happened?

Some of the events in the Book of Ezra are not told in the order that they happened, but are grouped according to theme. Translators should pay attention to notes that signal when events are probably out of chronological order.

Ezra 1

Ezra 1 General Notes

Structure and formatting

The chapter records the story of the first Jews as they return from Persia to Judea.

Special concepts in this chapter

King Cyrus

King Cyrus allowed the Jews to return because he wanted them to rebuild the temple. Those who stayed behind gave gifts to those who left to help them on their journey and resettlement. This practice was common under the reign of Cyrus and was used as a way to maintain peace throughout his kingdom. (See: temple, house, house of God)

Possible translation difficulties in this chapter

Jews

After they returned to Judea, the focus of the rest of the Old Testament is on the Jewish people.

Ezra 1:1

וּ⁠בִ⁠שְׁנַ֣ת

The word now introduces a new event in the story. Use the normal method for introducing the beginning of a true story in your language. (See: Introduction of a New Event)

וּ⁠בִ⁠שְׁנַ֣ת אַחַ֗ת לְ⁠כ֨וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס

The original Jewish readers of this book would have known that this is not a reference to the year when Cyrus first became king of the Persians. Rather, it is a reference to the later year when, by conquering Babylon, he became king over the Jews, since Babylon is the nation that had previously conquered the Jews and taken them into exile. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “During the first year after Cyrus, the king of Persia, conquered Babylon and became ruler over the Jews” (See: Assumed Knowledge and Implicit Information)

וּ⁠בִ⁠שְׁנַ֣ת אַחַ֗ת לְ⁠כ֨וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס

This expression could mean that sometime during the first year that he ruled over the Jews, Cyrus issued the decree that this verse describes. However, it could also mean that he issued this decree as soon as he became their ruler. Alternate translation: “As soon as Cyrus, the king of Persia, conquered Babylon and became the ruler of the Jews”

וּ⁠בִ⁠שְׁנַ֣ת אַחַ֗ת

The Hebrew uses a cardinal number here, one, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “first,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of years, you can do that here in your translation. Alternate translation: “In the first year” (See: Ordinal Numbers)

לְ⁠כ֨וֹרֶשׁ֙

Cyrus is the name of a man. (See: How to Translate Names)

פָּרַ֔ס

Persia is the name of an empire. (See: How to Translate Names)

דְּבַר־יְהוָ֖ה

Here, word refers to the thing that Yahweh spoke about. Alternate translation: “the promise that Yahweh had made” (See: Metonymy)

דְּבַר־יְהוָ֖ה

What Yahweh had said specifically was that, after 70 years in exile, the Jews would be allowed to return to their homeland. If it would be helpful to your readers, you could say that explicitly, or you could put this information in a footnote. Alternate translation: “the promise that Yahweh had made that after 70 years in exile, the Jews would be allowed to return to their homeland” (See: Assumed Knowledge and Implicit Information)

יְהוָ֖ה

Yahweh is the name of God that he revealed to his people in the Old Testament. It occurs many times in the book, and it will be helpful to your readers if you translate it consistently each time. (See: How to Translate Names)

מִ⁠פִּ֣י יִרְמְיָ֑ה

Here, mouth represents speaking. Alternate translation: “which Jeremiah spoke about” or “which Jeremiah announced” (See: Metonymy)

הֵעִ֣יר יְהוָ֗ה אֶת־ר֨וּחַ֙ כֹּ֣רֶשׁ

Here the book uses one aspect of Cyrus, his spirit, to represent all of him. Alternate translation: “Yahweh put a desire to do something into Cyrus” (See: Synecdoche)

הֵעִ֣יר יְהוָ֗ה אֶת־ר֨וּחַ֙ כֹּ֣רֶשׁ

Here, the book speaks figuratively of Yahweh causing Cyrus to act by saying that he stirred up his spirit in the way that winds might stir up calm waters and make them move around. The meaning is that Yahweh directly influenced the heart and will of Cyrus to get him to do something. Alternate translation: “Yahweh put a desire to do something into Cyrus” (See: Metaphor)

וַ⁠יַּֽעֲבֶר

The word so indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, he made … to be sent” (See: Connect — Reason-and-Result Relationship)

וַ⁠יַּֽעֲבֶר־קוֹל֙ בְּ⁠כָל־מַלְכוּת֔⁠וֹ

Here, he means Cyrus. In this context, the sound is a voice speaking a message, and the voice figuratively represents the message that it speaks. But since the message could not travel by itself, ultimately the reference is to the messengers who delivered it. Alternate translation: “Cyrus sent messengers out to proclaim a decree everywhere in his empire” (See: Metonymy)

וְ⁠גַם־בְּ⁠מִכְתָּ֖ב

Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. The meaning is: Cyrus also put this decree in writing. You could say that explicitly if it would be helpful to your readers. Alternate translation: “and Cyrus also sent out written copies of the decree” or “and Cyrus also had his scribes write down the decree in his official records” (See: Ellipsis)

Ezra 1:2

יְהוָ֖ה אֱלֹהֵ֣י הַ⁠שָּׁמָ֑יִם

Here Cyrus provides some background information to inform his subjects who Yahweh is. Alternate translation: “Yahweh, the God who is above all” or “Yahweh, the God who rules in heaven” (See: Distinguishing Versus Informing or Reminding)

כֹּ֚ל מַמְלְכ֣וֹת הָ⁠אָ֔רֶץ

All is an exaggeration for emphasis. There were still some kingdoms on earth that Cyrus did not rule. However, he had conquered every other large empire in his part of the world that might have been a threat to him. Alternate translation: “to be unchallenged ruler over this entire land” (See: Hyperbole)

נָ֣תַן לִ֔⁠י

This is an idiom. Alternate translation: “has made me the king over” (See: Idiom)

לִ⁠בְנֽוֹת־ל֣⁠וֹ בַ֔יִת

Cyrus is not going to do the building personally. Rather, he means that he is giving the Jews, the people who worship Yahweh, permission and support to rebuild his temple, which the Babylonians had destroyed. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “to make it possible for the Jews, the people who worship him, to rebuild his temple” (See: Assumed Knowledge and Implicit Information)

בַ֔יִת

Here, house figuratively means a temple. Cyrus speaks of this temple as if it would be a house in which God lived, since God’s presence would be there. Alternate translation: “a temple” (See: Metaphor)

בִּ⁠ירוּשָׁלִַ֖ם אֲשֶׁ֥ר בִּֽ⁠יהוּדָֽה׃

Here, Cyrus provides some background information about the city where he wants the Jews to rebuild the temple of Yahweh, since many of the recipients of his message might not have known where Jerusalem was. Alternate translation: “in Jerusalem, the capital city of the province of Judah” (See: Distinguishing Versus Informing or Reminding)

בִּ⁠ירוּשָׁלִַ֖ם אֲשֶׁ֥ר בִּֽ⁠יהוּדָֽה׃

Jerusalem is the name of a city, and Judah is the name of the province in which it was located. These names occur many times in the book, and it will be helpful to your readers if you translate them consistently each time. (See: How to Translate Names)

Ezra 1:3

מִֽי־בָ⁠כֶ֣ם מִ⁠כָּל־עַמּ֗⁠וֹ

Here, all probably indicates that Cyrus is thinking of not only the people whom the Babylonians had taken into exile from the southern kingdom of Judah some decades before, and their descendants, but also any of the people whose ancestors the Assyrians had taken into exile from the northern kingdom of Israel nearly two centuries earlier. Cyrus now ruled over the territories to which both groups had been exiled. If any in the second group still had awareness and proof of their identity, and if they still wanted to honor and worship Yahweh, they could also return to Jerusalem and help rebuild the temple. (However, as 1:5 indicates, it was essentially Israelites from the tribes of Judah and Benjamin who actually did return.) To make this clear, you could include this information. Alternate translation: “Which of you is an Israelite from any tribe” (See: Assumed Knowledge and Implicit Information)

יְהִ֤י אֱלֹהָי⁠ו֙ עִמּ֔⁠וֹ

Cyrus wishing that God will be with these Israelites is an idiom that expresses his wish that God would make their journey and the rebuilding project successful. If it is more natural in your language, you can say this at the end of the verse. Alternate translation: “May his God make him successful” (See: Idiom)

וְ⁠יַ֕עַל לִ⁠ירוּשָׁלִַ֖ם

Cyrus says go up because the Jews would have to travel from a river valley up into the mountains in order to return from their places of exile to Jerusalem. Alternate translation: “and let him return to Jerusalem” (See: Idiom)

לִ⁠ירוּשָׁלִַ֖ם אֲשֶׁ֣ר בִּ⁠יהוּדָ֑ה

Cyrus once again provides background information about the city. Alternate translation: “to Jerusalem, in the province of Judah” (See: Distinguishing Versus Informing or Reminding)

בֵּ֤ית יְהוָה֙

Here, house figuratively means a temple. Cyrus continues to speak of this temple as if it would be a house in which Yahweh lived, since Yahweh’s presence would be there. Alternate translation: “a temple for Yahweh” (See: Metaphor)

יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל ה֥וּא הָ⁠אֱלֹהִ֖ים אֲשֶׁ֥ר בִּ⁠ירוּשָׁלִָֽם׃

Here Cyrus provides further background information to inform his subjects who Yahweh is. Alternate translation: “Yahweh, the God whom the people of Israel worship, who should have a temple in Jerusalem” (See: Distinguishing Versus Informing or Reminding)

אֱלֹהֵ֣י יִשְׂרָאֵ֔ל

The phrase the God of Israel does not mean that God belongs to Israel, but that this is the God whom Israel worships. Alternate translation: “the God whom Israel worships” (See: Possession)

Ezra 1:4

וְ⁠כָל־הַ⁠נִּשְׁאָ֗ר מִֽ⁠כָּל־הַ⁠מְּקֹמוֹת֮ אֲשֶׁ֣ר ה֣וּא גָֽר־שָׁם֒ יְנַשְּׂא֨וּ⁠הוּ֙ אַנְשֵׁ֣י מְקֹמ֔⁠וֹ

The structure of this sentence may present difficulties for translation because the long phrase at the beginning actually describes who will receive the action, rather than who will do the action. If your readers would misunderstand this, you could say first who will do the action. Alternate translation: “Let the people who live in any place where Jewish survivors are in exile help them”

וְ⁠כָל־הַ⁠נִּשְׁאָ֗ר

This phrase refers to any Israelite who is a surviving member of the group that was taken into exile, or who is a descendant of someone in that group. The word remaining refers to people who are remaining or left over from a larger group. In this context, that larger group is all of the Israelites who lived in the land of Judah before the Babylonians conquered it. Alternate translation: “Any survivor of the Jews who were taken from their land” (See: Idiom)

מִֽ⁠כָּל־הַ⁠מְּקֹמוֹת֮ אֲשֶׁ֣ר ה֣וּא גָֽר־שָׁם֒

Sojourning means living somewhere other than in one’s native land. Here, he refers to any Jew such as is described in the previous phrase. Alternate translation: “in any of the places where a Jew may be living in exile” (See: Idiom)

אֲשֶׁ֣ר ה֣וּא גָֽר־שָׁם֒

Saying where and there in the same phrase like this is a characteristic Hebrew construction, but it might represent an unnecessary duplication in your language. If your readers would misunderstand this, you could omit any translation of the word “there.” Alternate translation: “in which he is living”

יְנַשְּׂא֨וּ⁠הוּ֙ אַנְשֵׁ֣י מְקֹמ֔⁠וֹ

It is likely that both women and men would have helped to gather the supplies listed in the rest of this verse to support the returning Jews. So the term men here probably includes both groups. Alternate translation: “the people of that place should help him” (See: When Masculine Words Include Women)

יְנַשְּׂא֨וּ⁠הוּ֙

Lift here is an idiom that means help. Alternate translation: “let … help him by providing him” (See: Idiom)

הַ֨⁠נְּדָבָ֔ה

The book expects readers to know that these would be extra gifts, beyond the necessities already listed. They might include money to help rebuild the temple and vessels to be used in the temple, such as the ones listed in 1:7–11. Alternate translation: “any extra gifts that they want to give” (See: Assumed Knowledge and Implicit Information)

לְ⁠בֵ֥ית הָ⁠אֱלֹהִ֖ים אֲשֶׁ֥ר בִּ⁠ירוּשָׁלִָֽם׃

House figuratively means a temple. Cyrus continues to speak of this temple as if it would be a house in which God lived, since God’s presence would be there. The book repeatedly uses the expressions house, house of God, and “house of Yahweh” to mean the temple in Jerusalem. It will be helpful to your readers if you translate these expressions consistently every time. Alternate translation: “for the temple that the Jews will rebuild for God in Jerusalem” (See: Metaphor)

Ezra 1:5

וַ⁠יָּק֜וּמוּ

The word then indicates that the sentence it introduces explains the results of what the previous verses have described. Alternate translation: “In response to this decree … prepared” (See: Connect — Reason-and-Result Relationship)

וַ⁠יָּק֜וּמוּ

In this context, the term arose means that these leaders took action to get an enterprise under way. It does not indicate that these leaders had been sitting or lying down and that they stood up. Alternate translation: “Then … started making preparations” (See: Idiom)

רָאשֵׁ֣י הָ⁠אָב֗וֹת

This is an abbreviated way of saying the heads of the father’s houses. Alternate translation: “the clan leaders” (See: Ellipsis)

רָאשֵׁ֣י הָ⁠אָב֗וֹת

Among the Israelites, the expression “father’s house” or “house of the father” originally described an extended-family group. It later came to be used more generally to refer to a larger clan within a tribe. In this expression, the word “house” (which does not appear in the abbreviated version here) figuratively describes all the people descended from a particular person. The term views all of those descendants as if they were one household living together. Alternate translation: “the clan leaders”

רָאשֵׁ֣י

Here, heads is a figurative way of saying leaders. Alternate translation: “leaders” (See: Metaphor)

לִֽ⁠יהוּדָה֙ וּ⁠בִנְיָמִ֔ן

These are the names of two of the tribes of Israel. Alternate translation: “of the tribes of Judah and Benjamin” (See: How to Translate Names)

לְ⁠כֹ֨ל הֵעִ֤יר הָ⁠אֱלֹהִים֙ אֶת־רוּח֔⁠וֹ

Here the book again speaks figuratively of God causing people to act by saying that he stirred up their spirits the way winds might stir up calm waters and get them to move around. The meaning is that God directly influenced the hearts and wills of these clan leaders to get them to do something. Alternate translation: “all those whom God had led to act” (See: Metaphor)

לַ⁠עֲל֣וֹת

As in 1:3, the book says go up because the Jews would have to travel from a river valley up into the mountains in order to return from their places of exile to Jerusalem. Alternate translation: “to return to Jerusalem” (See: Idiom)

Ezra 1:6

וְ⁠כָל־סְבִיבֹֽתֵי⁠הֶם֙

All is an exaggeration for emphasis. Every person who lived near a returning Jew did not necessarily provide support. But the expression indicates that the Jews received very generous support from many of their neighbors. Alternate translation: “And the people of their communities” (See: Hyperbole)

חִזְּק֣וּ בִֽ⁠ידֵי⁠הֶ֔ם

Here, hands figuratively represents strength and power. This expression means that the neighbors of the Jews gave them greater capacity to act and fulfill their project by supplying them with the items listed. Alternate translation: “enabled them by giving them” (See: Metaphor)

לְ⁠בַ֖ד עַל־כָּל־הִתְנַדֵּֽב

This is a reference to the freewill offerings that are also mentioned in 1:4. Alternate translation: “in addition, the people freely gave extra gifts”

Ezra 1:7

וְ⁠הַ⁠מֶּ֣לֶךְ כּ֔וֹרֶשׁ הוֹצִ֖יא

Cyrus did not do this work himself. He ordered others to do it. If that is not understood in your language, you can say this explicitly, as in the UST. (See: Assumed Knowledge and Implicit Information)

כְּלֵ֣י בֵית־יְהוָ֑ה אֲשֶׁ֨ר הוֹצִ֤יא נְבֽוּכַדְנֶצַּר֙ מִ⁠יר֣וּשָׁלִַ֔ם וַֽ⁠יִּתְּנֵ֖⁠ם בְּ⁠בֵ֥ית אֱלֹהָֽי⁠ו׃

Vessels refers to the bowls, basins, and other objects that are listed in 1:9 and 1:10. The book assumes that readers will know that this verse is describing how Nebuchadnezzar, the king of Babylon, took these items from the temple in Jerusalem and then put them, as trophies of conquest, in a temple devoted to his own gods. If it would be helpful to your readers, you could say this explicitly in the text or in a footnote. Alternate translation: “the objects from the temple of Yahweh that Nebuchadnezzar, the king of Babylon, had taken away from Jerusalem when he captured that city and then put in the temple of his own gods” (See: Assumed Knowledge and Implicit Information)

נְבֽוּכַדְנֶצַּר֙

Nebuchadnezzar is the name of a man. (See: How to Translate Names)

Ezra 1:8

וַ⁠יּֽוֹצִיאֵ֗⁠ם כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס עַל־יַ֖ד מִתְרְדָ֣ת הַ⁠גִּזְבָּ֑ר

Here, by the hand of is a metaphor that represents control and action. The expression means that Mithredath did this at the command of Cyrus and on his behalf. Mithredath would have commanded others to do the work; he would not have carried the things in his own hands. Alternate translation: “King Cyrus of Persia ordered his treasurer, Mithredath, to bring them out” (See: Metaphor)

וַ⁠יּֽוֹצִיאֵ֗⁠ם כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס עַל־יַ֖ד מִתְרְדָ֣ת

The implication is that these vessels had remained in the temple where Nebuchadnezzar had put them, and so Mithredath brought them out from there. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “King Cyrus of Persia had his treasurer, Mithredath, bring these vessels out from the temple where Nebuchadnezzar had put them” (See: Assumed Knowledge and Implicit Information)

מִתְרְדָ֣ת

Mithredath is the name of a man. (See: How to Translate Names)

הַ⁠גִּזְבָּ֑ר

This term describes the office of a person responsible for all of the valuable possessions of a kingdom and for the places where they are stored safely. (See: Translate Unknowns)

וַֽ⁠יִּסְפְּרֵ⁠ם֙ לְ⁠שֵׁשְׁבַּצַּ֔ר

Here, he refers to Mithredath, and them refers to the objects for the temple. The expression counted them out probably does not mean that Mithredath handed Sheshbazzar the objects one at a time while announcing the number of each one. It probably means that Mithredath gave Sheshbazzar the objects along with a document that listed how many there were of each kind, as recorded in 1:9 and 1:10. Alternate translation: “Mithredath turned them over to Sheshbazzar along with a detailed list of them” (See: Idiom)

לְ⁠שֵׁשְׁבַּצַּ֔ר

This leader of the first group of exiles to return to Judah, who is called Sheshbazzar here and in 1:11, 5:14, and 5:16, seems to be the same person who is called Zerubbabel in the rest of the book. The reason for the difference in names is not clear. Some interpreters suggest that he was known as Sheshbazzar in the Persian court and that he used the name Zerubbabel as governor of Judah. There are examples in the Bible of Jews having both a Persian name and a Hebrew name. It would probably be best simply to translate both names consistently where they appear without calling attention to the difference, but you could add this possible explanation in a footnote. (See: How to Translate Names)

הַ⁠נָּשִׂ֖יא לִ⁠יהוּדָֽה׃

The book says in 5:14 that Cyrus appointed Sheshbazzar to be the governor of the province of Judah. If it would be helpful to your readers, you could use that phrase to describe him here. Alternate translation: “whom Cyrus had appointed to be the governor of the province of Judah”

Ezra 1:9

וְ⁠אֵ֖לֶּה מִסְפָּרָ֑⁠ם

This expression means that what follows is the number of each kind of utensil that Cyrus is returning (See: Idiom)

מַחֲלָפִ֖ים

This word occurs only here in the Hebrew Bible, and there is some disagreement about its meaning. It is probably a borrowed term from a related language that means “knife,” but the ancient Greek translation took its meaning to be “replacements,” that is, basins to replace others that became unusable. You may see translations that follow the ancient Greek, but we recommend following the Hebrew.

Ezra 1:10

כְּפ֤וֹרֵי כֶ֨סֶף֙ מִשְׁנִ֔ים

This means that these bowls were a different type of bowl than the gold ones just mentioned. This could also mean that they were second in rank of status or honor behind the gold bowls. It does not mean that the silver was of a different type than the silver in the basins described in 1:9.

Ezra 1:11

כָּל־כֵּלִים֙ לַ⁠זָּהָ֣ב וְ⁠לַ⁠כֶּ֔סֶף חֲמֵ֥שֶׁת אֲלָפִ֖ים וְ⁠אַרְבַּ֣ע מֵא֑וֹת

This expression means that the total number of these gold and silver objects was 5,400. Verses 1:9 and 1:10 actually list only 2,499 items, and it is not clear why the numbers are different. The explanation does not seem to be that the total here includes other miscellaneous items because the last item on the list itself is other vessels. It would probably be best simply to report this total without calling attention to the difference and trying to explain it, since there is no clear reason for it.

הַ⁠כֹּ֞ל הֶעֱלָ֣ה שֵׁשְׁבַּצַּ֗ר עִ֚ם הֵעָל֣וֹת הַ⁠גּוֹלָ֔ה מִ⁠בָּבֶ֖ל לִ⁠ירוּשָׁלִָֽם

Like the similar expression in 1:3, here the book says brought up and going up because the Jews had to travel from a river valley up into the mountains to return from exile to Jerusalem. Alternate translation: “Sheshbazzar brought all these vessels along when he traveled to Jerusalem with the group of Jews who had been taken away from their homeland but who were now returning from Babylon to Jerusalem” (See: Idiom)

הַ⁠גּוֹלָ֔ה

The abstract noun exiles refers, in this context, to the community of Jews who were living in Babylon because the Babylonians had relocated them away from their homeland when they conquered Jerusalem. If your readers would misunderstand this, you could translate the idea behind this term with an equivalent phrase. Alternate translation: “the group of Jews who had been taken away from their homeland” (See: Abstract Nouns)

מִ⁠בָּבֶ֖ל

Babylon is the name of a city. The book also uses this name for the empire that was once ruled from that city, and for the region that had been at the heart of this empire that became a province in the Persian Empire. The name occurs many times in the book, and it will be helpful to your readers if you translate it consistently each time. (See: How to Translate Names)

Ezra 2

Ezra 2 General Notes

Special concepts in this chapter

Genealogy

People had to prove through their genealogies that they were priests or that they were even Jews. (See: priest, priesthood)

Ezra 2:1

בְּנֵ֣י הַ⁠מְּדִינָ֗ה

Here, the sons of the province is an idiom that means that these people originated in the province of Judah. Alternate translation: “the people from the province of Judah” (See: Idiom)

הַ⁠מְּדִינָ֗ה

The province means the province of Judah. The book is referring to Judah by something associated with it, its status as a province. (See: Metonymy)

הָֽ⁠עֹלִים֙

Went up means traveled from Babylon back to Judah, since that involves going from a river valley up into the mountains. Alternate translation: “those who returned to Judah from Babylon” (See: Idiom)

מִ⁠שְּׁבִ֣י הַ⁠גּוֹלָ֔ה אֲשֶׁ֥ר הֶגְלָ֛ה נְבוּכַדְנֶצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל לְ⁠בָבֶ֑ל

The abstract nouns captivity and exiles refer to the way Nebuchadnezzar took these people prisoner and transported them away from their homeland. If your readers would misunderstand this, you could translate the idea behind these terms with verbs. Alternate translation: “after Nebuchadnezzar, the king of Babylon, had captured their ancestors, transported them to Babylon, and held them there in a foreign land” (See: Abstract Nouns)

אִ֥ישׁ לְ⁠עִירֽ⁠וֹ׃

Here, a man means each one or each person. Alternate translation: “returning to live in the same towns where their families had lived before” (See: Idiom)

Ezra 2:2

אֲשֶׁר־בָּ֣אוּ עִם

This phrase introduces a list of the men who led this group back to Judah. Alternate translation: “traveling with”

זְרֻבָּבֶ֗ל יֵשׁ֡וּעַ נְ֠חֶמְיָה שְׂרָיָ֨ה רְֽעֵלָיָ֜ה מָרְדֳּכַ֥י בִּלְשָׁ֛ן מִסְפָּ֥ר בִּגְוַ֖י רְח֣וּם בַּעֲנָ֑ה

These are the names of eleven men. (See: How to Translate Names)

יֵשׁ֡וּעַ

This is the high priest, who has the same name as the Levite who is introduced in 2:40. The spelling of this name varies throughout the Bible. To be clear which man is being referred to, the UST will spell this name “Joshua” for the high priest and “Jeshua” for the Levite. You may want to consider whether doing something similar would be helpful for your readers. (See: How to Translate Names)

מִסְפַּ֕ר אַנְשֵׁ֖י עַ֥ם יִשְׂרָאֵֽל

In keeping with the practices of the time, the totals in the list that follows likely include just the men and not also the women and children. Alternate translation: “This is how many men came back from each Israelite clan and town”

Ezra 2:3

בְּנֵ֣י פַרְעֹ֔שׁ אַלְפַּ֕יִם מֵאָ֖ה שִׁבְעִ֥ים וּ⁠שְׁנָֽיִם

This means that from the descendants of Parosh, 2,172 returned. To help make this clear for your readers, you could say something like “returned” throughout 2:3–42, after the name of each group and the number that is given.

בְּנֵ֣י פַרְעֹ֔שׁ

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Parosh” (See: Metaphor)

פַרְעֹ֔שׁ

Parosh is the name of a man. (See: How to Translate Names)

Ezra 2:4

בְּנֵ֣י שְׁפַטְיָ֔ה

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Shephatiah” (See: Metaphor)

שְׁפַטְיָ֔ה

Shephatiah is the name of a man. (See: How to Translate Names)

Ezra 2:5

בְּנֵ֣י אָרַ֔ח

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Arah” (See: Metaphor)

אָרַ֔ח

Arah is the name of a man. (See: How to Translate Names)

Ezra 2:6

בְּנֵֽי־פַחַ֥ת מוֹאָ֛ב לִ⁠בְנֵ֥י יֵשׁ֖וּעַ יוֹאָ֑ב

Here, sons figuratively means descendants. (See: Metaphor)

פַחַ֥ת מוֹאָ֛ב…יֵשׁ֖וּעַ

Pahath-Moab is the name of a man, and Jeshua and Joab are the names of two of his male descendants. (See: How to Translate Names)

Ezra 2:7

בְּנֵ֣י עֵילָ֔ם

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Elam” (See: Metaphor)

עֵילָ֔ם

Elam is the name of a man. (See: How to Translate Names)

Ezra 2:8

בְּנֵ֣י זַתּ֔וּא

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Zattu” (See: Metaphor)

זַתּ֔וּא

Zattu is the name of a man. (See: How to Translate Names)

Ezra 2:9

בְּנֵ֣י

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Zakkai” (See: Metaphor)

זַכָּ֔י

Zakkai is the name of a man. (See: How to Translate Names)

Ezra 2:10

בְּנֵ֣י בָנִ֔י

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Bani” (See: Metaphor)

בָנִ֔י

Bani is the name of a man. (See: How to Translate Names)

Ezra 2:11

בְּנֵ֣י בֵבָ֔י

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Bebai” (See: Metaphor)

בֵבָ֔י

Bebai is the name of a man. (See: How to Translate Names)

Ezra 2:12

בְּנֵ֣י עַזְגָּ֔ד

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Azgad” (See: Metaphor)

עַזְגָּ֔ד

Azgad is the name of a man. (See: How to Translate Names)

Ezra 2:13

בְּנֵי֙ אֲדֹ֣נִיקָ֔ם

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Adonikam” (See: Metaphor)

אֲדֹ֣נִיקָ֔ם

Adonikam is the name of a man. (See: How to Translate Names)

Ezra 2:14

בְּנֵ֣י בִגְוָ֔י

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Bigvai” (See: Metaphor)

בִגְוָ֔י

Bigvai is the name of a man. (See: How to Translate Names)

Ezra 2:15

בְּנֵ֣י עָדִ֔ין

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Adin” (See: Metaphor)

עָדִ֔ין

Adin is the name of a man. (See: How to Translate Names)

Ezra 2:16

בְּנֵֽי־אָטֵ֥ר

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Ater who were descendants of Hezekiah” (See: Metaphor)

אָטֵ֥ר לִֽ⁠יחִזְקִיָּ֖ה

Ater is the name of a man, and Hezekiah is the name of one of his descendants. (See: How to Translate Names)

Ezra 2:17

בְּנֵ֣י בֵצָ֔י

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Bezai” (See: Metaphor)

בֵצָ֔י

Bezai is the name of a man. (See: How to Translate Names)

Ezra 2:18

בְּנֵ֣י יוֹרָ֔ה

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Jorah” (See: Metaphor)

יוֹרָ֔ה

Jorah is the name of a man. (See: How to Translate Names)

Ezra 2:19

בְּנֵ֣י חָשֻׁ֔ם

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Hashum” (See: Metaphor)

חָשֻׁ֔ם

Hashum is the name of a man. (See: How to Translate Names)

Ezra 2:20

בְּנֵ֥י גִבָּ֖ר

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Gibbar” (See: Metaphor)

גִבָּ֖ר

Gibbar is the name of a man. (See: How to Translate Names)

Ezra 2:21

בְּנֵ֣י בֵֽית־לָ֔חֶם מֵאָ֖ה עֶשְׂרִ֥ים וּ⁠שְׁלֹשָֽׁה

The list speaks here of the sons of Bethlehem. This is an idiom that means that these men were from families that had originally lived in that town. Alternate translation: “From the town of Bethlehem, 123 returned” (See: Idiom)

בֵֽית־לָ֔חֶם

Bethlehem is the name of a town. (See: How to Translate Names)

Ezra 2:22

אַנְשֵׁ֥י נְטֹפָ֖ה חֲמִשִּׁ֥ים וְ⁠שִׁשָּֽׁה׃

Netophah is the name of a town. Alternate translation: “From the town of Netophah, 56 returned.” (See: How to Translate Names)

Ezra 2:23

אַנְשֵׁ֣י עֲנָת֔וֹת מֵאָ֖ה עֶשְׂרִ֥ים וּ⁠שְׁמֹנָֽה

Anathoth is the name of a town. Alternate translation: “From the town of Anathoth, 128 returned” (See: How to Translate Names)

Ezra 2:24

בְּנֵ֥י עַזְמָ֖וֶת

The list speaks here of the sons of Azmaveth. This is an idiom that means that these men were from families that had originally lived in that town. Alternate translation: “From the town of Azmaveth, 42 returned” (See: Idiom)

עַזְמָ֖וֶת

Azmaveth is the name of a town. (See: How to Translate Names)

Ezra 2:25

בְּנֵ֨י קִרְיַ֤ת עָרִים֙ כְּפִירָ֣ה וּ⁠בְאֵר֔וֹת

The list speaks here of the sons of Kirjath-Arim, Kephirah, and Beeroth. This is an idiom that means that these men were from families that had originally lived in those towns. Alternate translation: “From the towns of Kirjath-Arim, Kephirah, and Beeroth” (See: Idiom)

קִרְיַ֤ת עָרִים֙ כְּפִירָ֣ה וּ⁠בְאֵר֔וֹת

Kirjath-Arim, Kephirah, and Beeroth are the names of towns. (See: How to Translate Names)

Ezra 2:26

בְּנֵ֤י הָ⁠רָמָה֙ וָ⁠גָ֔בַע

The list speaks here of the sons of Ramah and Geba. This is an idiom that means that these men were from families that had originally lived in those towns. Alternate translation: “From the towns of Ramah and Geba” (See: Idiom)

הָ⁠רָמָה֙ וָ⁠גָ֔בַע

Ramah and Geba are the names of towns. (See: How to Translate Names)

Ezra 2:27

אַנְשֵׁ֣י מִכְמָ֔ס מֵאָ֖ה עֶשְׂרִ֥ים וּ⁠שְׁנָֽיִם

Michmas is the name of a town. Alternate translation: “From the town of Michmas, 122 returned” (See: How to Translate Names)

Ezra 2:28

אַנְשֵׁ֤י בֵֽית־אֵל֙ וְ⁠הָ⁠עָ֔י מָאתַ֖יִם עֶשְׂרִ֥ים וּ⁠שְׁלֹשָֽׁה

Bethel and Ai are the names of towns. Alternate translation: “From the towns of Bethel and Ai, 223 returned” (See: How to Translate Names)

Ezra 2:29

בְּנֵ֥י נְב֖וֹ

The list speaks here of the sons of Nebo. This is an idiom that means that these men were from families that had originally lived in this town. Alternate translation: “From the town of Nebo” (See: Idiom)

נְב֖וֹ

Nebo is the name of a town. (See: How to Translate Names)

Ezra 2:30

בְּנֵ֣י מַגְבִּ֔ישׁ

The list speaks here of the sons of Magbish. This is an idiom that means that these men were from families that had originally lived in those towns. Alternate translation: “From the town of Magbish” (See: Idiom)

מַגְבִּ֔ישׁ

Magbish is the name of a town. (See: How to Translate Names)

Ezra 2:31

בְּנֵי֙ עֵילָ֣ם אַחֵ֔ר

The list speaks here of the sons of Elam. This is an idiom that means that these men were from families that had originally lived in this town. (“The other Elam” indicates that this is the town of that name, not the person of that name mentioned in 2:7.) Alternate translation: “From the town of Elam” (See: Idiom)

עֵילָ֣ם

Here, Elam is the name of a town. (See: How to Translate Names)

Ezra 2:32

בְּנֵ֣י חָרִ֔ם

The list speaks here of the sons of Harim. This is an idiom that means that these men were from families that had originally lived in this town. Alternate translation: “From the town of Harim” (See: Idiom)

חָרִ֔ם

Harim is the name of a town. (See: How to Translate Names)

Ezra 2:33

בְּנֵי־לֹד֙ חָדִ֣יד וְ⁠אוֹנ֔וֹ

The list speaks here of the sons of Lod, Hadid, and Ono. This is an idiom that means that these men were from families that had originally lived in these towns. Alternate translation: “From the towns of Lod, Hadid, and Ono” (See: Idiom)

לֹד֙ חָדִ֣יד וְ⁠אוֹנ֔וֹ

Lod, Hadid, and Ono are the names of towns. (See: How to Translate Names)

Ezra 2:34

בְּנֵ֣י יְרֵח֔וֹ

Here, the list speaks figuratively of the sons of Jericho. This is an idiom that means that these men were from families that had originally lived in this city. Alternate translation: “From the city of Jericho” (See: Idiom)

יְרֵח֔וֹ

Jericho is the name of a city. (See: How to Translate Names)

Ezra 2:35

בְּנֵ֣י סְנָאָ֔ה

The list speaks here of the sons of Senaah. This is an idiom that means that these men were from families that had originally lived in this town. Alternate translation: “From the town of Senaah” (See: Idiom)

סְנָאָ֔ה

Senaah is the name of a town. (See: How to Translate Names)

Ezra 2:36

הַֽ⁠כֹּהֲנִ֑ים

The priests were men chosen to offer sacrifices to God on behalf of God’s people, and to perform other duties and functions to represent God to the people and to represent the people to God. Alternate translation: “This is how many men returned from each family of priests”

בְּנֵ֤י יְדַֽעְיָה֙ לְ⁠בֵ֣ית יֵשׁ֔וּעַ תְּשַׁ֥ע מֵא֖וֹת שִׁבְעִ֥ים וּ⁠שְׁלֹשָֽׁה

Here, sons figuratively means descendants. Alternate translation: “from the descendants of Jedaiah who were descendants of Jeshua, 973 returned” (See: Metaphor)

יְדַֽעְיָה֙…יֵשׁ֔וּעַ

Jedaiah is the name of a man, and Jeshua is the name of one of his male descendants. (See: How to Translate Names)

לְ⁠בֵ֣ית יֵשׁ֔וּעַ

Here, house describes all the people descended from a particular person. The book is describing all of the descendants of Jeshua figuratively as if they were one household living together. Alternate translation: “who were descendants of Jeshua” (See: Metonymy)

Ezra 2:37

בְּנֵ֣י אִמֵּ֔ר

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Immer” (See: Metaphor)

אִמֵּ֔ר

Immer is the name of a man. (See: How to Translate Names)

Ezra 2:38

בְּנֵ֣י פַשְׁח֔וּר

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Pashhur” (See: Metaphor)

פַשְׁח֔וּר

Pashhur is the name of a man. (See: How to Translate Names)

Ezra 2:39

בְּנֵ֣י חָרִ֔ם

Here, sons figuratively means descendants. Alternate translation: “From the descendants of Harim” (See: Metaphor)

חָרִ֔ם

Harim is the name of a man. Alternate translation: “From the descendants of Harim” (See: How to Translate Names)

Ezra 2:40

הַ⁠לְוִיִּ֑ם

The Levites were descendants of Levi. They had the special assignment of helping the priests. Alternate translation: “Some Levites also returned” or “Some of the descendants of Levi also returned” (See: Translate Unknowns)

בְּנֵי־יֵשׁ֧וּעַ וְ⁠קַדְמִיאֵ֛ל לִ⁠בְנֵ֥י הוֹדַוְיָ֖ה

Here, sons figuratively means descendants. Alternate translation: “from the descendants of Jeshua and Kadmiel, who were descended from Hodaviah” (See: Metaphor)

יֵשׁ֧וּעַ וְ⁠קַדְמִיאֵ֛ל…הוֹדַוְיָ֖ה

Jeshua and Kadmiel are men’s names, and Hodaviah is the name of their male ancestor. (See: How to Translate Names)

Ezra 2:41

הַֽ⁠מְשֹׁרְרִ֑ים

The ones who sang refers to vocal musicians who led in worship, in processions, and ceremonies, producing music and chants that emphasized and enhanced the occasion. (See: Translate Unknowns)

בְּנֵ֣י אָסָ֔ף

Here, sons figuratively means descendants. Alternate translation: “who were descendants of Asaph” (See: Metaphor)

אָסָ֔ף

Asaph is a man’s name. (See: How to Translate Names)

Ezra 2:42

בְּנֵ֣י הַ⁠שֹּֽׁעֲרִ֗ים

Here, sons figuratively means descendants. Alternate translation: “Some of the descendants of the gatekeepers also returned” (See: Metaphor)

הַ⁠שֹּֽׁעֲרִ֗ים

Here, the gatekeepers refers to people who had been assigned to the gates of the city of Jerusalem and to the gates of the temple within the city. They were responsible for controlling access to these places. They would open and close the gates at times and for reasons set by the authorities. (See: Translate Unknowns)

בְּנֵי־שַׁלּ֤וּם בְּנֵֽי־אָטֵר֙ בְּנֵי־טַלְמ֣וֹן בְּנֵי־עַקּ֔וּב בְּנֵ֥י חֲטִיטָ֖א בְּנֵ֣י שֹׁבָ֑י

Here, sons figuratively means descendants. Alternate translation: “from the descendants of Shallum, Ater, Talmon, Akkub, Hatita, and Shobai” (See: Metaphor)

שַׁלּ֤וּם…אָטֵר֙…טַלְמ֣וֹן…עַקּ֔וּב…חֲטִיטָ֖א…שֹׁבָ֑י

These are the names of six men. (See: How to Translate Names)

Ezra 2:43

הַ⁠נְּתִינִ֑ים

The term Nethinim describes servants who worked in the temple. Alternate translation: “The temple servants” (See: Translate Unknowns)

הַ⁠נְּתִינִ֑ים

Alternate translation: “Some of the descendants of the temple servants also returned”

בְּנֵי־צִיחָ֥א בְנֵי־חֲשׂוּפָ֖א בְּנֵ֥י טַבָּעֽוֹת׃

Here, sons figuratively means descendants. Alternate translation: “they were from the descendants of Ziha, Hasupha, Tabbaoth” beginning a series that will continue through 2:54. (See: Metaphor)

צִיחָ֥א…חֲשׂוּפָ֖א…טַבָּעֽוֹת

These are the names of three men. (See: How to Translate Names)

Ezra 2:44

בְּנֵי־קֵרֹ֥ס בְּֽנֵי־סִֽיעֲהָ֖א בְּנֵ֥י פָדֽוֹן׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Keros, Siaha, Padon,” (See: Metaphor)

Ezra 2:45

בְּנֵי־לְבָנָ֥ה בְנֵי־חֲגָבָ֖ה בְּנֵ֥י עַקּֽוּב׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Lebanah, Hagabah, Akkub,” (See: Metaphor)

Ezra 2:46

בְּנֵי־חָגָ֥ב בְּנֵי־שַׁלְמַ֖י בְּנֵ֥י חָנָֽן׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Hagab, Shalmai, Hanan,” (See: How to Translate Names)

Ezra 2:47

בְּנֵי־גִדֵּ֥ל בְּנֵי־גַ֖חַר בְּנֵ֥י רְאָיָֽה׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Giddel, Gahar, Reaiah,” (See: Metaphor)

Ezra 2:48

בְּנֵי־רְצִ֥ין בְּנֵי־נְקוֹדָ֖א בְּנֵ֥י גַזָּֽם׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Rezin, Nekoda, Gazzam,” (See: Metaphor)

Ezra 2:49

בְּנֵי־עֻזָּ֥א בְנֵי־פָסֵ֖חַ בְּנֵ֥י בֵסָֽי׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Uzza, Paseah, Besai,” (See: Metaphor)

Ezra 2:50

בְּנֵי־אַסְנָ֥ה בְנֵי־מְעוּנִ֖ים בְּנֵ֥י נפיסים׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Asnah, Meunim, Nephusim,” (See: Metaphor)

Ezra 2:51

בְּנֵי־בַקְבּ֥וּק בְּנֵי־חֲקוּפָ֖א בְּנֵ֥י חַרְחֽוּר׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Bakbuk, Hakupha, Harhur,” (See: Metaphor)

Ezra 2:52

בְּנֵי־בַצְל֥וּת בְּנֵי־מְחִידָ֖א בְּנֵ֥י חַרְשָֽׁא׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Bazluth, Mehida, Harsha,” (See: Metaphor)

Ezra 2:53

בְּנֵי־בַרְק֥וֹס בְּֽנֵי־סִֽיסְרָ֖א בְּנֵי־תָֽמַח׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these three men. Alternate translation: “Barkos, Sisera, Temah,” (See: Metaphor)

Ezra 2:54

בְּנֵ֥י נְצִ֖יחַ בְּנֵ֥י חֲטִיפָֽא׃

Here, sons figuratively means descendants. If you continue the sentence from 2:43, you can just list the names of these two men, and end the series in this verse. Alternate translation: “Neziah, and Hatipha” (See: Metaphor)

Ezra 2:55

בְּנֵ֖י עַבְדֵ֣י שְׁלֹמֹ֑ה

Here, sons figuratively means descendants. Alternate translation: “Some of the descendants of the laborers who had worked for the kingdom also returned” (See: Metaphor)

עַבְדֵ֣י שְׁלֹמֹ֑ה

By servants of Solomon, this list does not mean officials who served in Solomon’s court. Rather, this phrase refers to people whom Solomon first conscripted as laborers. They were descendants of the groups that were living in the land of Canaan before the Israelites occupied it. They and their descendants remained conscripted laborers (slaves) under later kings. Alternate translation: “the laborers that King Solomon first conscripted” or “the laborers who had worked for the kingdom under Solomon” (See: Translate Unknowns)

בְּנֵי־סֹטַ֥י בְּנֵי־הַ⁠סֹּפֶ֖רֶת בְּנֵ֥י פְרוּדָֽא׃

Here, sons figuratively means descendants. Alternate translation: “they were from the descendants of Sotai, Hassophereth, Peruda,” beginning a series that will continue through 2:57. (See: Metaphor)

סֹטַ֥י…הַ⁠סֹּפֶ֖רֶת…פְרוּדָֽא

These are the names of three men. (See: How to Translate Names)

Ezra 2:56

בְּנֵי־יַעְלָ֥ה בְנֵי־דַרְק֖וֹן בְּנֵ֥י גִדֵּֽל׃

Here, sons figuratively means descendants. If you continue the sentence from 2:55, you can just list the names of these three men. Alternate translation: “Jaalah, Darkon, Giddel,” (See: Metaphor)

Ezra 2:57

בְּנֵ֧י שְׁפַטְיָ֣ה בְנֵֽי־חַטִּ֗יל בְּנֵ֛י פֹּכֶ֥רֶת הַצְּבָיִ֖ים בְּנֵ֥י אָמִֽי׃

Here, sons figuratively means descendants. If you continue the sentence from 2:55, you can just list the names of these four men, and end the series in this verse. Alternate translation: “Shephatiah, Hattil, Pochereth Hazzebaim, and Ami” (See: Metaphor)

Ezra 2:58

כָּ֨ל־הַ⁠נְּתִינִ֔ים וּ⁠בְנֵ֖י עַבְדֵ֣י שְׁלֹמֹ֑ה שְׁלֹ֥שׁ מֵא֖וֹת תִּשְׁעִ֥ים וּ⁠שְׁנָֽיִם

Alternate translation: “Altogether, 392 men returned who were descendants of temple servants or of laborers who had worked for the kingdom of Solomon”

Ezra 2:59

וְ⁠אֵ֗לֶּה הָֽ⁠עֹלִים֙

As in 2:1, went up means traveled from Babylon back to Judah, since that involved going from a river valley up into the mountains. Alternate translation: “Some others returned to Judah” (See: Idiom)

מִ⁠תֵּ֥ל מֶ֨לַח֙ תֵּ֣ל חַרְשָׁ֔א כְּר֥וּב אַדָּ֖ן אִמֵּ֑ר

These are the names of five towns in Babylonia. Alternate translation: “who had been living in the towns of Tel Melah, Tel Harsha, Kerub, Addon, and Immer” (See: How to Translate Names)

וְ⁠לֹ֣א יָֽכְל֗וּ לְ⁠הַגִּ֤יד

Alternate translation: “but they had no records to prove”

בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם אִ֥ם מִ⁠יִּשְׂרָאֵ֖ל הֵֽם

All three of these phrases, the house of their fathers, their seed, and whether they were from Israel, mean very similar things. They are used together to give clarity and emphasis. The first phrase refers to a person being able to name a well-known ancestor. The second phrase refers to a person being able to list his ancestors going back to the one that is well-known. The third phrase summarizes the other two: if a person cannot name an ancestor or recite his ancestry, then he cannot claim to be from Israel. If there would be no distinction between these phrases in your language, you could combine them into one phrase. Alternate translations: “that their ancestors had been Israelites” or “what clan they were from or who their ancestors were, whether they were really Israelites” (See Parallelism)

בֵּית־אֲבוֹתָ⁠ם֙

Among the Israelites, the expressions father’s house or house of their fathers originally described an extended-family group. It later came to be used more generally to refer to a larger clan within a tribe. In this expression, the word “house” figuratively describes all the people descended from a particular person. The term views all of those descendants as if they were one household living together. Alternate translation: “what clan they were from” (See: Metaphor)

וְ⁠זַרְעָ֔⁠ם

Here, seed is a metaphor meaning “offspring.” In the Bible, the term refers most often to a person’s descendants. Here it is describing the ancestors of these people, that is, whose seed they were. Alternate translation: “or who their ancestors were” (See: Metaphor)

Ezra 2:60

בְּנֵי־דְלָיָ֥ה בְנֵי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א שֵׁ֥שׁ מֵא֖וֹת חֲמִשִּׁ֥ים וּ⁠שְׁנָֽיִם

Alternate translation: “In this group were 652 men from the descendants of Delaiah, Tobiah, and Nekoda”

בְּנֵי־דְלָיָ֥ה בְנֵי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א

Here, sons figuratively means descendants. Either the men named here were not recognized clan heads of Israel, or the 652 people could not prove that they were descendants of these men. Alternate translation: “The descendants of Delaiah, Tobiah, and Nekoda” (See: Metaphor)

דְלָיָ֥ה…טוֹבִיָּ֖ה…נְקוֹדָ֑א

These are the names of three men. (See: How to Translate Names)

Ezra 2:61

וּ⁠מִ⁠בְּנֵי֙ הַ⁠כֹּ֣הֲנִ֔ים

Alternate translation: “Some of the men who returned from those towns were descendants of the priests”

וּ⁠מִ⁠בְּנֵי֙ הַ⁠כֹּ֣הֲנִ֔ים

Here, sons figuratively means descendants. Alternate translation: “And descendants of the priests” (See: Metaphor)

בְּנֵ֥י חֳבַיָּ֖ה בְּנֵ֣י הַקּ֑וֹץ בְּנֵ֣י בַרְזִלַּ֗י

Here, sons figuratively means descendants. Alternate translation: “they were from the descendants of Habaiah, Hakkoz, and Barzillai” (See: Metaphor)

חֳבַיָּ֖ה…הַקּ֑וֹץ…בַרְזִלַּ֗י

These are the names of three men. (See: How to Translate Names)

אֲשֶׁ֣ר לָ֠קַח מִ⁠בְּנ֞וֹת בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙ אִשָּׁ֔ה

You could start a new sentence here. Alternate translation: “Barzillai married a woman who was one of the descendants of Barzillai the Gileadite”

מִ⁠בְּנ֞וֹת בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙

Here, daughters figuratively means female descendants. Alternate translation: “from the descendants of Barzillai the Gileadite” (See: Metaphor)

וַ⁠יִּקָּרֵ֖א עַל־שְׁמָֽ⁠ם

Alternate translation: “and he took the name of her clan as his own name”

Ezra 2:62

אֵ֗לֶּה בִּקְשׁ֧וּ כְתָבָ֛⁠ם הַ⁠מִּתְיַחְשִׂ֖ים

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “They searched for a mention of their names in the lists of people who were descendants of the priests” (See: Active or Passive)

אֵ֗לֶּה בִּקְשׁ֧וּ כְתָבָ֛⁠ם הַ⁠מִּתְיַחְשִׂ֖ים וְ⁠לֹ֣א נִמְצָ֑אוּ

There are two possible meanings for what these people sought in the record. (1) They were seeking their own names from among a list of descendants from Israelite clan leaders. See the UST. (2) They were seeking the names of the clan leaders listed in verse 61 from among a list of names of Israelite clan leaders. Alternate translation: “The people in that group searched in the documents that had the names of the ancestors of all the clans, but they did not find the names of these men” (See: Active or Passive)

וְ⁠לֹ֣א נִמְצָ֑אוּ

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “but they were not able to find any mention of their names there” (See: Active or Passive)

וַֽ⁠יְגֹאֲל֖וּ מִן־הַ⁠כְּהֻנָּֽה

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “So the Jewish officials did not allow them to be priests” (See: Active or Passive)

וַֽ⁠יְגֹאֲל֖וּ מִן־הַ⁠כְּהֻנָּֽה

The abstract noun priesthood refers to the work that a priest does and the status that a priest holds as a representative of God to the people. If your readers would misunderstand this, you could translate the idea behind this term with an equivalent phrase. Alternate translation: “And so they were not allowed to serve as priests” (See: Abstract Nouns)

Ezra 2:63

הַ⁠תִּרְשָׁ֨תָא֙

Tirshatha was the formal Persian title for the governor of a province, so this would be referring to Sheshbazzar, who may be the same person as Zerubbabel. If your readers would misunderstand this, you could translate the title with a word like “governor,” or you could state the title and then explain it. Alternate translation: “the Tirshatha, that is, the governor” (See: Translate Unknowns)

וַ⁠יֹּ֤אמֶר…לָ⁠הֶ֔ם אֲשֶׁ֥ר לֹא־יֹאכְל֖וּ מִ⁠קֹּ֣דֶשׁ הַ⁠קֳּדָשִׁ֑ים

The phrase the holiest holy food refers to the most sacred part of the food offerings, which was reserved for only the priests to eat. Alternate translation: “told them that they would not be allowed to eat the most sacred food” (See: Idiom)

עַ֛ד עֲמֹ֥ד כֹּהֵ֖ן

Here, stood is a figurative way of saying that a person had assumed the duties of his office. Here, priest means specifically the high priest, since he was the one who would have possession of the objects that this verse describes. Alternate translation: “until the high priest was once again on duty” (See: Metaphor)

לְ⁠אוּרִ֥ים וּ⁠לְ⁠תֻמִּֽים

This was a pair of objects that the high priest kept in the breastpiece of his robe. It is unknown exactly what type of objects they were, but they were used to answer yes-or-no questions and to decide between two alternatives. If the priest, without looking, pulled out the Urim, that meant one answer, while if he pulled out the Thummim, that meant the other answer. If your readers would misunderstand this, you could describe these objects by their function rather than by their names. Alternate translation: “and could use the sacred objects to decide their cases” (See: Translate Unknowns)

Ezra 2:64

כָּל־הַ⁠קָּהָ֖ל כְּ⁠אֶחָ֑ד אַרְבַּ֣ע רִבּ֔וֹא אַלְפַּ֖יִם שְׁלֹשׁ־מֵא֥וֹת שִׁשִּֽׁים׃

The expression as one means all together. Alternate translation: “The total number of men who returned was 42,360” (See: Idiom)

Ezra 2:65

מִ֠⁠לְּ⁠בַד עַבְדֵי⁠הֶ֤ם וְ⁠אַמְהֹֽתֵי⁠הֶם֙ אֵ֔לֶּה שִׁבְעַ֣ת אֲלָפִ֔ים שְׁלֹ֥שׁ מֵא֖וֹת שְׁלֹשִׁ֣ים וְ⁠שִׁבְעָ֑ה

Alternate translation: “not counting their 7,337 male and female servants”

וְ⁠לָ⁠הֶ֛ם מְשֹׁרְרִ֥ים וּֽ⁠מְשֹׁרְר֖וֹת מָאתָֽיִם

This group of those who sang is a different group from those in 2:41. Those were Levites who sang in connection with Israel’s worship. The group here is a class of servants who were employed to provide music for public and private events. Alternate translation: “and the 200 male and female singers whom they employed” (See: Translate Unknowns)

Ezra 2:66

סוּסֵי⁠הֶ֕ם שְׁבַ֥ע מֵא֖וֹת שְׁלֹשִׁ֣ים וְ⁠שִׁשָּׁ֑ה פִּרְדֵי⁠הֶ֕ם מָאתַ֖יִם אַרְבָּעִ֥ים וַ⁠חֲמִשָּֽׁה׃

Alternate translation, beginning a sentence that will continue through the next verse: “The group also brought back with them 736 horses, 245 mules”

Ezra 2:67

גְּמַ֨לֵּי⁠הֶ֔ם אַרְבַּ֥ע מֵא֖וֹת שְׁלֹשִׁ֣ים וַ⁠חֲמִשָּׁ֑ה חֲמֹרִ֕ים שֵׁ֣שֶׁת אֲלָפִ֔ים שְׁבַ֥ע מֵא֖וֹת וְ⁠עֶשְׂרִֽים

Alternate translation, concluding the sentence from the previous verse: “435 camels, and 6,720 donkeys”

Ezra 2:68

וּ⁠מֵ⁠רָאשֵׁי֙

The word and introduces a new event in the story. Use the most natural way in your language to introduce this new event. (See: Introduction of a New Event)

וּ⁠מֵ⁠רָאשֵׁי֙ הָֽ⁠אָב֔וֹת

Here, heads of the fathers is an abbreviated way of saying the heads of father’s houses. The full expression “house of their fathers” was used in 2:59. See how you translated it there, and review the note there if that would be helpful. Alternate translation: “some of the clan leaders” (See: Ellipsis)

וּ⁠מֵ⁠רָאשֵׁי֙

Here, heads is a figurative way of saying leaders. Alternate translation: “And …leaders of” (See: Metaphor)

לְ⁠בֵ֥ית יְהוָ֖ה אֲשֶׁ֣ר בִּ⁠ירוּשָׁלִָ֑ם…לְ⁠בֵ֣ית הָֽ⁠אֱלֹהִ֔ים

As in 1:3–4, the expressions house of Yahweh and house of God both figuratively refer to the same temple. The book speaks of this temple as if it would be a house in which God lived, since God’s presence would be there. Alternate translation: “the temple of Yahweh in Jerusalem … the temple of God” (See: Metaphor)

לְ⁠הַעֲמִיד֖⁠וֹ עַל־מְכוֹנֽ⁠וֹ

This expression indicates figuratively that these gifts were given towards the costs of rebuilding the temple on its former site. The expression envisions the rebuilt temple as like a living thing that would stand in that location. Alternate translation: “to rebuild it on its former site” (See: Personification)

Ezra 2:69

לְ⁠אוֹצַ֣ר הַ⁠מְּלָאכָה֒

The work means the project of rebuilding the temple. The treasury was where all of the money would be kept safely until it was needed. Alternate translation: “to the fund for rebuilding the temple”

זָהָ֗ב דַּרְכְּמוֹנִים֙ שֵׁשׁ־רִבֹּ֣אות וָ⁠אֶ֔לֶף

In ancient times, gold darics each weighed about 8 or 8.5 grams, or about a quarter of an ounce. You could try to express this in terms of modern money values, but if you did, that could cause your Bible translation to become outdated and inaccurate, since those values can change over time. Instead, you might say something general like “61,000 gold coins,” or give the equivalent weight, or use the biblical term in the text and give the weight in a note. (See: Biblical Money)

וְ⁠כֶ֕סֶף מָנִ֖ים חֲמֵ֣שֶׁת אֲלָפִ֑ים

In ancient times, silver minas each weighed about half a kilogram, or about 1.25 pounds. However, as in the case of darics, it would probably be best to say something general like “5,000 silver bars,” or give the equivalent weight, or use the biblical term and give the equivalent weight in a footnote. (See: Biblical Money)

וְ⁠כָתְנֹ֥ת כֹּהֲנִ֖ים מֵאָֽה

Tunics were the special garments that priests would wear while performing their duties in the temple. Alternate translation: “100 special garments for the priests to wear” (See: Translate Unknowns)

Ezra 2:70

וַ⁠יֵּשְׁב֣וּ הַ⁠כֹּהֲנִ֣ים וְ֠⁠הַ⁠לְוִיִּם וּֽ⁠מִן־הָ⁠עָ֞ם וְ⁠הַ⁠מְשֹׁרְרִ֧ים וְ⁠הַ⁠שּׁוֹעֲרִ֛ים וְ⁠הַ⁠נְּתִינִ֖ים בְּ⁠עָרֵי⁠הֶ֑ם וְ⁠כָל־יִשְׂרָאֵ֖ל בְּ⁠עָרֵי⁠הֶֽם׃

This is a summary conclusion to the list. See how you translated each of these terms within the list: priests in v. 36, Levites in v. 40, singers in v. 41, gatekeepers in v. 42, and temple servants in v. 43. Review the notes to each of these verses if that would be helpful. Alternate translation: “So the priests, Levites, other Israelites, singers, gatekeepers, and temple servants returned to Judah and settled in the places where their ancestors had formerly lived”

וְ⁠כָל־יִשְׂרָאֵ֖ל בְּ⁠עָרֵי⁠הֶֽם

This sentence summarizes the previous sentence, which was itself a summary of the chapter. It shows the result of the journey, that the return of the Israelites was accomplished successfully. You could include this meaning with the previous sentence if stating it separately might be confusing for your readers because of the repetition. Its meaning is included in the alternate translation suggested for the previous sentence. (See: Parallelism)

Ezra 3

Ezra 3 General Notes

Structure and formatting

This chapter begins the story of the building of the temple and re-establishment of worship in the new temple. (See: temple, house, house of God)

Special concepts in this chapter

Rebuilding the temple

They immediately began the temple worship even though the temple had not yet been built because they feared the people of the surrounding nations.

Ezra 3:1

וַ⁠יִּגַּע֙

The word then indicates that the events the story will now relate came after the event it has just described. If your readers would misunderstand this, you could show this relationship by using a fuller phrase. Alternate translation: “After this group had returned to Judah” (See: Connect — Sequential Time Relationship)

וַ⁠יִּגַּע֙ הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י

This phrase refers to the beginning of the seventh month in the Jewish religious calendar, which is the first month in the Jewish civic calendar. The phrase is actually giving the reason why the people gathered in Jerusalem at this time. It was the start of a new year, and the leadership had decided to resume community worship, including daily sacrifices, as of the beginning of that year, as 3:6 indicates. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “At the start of the seventh month, because it was the beginning of a new civic year” (See: Assumed Knowledge and Implicit Information)

הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י

Alternate translation: “month seven” (See: Ordinal Numbers)

הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י

You could convert the Hebrew month into an equivalent on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the equivalency will be different every year and the translation will not be entirely accurate. So you may just want to use the number of the Hebrew month. (See: Hebrew Months)

וּ⁠בְנֵ֥י יִשְׂרָאֵ֖ל בֶּ⁠עָרִ֑ים ס וַ⁠יֵּאָסְפ֥וּ הָ⁠עָ֛ם…אֶל־יְרוּשָׁלִָֽם

Here the book repeats some background information to remind readers why the Israelites were not all in Jerusalem already and would have had to come there from various places. Alternate translation: “the Israelites came from the different places where they had settled and they gathered … in Jerusalem” (See: Distinguishing Versus Informing or Reminding)

וּ⁠בְנֵ֥י יִשְׂרָאֵ֖ל

Here, sons figuratively means descendants. The book is envisioning all of the Israelites as descendants of the patriarch Jacob, who was also known as Israel. Alternate translation: “the Israelites” (See: Metaphor)

וַ⁠יֵּאָסְפ֥וּ הָ⁠עָ֛ם

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “And they gathered together” (See: Active or Passive)

כְּ⁠אִ֥ישׁ אֶחָ֖ד

As one man is an idiom that means they gathered as if they were a single person, that is, all in one place at the same time for the same purpose. Alternate translation: “as if they were a single person” (See: Idiom)

Ezra 3:2

וַ⁠יָּקָם֩

The word then indicates that the events the story will now relate came after the event it has just described. If your readers would misunderstand this, you could show this relationship by using a fuller phrase. Alternate translation: “Once everyone had gathered, arose” (See: Connect — Sequential Time Relationship)

וַ⁠יָּקָם֩

In this context, the word arose means they took action to get an enterprise under way. It does not indicate that these leaders had been sitting or lying down and that they stood up. Alternate translation: “Then took action” or “Then carried out their plans” (See: Idiom)

יֵשׁ֨וּעַ בֶּן־יֽוֹצָדָ֜ק

Jeshua is the name of a man. See how you translated it in 2:2. Jozadak is the name of his father. (See: How to Translate Names)

וְ⁠אֶחָ֣י⁠ו הַ⁠כֹּהֲנִ֗ים

Here, brothers is likely a figurative way of saying fellow priests, although it is possible that some of the biological brothers of Jeshua were included in this group. Jeshua himself was the high priest at this time. Alternate translation: “his fellow priests” (See: Metaphor)

וּ⁠זְרֻבָּבֶ֤ל בֶּן־שְׁאַלְתִּיאֵל֙

Zerubbabel is the name of a man. See how you translated it in 2:2. Shealtiel is the name of his father. (See: How to Translate Names)

וְ⁠אֶחָ֔י⁠ו

Here, brothers appears to be a figurative way of saying fellow leaders. The other seven men listed in 2:2 as leaders of the group that returned from exile may be particularly in view. Alternate translation: “and his fellow leaders” (See: Metaphor)

וַ⁠יִּבְנ֕וּ אֶת־מִזְבַּ֖ח אֱלֹהֵ֣י יִשְׂרָאֵ֑ל לְ⁠הַעֲל֤וֹת עָלָי⁠ו֙ עֹל֔וֹת

This was a way of resuming regular community worship even before construction began on the new temple. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “and they built a new altar to the God of Israel so that the priests could start offering sacrifices right away on behalf of the community” (See: Assumed Knowledge and Implicit Information)

עֹל֔וֹת

The book assumes that readers will know that this means whole burnt offerings, that is, sacrifices that were burned up completely on the altar. These were offered to express a desire to be in good standing with God through the complete sacrifice of something valuable and also through the creation of an aroma, the smell of roasting meat, that was considered to be pleasing to God. If your language has a special term for such offerings, you can use it in your translation. Alternate translation: “whole burnt offerings” (See: Assumed Knowledge and Implicit Information)

כַּ⁠כָּת֕וּב בְּ⁠תוֹרַ֖ת מֹשֶׁ֥ה

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “as God had commanded the people of Israel to do through Moses” (See: Active or Passive)

מֹשֶׁ֥ה אִישׁ־הָ⁠אֱלֹהִֽים

Here the book repeats some background information to remind readers who Moses was. Alternate translation: “Moses, that godly man” or “Moses, that man who knew God well” (See: Distinguishing Versus Informing or Reminding)

מֹשֶׁ֥ה

Moses is the name of a man. It occurs many times throughout the book, and it will be helpful to your readers if you translate it consistently each time. (See: How to Translate Names)

Ezra 3:3

וַ⁠יָּכִ֤ינוּ הַ⁠מִּזְבֵּ֨חַ֙ עַל־מְכ֣וֹנֹתָ֔י⁠ו כִּ֚י בְּ⁠אֵימָ֣ה עֲלֵי⁠הֶ֔ם מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

If your readers would misunderstand this, you could reverse the order of these phrases since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “Because they were afraid of the people from other groups who lived around them, thinking they might attack them, they wanted to ask God for help and protection, so they made rebuilding the altar their first priority” or “Because they were afraid of the people from other groups who lived around them, thinking they might try to stop them from rebuilding the temple, they wanted to get started on rebuilding as quickly as possible, and so they began right away with the altar” (See: Connect — Reason-and-Result Relationship)

וַ⁠יָּכִ֤ינוּ הַ⁠מִּזְבֵּ֨חַ֙ עַל־מְכ֣וֹנֹתָ֔י⁠ו

This phrase likely means that the priests and leaders built this new altar right at the place where the altar had been located within the former temple. You could say that as an alternate translation If your readers would misunderstand this. (See: Assumed Knowledge and Implicit Information)

כִּ֚י בְּ⁠אֵימָ֣ה עֲלֵי⁠הֶ֔ם מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

The book does not say specifically why the Israelites were afraid of the people from other groups who lived around them. Two possibilities are that they were afraid these people might attack them or that they might try to keep them from rebuilding the temple, in both cases to stop them from re-establishing themselves in their former homeland. If it would be helpful to your readers, you could suggest one of these explanations explicitly. Alternate translation: “because they were afraid that the people from other groups who lived around them might attack them, they wanted to ask God for help and protection” or “because they were afraid that the people from other groups who lived around them might try to stop them from rebuilding the temple, they wanted to get started on rebuilding as quickly as possible” (See: Assumed Knowledge and Implicit Information)

בְּ⁠אֵימָ֣ה עֲלֵי⁠הֶ֔ם

Here the book uses a spatial metaphor of dread or fear landing on or resting on the Israelites to express that the Israelites felt that emotion. Alternate translation: “they were very afraid” (See: Metaphor)

מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

This was the expression that the Jews used to refer to members of other people groups, including some that the Assyrians had brought into the area who were originally from other places (lands) but who were now living in and around the province of Judah. Alternate translation: “people from other groups” (See: Idiom)

וַיַּעֲל֨וּ עָלָ֤י⁠ו עֹלוֹת֙ לַֽ⁠יהוָ֔ה עֹל֖וֹת לַ⁠בֹּ֥קֶר וְ⁠לָ⁠עָֽרֶב

The word then at the beginning of this sentence indicates that the activity it describes took place after the events the story has been describing. Specifically, this was a continuous activity, not something the leaders did just on that occasion. If your readers would misunderstand this, you could show this relationship by using a phrase such as “from that time on.” Alternate translation: “From that time on, the priests offered sacrifices to Yahweh on this altar every morning and every evening” (See: Connect — Sequential Time Relationship)

וַיַּעֲל֨וּ עָלָ֤י⁠ו עֹלוֹת֙ לַֽ⁠יהוָ֔ה עֹל֖וֹת לַ⁠בֹּ֥קֶר וְ⁠לָ⁠עָֽרֶב

As 3:2 notes, God had commanded these daily offerings in the law of Moses. By resuming them, the leaders and priests were restoring the regular worship life of the community. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “From that time on, the priests offered sacrifices to Yahweh on this altar every morning and every evening. By doing that, they restored the regular worship life of the community” (See: Assumed Knowledge and Implicit Information)

Ezra 3:4

וַֽ⁠יַּעֲשׂ֛וּ

The word Then indicates that the events the story will now recount came after the event it has just related. If your readers would misunderstand this, you could show this relationship by using an equivalent phrase. The next event is specifically the Festival of Tabernacles, which the law of Moses said to observe from the fifteenth through the twenty-second days of the seventh month. So that event would have taken place about two weeks after the Israelites first gathered in Jerusalem. Alternate translation: “Later that month” (See: Connect — Sequential Time Relationship)

וַֽ⁠יַּעֲשׂ֛וּ אֶת־חַ֥ג הַ⁠סֻּכּ֖וֹת

This phrase describes the Israelites celebrating an observance that is also known as the Festival of Tabernacles. The purpose of this festival was to remind the Israelites how Yahweh had cared for their ancestors when they lived in temporary shelters as they traveled through the wilderness from Egypt to Canaan. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “The Israelites celebrated the Festival of Tabernacles to remember how God had taken care of their ancestors when they had only temporary shelters to live in as they traveled through the wilderness from Egypt to Canaan” (See: Assumed Knowledge and Implicit Information)

כַּ⁠כָּת֑וּב

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “as God had commanded the people of Israel to do through Moses” (See: Active or Passive)

וְ⁠עֹלַ֨ת י֤וֹם בְּ⁠יוֹם֙ בְּ⁠מִסְפָּ֔ר כְּ⁠מִשְׁפַּ֖ט דְּבַר־י֥וֹם בְּ⁠יוֹמֽ⁠וֹ

These expressions refer to the way the law of Moses commanded the Israelites to offer a different number of sacrifices on each of the eight days of this festival. Alternate translation: “they offered burnt offerings every day, and on each day they offered the number of sacrifices that the law specified for that day” (See: Assumed Knowledge and Implicit Information)

Ezra 3:5

וְ⁠אַחֲרֵי כֵ֞ן

This phrase indicates that the activity it describes took place after the one it has just described. If your readers would misunderstand this, you could show this relationship by using a phrase such as “And from that time on.” (See: Connect — Sequential Time Relationship)

עֹלַ֤ת תָּמִיד֙ וְ⁠לֶ֣⁠חֳדָשִׁ֔ים וּ⁠לְ⁠כָל־מוֹעֲדֵ֥י יְהוָ֖ה הַ⁠מְקֻדָּשִׁ֑ים וּ⁠לְ⁠כֹ֛ל מִתְנַדֵּ֥ב נְדָבָ֖ה לַ⁠יהוָֽה

Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. The meaning seems to be that once the daily morning and evening sacrifices had been re-instituted, the less frequent sacrifices were resumed as well, including those for the new moon, for the annual festivals, and on the occasion of freewill offerings. You could say that explicitly if it would be helpful to your readers. Alternate translation: “the priests offered sacrifices every morning and evening, and they also offered sacrifices for the new moon festivals, for the festivals that Yahweh had commanded them to observe each year, and whenever anyone freely offered an animal to Yahweh” (See: Ellipsis)

Ezra 3:6

מִ⁠יּ֤וֹם אֶחָד֙

The Hebrew uses a cardinal number here, one, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, first, in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “Starting on the first day” (See: Ordinal Numbers)

הֵחֵ֕לּוּ לְ⁠הַעֲל֥וֹת עֹל֖וֹת לַ⁠יהוָ֑ה וְ⁠הֵיכַ֥ל יְהוָ֖ה לֹ֥א יֻסָּֽד

This sentence draws a contrast between the conditions under which readers would have expected sacrifices to resume and the conditions under which they actually did resume. You could use a connecting phrase such as “even though” between the two clauses to indicate this contrast. Alternate translation: “they resumed offering sacrifices to Yahweh, even though they had not yet rebuilt the temple of Yahweh” (See: Connect — Contrast Relationship)

וְ⁠הֵיכַ֥ל יְהוָ֖ה לֹ֥א יֻסָּֽד

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “the Jewish leaders had not yet rebuilt the temple of Yahweh” (See: Active or Passive)

וְ⁠הֵיכַ֥ל יְהוָ֖ה לֹ֥א יֻסָּֽד

This phrase likely means specifically that no one had laid a foundation yet for the new temple. That would have been the first step in construction. However, this seems to be a figurative way of describing the entire process of building the temple by referring to one part of that process, its first step. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the Jewish leaders had not yet rebuilt the temple of Yahweh” (See: Synecdoche)

Ezra 3:7

וַ⁠יִּ֨תְּנוּ

Here, the word and indicates that the sentence it introduces will explain what people did as a result of the situation that the previous sentence described. Alternate translation: “And so they gave” (See: Connect — Reason-and-Result Relationship)

וַ⁠יִּ֨תְּנוּ־כֶ֔סֶף לַ⁠חֹצְבִ֖ים וְ⁠לֶ⁠חָרָשִׁ֑ים

The implication is that the Jewish leaders did this, and the rest of the things the verse describes, in order to start construction on the new temple. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “In order to start building a new temple, the Jewish leaders hired masons and carpenters” (See: Assumed Knowledge and Implicit Information)

וַ⁠יִּ֨תְּנוּ־כֶ֔סֶף לַ⁠חֹצְבִ֖ים וְ⁠לֶ⁠חָרָשִׁ֑ים

Gave is an idiom that means the Jewish leaders paid money to these workers in exchange for their expected labor. The money was not a gift. Alternate translation: “And they hired masons and carpenters” (See: Idiom)

וַ⁠יִּ֨תְּנוּ־כֶ֔סֶף

Here, silver means money. Though the payment may have been in the form of silver bars, such as are described in 2:69, it may also have been in the form of some other type of money. The book is describing a payment figuratively by reference to something that was the most common type of money. Alternate translation: “And they paid money” (See: Metonymy)

לַ⁠חֹצְבִ֖ים

The term masons describes workers who build things from stone. Alternate translation: “stoneworkers” (See: Translate Unknowns)

וְ⁠לֶ⁠חָרָשִׁ֑ים

The term carpenters describes workers who build things from wood. Alternate translation: “woodworkers” (See: Translate Unknowns)

וּ⁠מַאֲכָ֨ל וּ⁠מִשְׁתֶּ֜ה וָ⁠שֶׁ֗מֶן לַ⁠צִּֽדֹנִים֙ וְ⁠לַ⁠צֹּרִ֔ים

This phrase describes a further step that the Jewish leaders took to rebuild the temple. The words they gave, earlier in the sentence, apply to this phrase as well. In this case, gave would now have the sense of “sent,” since the leaders sent the food, drink, and oil to people in distant cities. Alternate translation: “and they also sent grain and wine and olive oil to people who lived in the cities of Sidon and Tyre” (See: Idiom)

וּ⁠מַאֲכָ֨ל וּ⁠מִשְׁתֶּ֜ה וָ⁠שֶׁ֗מֶן

While these are all general terms that describe categories of things, the book is likely using them to refer figuratively to specific items within each category. While food means anything to eat, here it probably means grain, which the Israelites grew in their land and which they could transport relatively easily. Similarly, drink means anything to drink, but it probably means wine, and oil probably means olive oil, because these were both things that the Israelites also produced and could transport. Alternate translation: “and grain and wine and olive oil” (See: Synecdoche)

לַ⁠צִּֽדֹנִים֙ וְ⁠לַ⁠צֹּרִ֔ים

These are the names of two people groups. The terms describe the residents of the cities of Sidon and Tyre, which were located on the seacoast north of Israel. (See: How to Translate Names)

לְ⁠הָבִיא֩

This phrase describes the purpose for which the Jewish leaders took the actions just described. If your readers would misunderstand this, you could use a term such as “so that” to indicate this. Alternate translation: “so that they would bring” (See: Connect — Goal (Purpose) Relationship)

עֲצֵ֨י אֲרָזִ֤ים

The term cedar refers to large fir trees with strong, beautiful, aromatic wood that were valued for construction. Such trees grew plentifully and grew to great heights in the region of Lebanon. Alternate translation: “cedar trees” (See: Translate Unknowns)

מִן־הַ⁠לְּבָנוֹן֙ אֶל־יָ֣ם יָפ֔וֹא

The sea of Joppa is not the name of a body of water. Instead, that term refers to the coast of the Mediterranean Sea at the port city of Joppa. This full phrase means that the people of Tyre and Sidon were to cut cedar trees in Lebanon and transport them to Israel by floating them along the seacoast to the port of Joppa. Alternate translation: “by sea from Lebanon to Joppa” (See: Idiom)

הַ⁠לְּבָנוֹן֙

Lebanon is the name of a place. It was a mountainous region located along the coast of the Mediterranean Sea, north of Israel. (See: How to Translate Names)

יָפ֔וֹא

Joppa is the name of a city. (See: How to Translate Names)

כְּ⁠רִשְׁי֛וֹן כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרַ֖ס עֲלֵי⁠הֶֽם

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “for King Cyrus of Persia had authorized them to do this” (See: Active or Passive)

כְּ⁠רִשְׁי֛וֹן כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרַ֖ס עֲלֵי⁠הֶֽם

If your readers would misunderstand this, you can translate the abstract noun permission with a verb. Alternate translation: “since King Cyrus of Persia had authorized them to do this” (See: Abstract Nouns)

כְּ⁠רִשְׁי֛וֹן כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרַ֖ס עֲלֵי⁠הֶֽם

If your readers would misunderstand this, you could put this sentence earlier or even first in the verse since it gives the reason for the actions that the rest of the verse describes. You could also show the connection by beginning the next sentence with a phrase such as “and so.” Alternate translation: “King Cyrus of Persia had authorized the Jewish leaders to get the materials they needed to rebuild the temple, and so” (See: Connect — Reason-and-Result Relationship)

Ezra 3:8

וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית לְ⁠בוֹאָ֞⁠ם

The word Then at the beginning of this phrase indicates that the events the story will now relate came after the events it has just described. Alternate translation: “Then in the second year after they came” (See: Connect — Sequential Time Relationship)

וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית לְ⁠בוֹאָ֞⁠ם אֶל־בֵּ֤ית הָֽ⁠אֱלֹהִים֙ לִ⁠יר֣וּשָׁלִַ֔ם בַּ⁠חֹ֖דֶשׁ הַ⁠שֵּׁנִ֑י

“Then in month two of year two after arriving at the house of God in Jerusalem” or “Then in the springtime of the second year since they came to the house of God in Jerusalem” or “Seven months after they had come to the house of God in Jerusalem” (See: Ordinal Numbers)

וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית לְ⁠בוֹאָ֞⁠ם אֶל־בֵּ֤ית הָֽ⁠אֱלֹהִים֙ לִ⁠יר֣וּשָׁלִַ֔ם

At this time, there was no temple in Jerusalem. So this phrase means one of two things: (1) The book could be referring implicitly to the place where God's temple belonged. It seems that the people thought of the temple site as God's temple, even though it was in ruins. Alternate translation: “In the second year after they returned from exile to the site of God's temple in Jerusalem.” or (2) The book could be referring implicitly to the purpose for which they came. Alternate translation: “In the second year after they returned to Jerusalem in order to build a temple there for God.” (See: Assumed Knowledge and Implicit Information)

בֵּ֤ית הָֽ⁠אֱלֹהִים֙

“the temple” (See: Metaphor)

בַּ⁠חֹ֖דֶשׁ הַ⁠שֵּׁנִ֑י

The book does not say explicitly why the Jewish leaders started the actual construction of the new temple at this time. One possibility is that once they had ordered the necessary materials, as 3:7 describes, it took seven months for enough materials to be delivered for construction to begin. Another possibility is that the leaders waited until spring because winter would have been a bad time to start building. Yet another possibility is that they wanted to lay the foundation of this new temple in the second month of the year for ceremonial reasons, because that was the month in which King Solomon had laid the foundation of the original temple. If it would be helpful to your readers, you could put these explanations in a footnote.

זְרֻבָּבֶ֣ל בֶּן־שְׁ֠אַלְתִּיאֵל

Zerubbabel is the name of a man, and Shealtiel is the name of his father. See how you translated these names in 3:2. (See: How to Translate Names)

וְ⁠יֵשׁ֨וּעַ בֶּן־יֽוֹצָדָ֜ק

Jeshua is the name of a man, and Jozadak is the name of his father. See how you translated these names in 3:2. (See: How to Translate Names)

וּ⁠שְׁאָ֥ר אֲחֵי⁠הֶ֣ם ׀ הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֗ם

Here, brothers seems to be a figurative way of saying fellow leaders, since the priests and Levites were also leaders in the community like Zerubbabel, the governor, and Jeshua, the high priest. Alternate translation: “and their fellow leaders, the priests and Levites” (See: Metaphor)

וְ⁠כָל־הַ⁠בָּאִים֙ מֵ⁠הַ⁠שְּׁבִ֣י יְרֽוּשָׁלִַ֔ם

The abstract noun captivity refers to the way the Babylonians had transported many of the Jews away from their homeland when they conquered Jerusalem. (These included many of the parents or grandparents of the people here, but also some of these people themselves, as 3:12 indicates.) If your readers would misunderstand this, you could translate the idea behind this term with an equivalent phrase. Alternate translation: “and the rest of the people who had returned to Jerusalem from where their enemies had taken them” (See: Abstract Nouns)

הֵחֵ֡לּוּ

Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete because they were understood by the original readers. You can supply them from the context, If your readers would misunderstand this. Alternate translation: “began to build the new temple” (See: Ellipsis)

וַ⁠יַּעֲמִ֣ידוּ

This phrase describes the purpose for which the Jewish leaders took the actions that the rest of the verse describes. If your readers would misunderstand this, you could use a term such as “so” to indicate this. Alternate translation: “so they appointed” (See: Connect — Goal (Purpose) Relationship)

אֶת־הַ⁠לְוִיִּ֗ם מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה

Here, son of 20 years and above is an idiom that indicates a person’s age. Alternate translation: “the Levites who were at least 20 years old” (See: Idiom)

לְ⁠נַצֵּ֖חַ עַל־מְלֶ֥אכֶת בֵּית־יְהוָֽה

In this context, the work of the house is an abbreviated way of referring to the project of constructing a temple. Alternate translation: “to supervise the construction of the temple for Yahweh” (See: Ellipsis)

בֵּית־יְהוָֽה

See how you translated this expression in 1:3. Alternate translation: “the temple for Yahweh” (See: Metaphor)

Ezra 3:9

וַ⁠יַּעֲמֹ֣ד

Here, the word and indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “So … helped” (See: Connect — Reason-and-Result Relationship)

יֵשׁ֡וּעַ

Jeshua is the name of a man, but he is not the high priest mentioned in the previous verse. Rather, he is the Levite clan leader listed in 2:40 as one of the exiles who returned to Judah. See how you translated his name there. (See: How to Translate Names)

בָּנָ֣י⁠ו וְ֠⁠אֶחָי⁠ו

The terms sons and brothers do not seem to be figurative here. Rather, they would describe the biological sons and brothers of Jeshua as men who worked closely with him in supervising the construction of the new temple. So it would be appropriate to use the usual terms in your language for these close relationships.

קַדְמִיאֵ֨ל

Kadmiel is the name of a man. He is another Levite clan leader listed in 2:40. See how you translated his name there. (See: How to Translate Names)

וּ⁠בָנָ֤י⁠ו

Here as well, the term sons does not seem to be figurative. Rather, it describes the biological sons of Kadmiel as men who helped supervise the temple construction.

בְּנֵֽי־יְהוּדָה֙

Here, sons does figuratively mean “descendants.” (See: Metaphor)

בְּנֵֽי־יְהוּדָה֙

Judah is the name of a man. According to 2:40, Jeshua and Kadmiel were the leaders of two Levite clans that were both descended from a man named Hodaviah. It is possible that this is an alternate spelling of that same name. Alternate translation: “who were all descendants of Hodaviah” (See: How to Translate Names)

וַ⁠יַּעֲמֹ֣ד…כְּ⁠אֶחָ֔ד לְ⁠נַצֵּ֛חַ עַל־עֹשֵׂ֥ה הַ⁠מְּלָאכָ֖ה

As in 2:63, stood is a figurative way of saying that a person assumed the duties of his office. Alternate translation: “joined together to supervise the workers” (See: Metaphor)

כְּ⁠אֶחָ֔ד

As one is an idiom that means these men all behaved as if they were a single person. That is, they all did the same thing; they worked unitedly towards a common goal. Alternate translation: “together” (See: Idiom)

עַל־עֹשֵׂ֥ה הַ⁠מְּלָאכָ֖ה בְּ⁠בֵ֣ית הָ⁠אֱלֹהִ֑ים

As in 2:69 and 3:8, the work means the project of rebuilding the temple. Alternate translation: “of the workers who were rebuilding the temple”

בְּנֵי֙ חֵֽנָדָ֔ד בְּנֵי⁠הֶ֥ם וַ⁠אֲחֵי⁠הֶ֖ם הַ⁠לְוִיִּֽם

The relationship of this list of names to the rest of the verse is not entirely clear. There are 2 possibilities. (1) This is a list of the people who did the actual construction work on the new temple under the supervision of Jeshua, Kadmiel, and their relatives. Alternate translation: “Those workers were the sons and grandsons of a man named Henadad and all the other Levites” (2) The people listed here helped Jeshua, Kadmiel, and their relatives supervise other people who did the construction work. Alternate translation: “The sons and grandsons of a man named Henadad and all the other Levites helped them supervise the workers” (See: Assumed Knowledge and Implicit Information)

וַ⁠אֲחֵי⁠הֶ֖ם הַ⁠לְוִיִּֽם

There are two possibilities for the referent of their here. (1) It could refer to Jeshua and Kadmiel, in which case their brothers the Levites would be a figurative way of saying “their fellow Levites,” as opposed to their biological brothers mentioned earlier in the verse. Alternate translation: “and all the other Levites who had returned from exile” (2) However, their could refer to the sons of Henadad. It would still mean “fellow Levites.” The only difference would be that it would also mean that Henadad and his sons and grandsons were also Levites themselves. Alternate translation: “and the others who were Levites as they were” (See: Metaphor)

בְּנֵי֙ חֵֽנָדָ֔ד בְּנֵי⁠הֶ֥ם

The sons of Henadad seems to mean the actual sons of a man named Henadad. Likewise, their sons seems to mean the actual sons of those men. The book does not mention Henadad anywhere else and it does not provide any further information about him, so it would probably be best simply to state his name. Alternate translation: “the sons and grandsons of a man named Henadad” (See: How to Translate Names)

Ezra 3:10

וְ⁠יִסְּד֥וּ הַ⁠בֹּנִ֖ים אֶת־הֵיכַ֣ל יְהוָ֑ה

The word Then at the beginning of this sentence indicates that it will describe something that took place after the event the story has just related. (Specifically, now that all the necessary supervisors were in place, the construction work could begin.) (See: Connect — Sequential Time Relationship)

וְ⁠יִסְּד֥וּ הַ⁠בֹּנִ֖ים אֶת־הֵיכַ֣ל יְהוָ֑ה

There are two possibilities for the meaning of laid the foundation. (1) This means that the workers had finished the foundation and perhaps set the entire temple floor in stone. The ceremony with music would be to mark the completion of this important step. Alternate translation: “Then the builders completed the floor of the temple of Yahweh” or (2) It means that they started to lay the foundation, and the ceremony with the music is to mark the start of the building. Alternate translation: “Then the builders started to lay the foundation of the temple of Yahweh” (See: Assumed Knowledge and Implicit Information)

וַ⁠יַּעֲמִידוּ֩ הַ⁠כֹּהֲנִ֨ים מְלֻבָּשִׁ֜ים בַּ⁠חֲצֹֽצְר֗וֹת

Unlike in 2:63 and 3:9, here stand means that the priests and Levites literally stood. They took up standing positions around the foundation and played their instruments. Alternate translation: “And they had the priests, wearing their sacred garments, come to the temple site and play their trumpets”

מְלֻבָּשִׁ֜ים

If your readers would misunderstand this, you could express the idea behind this passive verb form with a phrase that uses an active form. Alternate translation: “wearing their sacred garments” (See: Active or Passive)

וְ⁠הַ⁠לְוִיִּ֤ם בְּנֵֽי־אָסָף֙ בַּֽ⁠מְצִלְתַּ֔יִם

The book expects readers to know that the Levites of this clan were vocal musicians who led the community in worship, particularly on ceremonial occasions such as this one. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and they had the Levites who were descendants of Asaph sing and play their cymbals” (See: Assumed Knowledge and Implicit Information)

וְ⁠הַ⁠לְוִיִּ֤ם בְּנֵֽי־אָסָף֙

Here, sons figuratively means descendants. Alternate translation: “and the Levites who were descendants of Asaph” (See: Metaphor)

אָסָף֙

Asaph is a man’s name. See how you translated it in 2:41. (See: How to Translate Names)

בַּֽ⁠מְצִלְתַּ֔יִם

The word cymbals refers to a set of two thin, round metal plates that are hit together to make a loud sound. (See: Translate Unknowns)

לְ⁠הַלֵּל֙ אֶת־יְהוָ֔ה עַל־יְדֵ֖י דָּוִ֥יד מֶֽלֶךְ־יִשְׂרָאֵֽל

You could place this phrase at the beginning of this sentence, before the one that describes how the priests and Levites were positioned, since it explains why the leaders put them in those positions. You could then show the connection by using a word like “so” to introduce the information about the priests and Levites. Alternate translation: “To celebrate this occasion, the leaders wanted to worship Yahweh in the way that King David of Israel had commanded, so” (See: Connect — Reason-and-Result Relationship)

עַל־יְדֵ֖י דָּוִ֥יד מֶֽלֶךְ־יִשְׂרָאֵֽל

Here, the phrase the hands of David, the king is used figuratively to represent his authority to give commands. Alternate translation: “as David, king of Israel, had commanded” (See: Metonymy)

דָּוִ֥יד מֶֽלֶךְ־יִשְׂרָאֵֽל

Here the book provides some background information to describe more fully who David was. Alternate translation: “King David of Israel” (See: Distinguishing Versus Informing or Reminding)

Ezra 3:11

וַֽ֠⁠יַּעֲנוּ

The word then indicates that the sentence it introduces it will describe something that took place after the event the story has just related. If your readers would misunderstand this, you could show this relationship by using an equivalent phrase. Alternate translation: “once all the musicians were in place, they sang back and forth” (See: Connect — Sequential Time Relationship)

וַֽ֠⁠יַּעֲנוּ

Here, they refers to the Levite singers. In response probably means that first one group of them sang something, and then a second group of them sang something in reply, possibly playing instruments as well. The groups likely did this repeatedly over the course of a given song. Alternate translations: “Then the Levites sang responsively” or “Then the Levites sang antiphonally”

כִּ֣י ט֔וֹב כִּֽי־לְ⁠עוֹלָ֥ם חַסְדּ֖⁠וֹ עַל־יִשְׂרָאֵ֑ל

This is at least part of the song that the Levites sang on this occasion. Based on their other occurrences in the Bible, these may be the words to a refrain that the second group sang in response to verses that the first group sang. Or this may be a song that was sung for this celebration. Either way, it may be helpful to your readers to indicate that these are the words of the singers by setting off them with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: Quote Markings)

כִּֽי־לְ⁠עוֹלָ֥ם חַסְדּ֖⁠וֹ עַל־יִשְׂרָאֵ֑ל

The abstract noun faithfulness describes the quality of a person who will dependably keep his word and fulfill his responsibilities. Covenant faithfulness refers specifically to Yahweh keeping all of the promises that he has made to the people of Israel. If your readers would misunderstand this, you could translate the idea behind this word with an expression such as “keep promises.” Alternate translation: “because Yahweh always keeps the promises he made to Israel” (See: Abstract Nouns)

עַל־יִשְׂרָאֵ֑ל

Here, the name Israel figuratively stands for the Israelite people. Alternate translation: “to the people of Israel” (See: Metonymy)

עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translations: “because the builders had laid the foundation of Yahweh’s temple” or “because the builders had set the temple floor in stone” (See: Active or Passive)

עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה

As in verse 10, here there are the same two possibilities for the meaning of the foundation … had been laid. See how you translated it there. (1) This means that the workers had finished the foundation. Alternate translation: “because the builders had completed the floor of the temple of Yahweh” or (2) It means that they had started to lay the foundation, which was the first step in building the temple. Alternate translation: “because the builders had started to lay the foundation of the temple of Yahweh” (See: Assumed Knowledge and Implicit Information)

Ezra 3:12

וְ⁠רַבִּ֡ים

The word But indicates that the sentence it introduces will draw a contrast with what came just before it. That contrast is specifically between the joyful way that most of the Israelites were responding on this occasion and the sorrowful way that some of them responded. You could use a word such as “however” to indicate this contrast. (See: Connect — Contrast Relationship)

וְ⁠רָאשֵׁ֨י הָ⁠אָב֜וֹת

As in 1:5, this is an abbreviated way of saying “the heads of the father's houses.” Review the explanatory note to this phrase in 1:5 if that would be helpful. Alternate translation: “and the clan leaders” (See: Ellipsis)

הַ⁠זְּקֵנִ֗ים אֲשֶׁ֨ר רָא֜וּ אֶת־הַ⁠בַּ֤יִת

This phrase provides background information to identify these specific priests, Levites, and clan leaders further. Alternate translation: “who were old enough that they had seen the first temple” (See: Background Information)

בֹּכִ֖ים בְּ⁠ק֣וֹל גָּד֑וֹל

The book does not say specifically why these older leaders who had seen the first temple were weeping. There are two possibilities. (1) They felt grief and loss because they remembered the first temple in all of its glory and they could not imagine that this replacement would ever be as splendid. Alternate translation: “wept loudly because they thought this new temple could never be as glorious as the first one” or (2) Seeing the community begin to restore its temple brought back memories of the terrible days in which the original temple had been destroyed and the people had had to leave their homes and go into exile. Alternate translation: “wept loudly because they remembered how the first temple had been destroyed” or just “wept loudly, remembering the past” (See: Assumed Knowledge and Implicit Information)

בְּ⁠יָסְד֔⁠וֹ זֶ֤ה הַ⁠בַּ֨יִת֙ בְּ⁠עֵ֣ינֵי⁠הֶ֔ם

As in 3:6, founding means to do the first step of constructing a building. See how you translated it there. Since it is a reference to the first step, laying a foundation, it may simply refer to starting the project generally. It could mean that the workers had begun to lay the foundation or that they had finished the foundation. Alternate translation: “when they saw the foundation that the builders laid for this temple”

בְּ⁠יָסְד֔⁠וֹ זֶ֤ה הַ⁠בַּ֨יִת֙ בְּ⁠עֵ֣ינֵי⁠הֶ֔ם

Here, eyes figuratively represent sight. So this phrase means “when construction began on the temple in their sight.” Alternate translation: “when they saw the foundation that the builders laid for this temple” (See: Metonymy)

אֶת־הַ⁠בַּ֤יִת הָֽ⁠רִאשׁוֹן֙…זֶ֤ה הַ⁠בַּ֨יִת֙

As often in this book, house is a metaphor for temple. Alternate translation: “the first temple … this temple” (See: Metaphor)

וְ⁠רַבִּ֛ים

The word yet indicates a contrast between what the people just described were doing and what the people who will be described next were doing. Alternate translation: “But many others” (See: Connect — Contrast Relationship)

וְ⁠רַבִּ֛ים בִּ⁠תְרוּעָ֥ה בְ⁠שִׂמְחָ֖ה לְ⁠הָרִ֥ים קֽוֹל

To be lifting up a voice is an idiom that means to be speaking, shouting, or singing loudly. Alternate translation: “But many others were giving loud, happy shouts.” (See: Idiom)

וְ⁠רַבִּ֛ים בִּ⁠תְרוּעָ֥ה בְ⁠שִׂמְחָ֖ה לְ⁠הָרִ֥ים קֽוֹל

The idea behind the abstract noun joy can be expressed with an adjective such as happy. Alternate translation: “But many others were giving loud, happy shouts” (See: Abstract Nouns)

Ezra 3:13

וְ⁠אֵ֣ין הָ⁠עָ֗ם מַכִּירִים֙

The word So indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result the people could not differentiate” (See: Connect — Reason-and-Result Relationship)

וְ⁠אֵ֣ין הָ⁠עָ֗ם מַכִּירִים֙ ק֚וֹל תְּרוּעַ֣ת הַ⁠שִּׂמְחָ֔ה לְ⁠ק֖וֹל בְּכִ֣י הָ⁠עָ֑ם כִּ֣י הָ⁠עָ֗ם מְרִיעִים֙ תְּרוּעָ֣ה גְדוֹלָ֔ה

If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “Because the people who were happy were shouting so loudly, no one could distinguish their cries from the sounds of weeping of the other people” (See: Connect — Reason-and-Result Relationship)

וְ⁠אֵ֣ין הָ⁠עָ֗ם מַכִּירִים֙ ק֚וֹל תְּרוּעַ֣ת הַ⁠שִּׂמְחָ֔ה לְ⁠ק֖וֹל בְּכִ֣י הָ⁠עָ֑ם כִּ֣י הָ⁠עָ֗ם מְרִיעִים֙ תְּרוּעָ֣ה גְדוֹלָ֔ה

In its first occurrence here, the phrase the people means all the Israelites who had gathered for this ceremony. In its second occurrence, the phrase refers to one group of them, the older leaders who had seen the first temple and were weeping. In its third occurrence, it refers to another group of them, the younger Israelites who were shouting for joy. Alternate translation: “Because the people who were happy were shouting so loudly, no one at the ceremony could distinguish their cries from the sounds of the people who were weeping” (See: Assumed Knowledge and Implicit Information)

וְ⁠הַ⁠קּ֥וֹל נִשְׁמַ֖ע עַד־לְ⁠מֵ⁠רָחֽוֹק

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “the combined sound was so loud that those who lived far away from Jerusalem could hear it” (See: Active or Passive)

Ezra 4

Ezra 4 General Notes

Structure and formatting

The story of the building of the temple and re-establishment of the temple worship continues in this chapter. (See: temple, house, house of God)

Special concepts in this chapter

Helping to build the temple

The people of the surrounding nations offered to help to build the temple. It is unknown why the Jews refused their help, although it seems likely that the Jews considered these people to not truly belong to the people of God. These other people became their enemies and tried to hinder the work. They even persuaded the king of Persia to stop the Jews from building.

Ezra 4:1

וַֽ⁠יִּשְׁמְע֔וּ

The word Now indicates that the sentence it introduces will provide background information that will be needed to understand what the book describes next. You can translate it with the word or phrase in your language that is most similar in meaning and significance. (See: Background Information)

יְהוּדָ֖ה וּ⁠בִנְיָמִ֑ן

Here the book is referring figuratively to the people who came from the tribe of Judah as if they were a single person, their ancestor Judah. It is referring similarly to the people of the tribe of Benjamin as if they were a single person, their ancestor Benjamin. Alternate translation: “the people of the tribes of Judah and Benjamin” or see the next note for a further possibility. (See: Personification)

יְהוּדָ֖ה וּ⁠בִנְיָמִ֑ן

Here the book may be expressing a single idea figuratively by using two words connected with and. Together the two words may be a way of referring to all of the Israelites, since at this point the community consisted essentially of people from the tribes of Judah and Benjamin. Alternate translation: “the Israelites” (See: Hendiadys)

וַֽ⁠יִּשְׁמְע֔וּ…כִּֽי־בְנֵ֤י הַ⁠גּוֹלָה֙ בּוֹנִ֣ים הֵיכָ֔ל

Heard means that these enemies learned by some means that the Jews were doing this. The book is figuratively using hearing, one means of discovering things, to describe the enemies learning this. Alternate translation: “Now … learned that the Jews who had returned from exile were building a temple” (See: Synecdoche)

בְנֵ֤י הַ⁠גּוֹלָה֙

As indicated in 2:1 and 8:35, the phrase the sons of the exile refers specifically to the group of Jewish people who returned to the land of Judah from Babylon. Babylon was the country where King Nebuchadnezzar had taken many Jews as captives after he conquered Jerusalem. Alternate translations: “the Jews who had returned from exile” or “the Jews who had returned to their homeland” (See: Idiom)

לַ⁠יהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל

This phrase provides further background information about Yahweh and it likely expresses the perspective of the enemies on the situation. Alternate translations: “Yahweh, the God they worshiped” or “Yahweh, the God whom the people of Israel worship” (See: Distinguishing Versus Informing or Reminding)

Ezra 4:2

וַ⁠יִּגְּשׁ֨וּ

The word So indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, they went” (See: Connect — Reason-and-Result Relationship)

וַ⁠יִּגְּשׁ֨וּ

Use the motion verb that is most natural in your language. Alternate translation: “So they went” (See: Go and Come)

זְרֻבָּבֶ֜ל

Zerubbabel is the name of a man. See how you translated it in 2:2. (See: How to Translate Names)

רָאשֵׁ֣י הָֽ⁠אָב֗וֹת

As in 1:5 and elsewhere in the book, this is an abbreviated way of saying “the heads of father’s houses.” Alternate translation: “the clan leaders” (See: Ellipsis)

וַ⁠יֹּאמְר֤וּ לָ⁠הֶם֙ נִבְנֶ֣ה עִמָּ⁠כֶ֔ם

Since the book says in the previous verse that these people were enemies of the Jews, the implication is that they were not sincere when they claimed that they wanted to help build the temple. Instead, they were probably looking for a way to hinder the building project from within. The Jewish leaders refused their offer, and that suggests that they themselves suspected that these people were insincere. If it would be helpful to your readers, you could say something like that explicitly. Alternate translation: “and attempting to deceive the Jews, they said to them, ‘We would like to help you build the temple’” (See: Assumed Knowledge and Implicit Information)

נִדְר֖וֹשׁ לֵֽ⁠אלֹהֵי⁠כֶ֑ם

Here, seek is an idiom that means to worship and pray to God or a god. Alternate translation: “we worship your God” (See: Idiom)

מִ⁠ימֵי֙ אֵסַ֤ר חַדֹּן֙

The term days is used figuratively here to refer a particular period of time. Alternate translation: “since the time of Esarhaddon” (See: Idiom)

אֵסַ֤ר חַדֹּן֙ מֶ֣לֶךְ אַשּׁ֔וּר

Esarhaddon is the name of a man, and Assyria is the name of his kingdom. (See: How to Translate Names)

הַ⁠מַּעֲלֶ֥ה אֹתָ֖⁠נוּ פֹּֽה

These men say that Esarhaddon brought them up to this land because it is mountainous and, as 4:9 indicates, their ancestors formerly lived in lowland areas. Alternate translation: “the one who brought us here” (See: Idiom)

Ezra 4:3

וַ⁠יֹּאמֶר֩

The word But indicates that the sentence it introduces draws a contrast between what the men asked and what the Jewish leaders answered. You could begin the sentence with a word like “however” or “nevertheless” to indicate this contrast, or use another method that is natural in your language. (See: Connect — Contrast Relationship)

זְרֻבָּבֶ֜ל וְ⁠יֵשׁ֗וּעַ

These are the names of two men. See how you translated them in 2:2. (See: How to Translate Names)

רָאשֵׁ֤י הָֽ⁠אָבוֹת֙

This is an abbreviated way of saying “the heads of father’s houses.” See how you translated this expression in 1:5. Review the note there if that would be helpful. Alternate translation: “the clan leaders” (See: Ellipsis)

לֹֽא־לָ֣⁠כֶם וָ⁠לָ֔⁠נוּ

This expression is an idiom that means “it is for us alone.” Alternate translation: “You may not help us” (See: Idiom)

בַּ֖יִת לֵ⁠אלֹהֵ֑י⁠נוּ

Alternate translation: “a temple for our God” (See: Metaphor)

לֵ⁠אלֹהֵ֑י⁠נוּ

Here, our is exclusive, excluding the non-Jewish hearers. (See: Exclusive and Inclusive ‘We’)

לֵ⁠אלֹהֵ֑י⁠נוּ

The Israelites could say that Yahweh is our God not in the sense that they possess or control him, but in the sense that they worship him exclusively. Alternate translation: “for the God whom we worship” (See: Possession)

כִּי֩

The word but indicates that the clause it introduces draws a contrast between what the men asked and what the Jewish leaders were prepared to allow. To indicate this contrast, you could begin the sentence with a word or phrase such as “no,” “rather,” or “on the contrary.” (See: Connect — Contrast Relationship)

אֲנַ֨חְנוּ יַ֜חַד נִבְנֶ֗ה לַֽ⁠יהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל

We ourselves here does not include the addressees. If your language marks that distinction, be sure that this is clear in your translation. Together does not mean the Jewish people and these foreign peoples together. It means the whole Jewish community together. Alternate translation: “it is all of us Israelites who will build a temple for Yahweh, the God of Israel” (See: Exclusive and Inclusive ‘We’)

אֱלֹהֵ֣י יִשְׂרָאֵ֔ל

See the note to 4:1 about the significance of this phrase. (See: Distinguishing Versus Informing or Reminding)

כַּ⁠אֲשֶׁ֣ר צִוָּ֔⁠נוּ הַ⁠מֶּ֖לֶךְ כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרָֽס

It is implicit in the story that the Jewish leaders know that they cannot trust these foreign leaders, whom the story describes as their enemies. The Jewish leaders suggest indirectly that they do not accept their claim that they worship Yahweh. They say, “It is not for you … to build a house for our God,” and they describe Yahweh as the God of Israel exclusively. But apparently they cannot contradict the claim directly, perhaps for reasons of etiquette and diplomacy. Instead, it seems that they find convenient grounds to exclude foreigners from the temple project in the literal wording of the proclamation that Cyrus issued: “Whoever among you is from all his people … may he build the house of Yahweh, the God of Israel” (1:3). It may be possible in your translation to translate this phrase in such a way that your readers will implicitly recognize it as the convenient excuse that it apparently is. Alternate translation: “for that is what King Cyrus of Persia commanded” (See: Assumed Knowledge and Implicit Information)

Ezra 4:4

וַ⁠יְהִי֙

The phrase and it happened that introduces a new series of events in the story. Use a natural way in your language for introducing something new or different. (See: Introduction of a New Event)

עַם־הָ⁠אָ֔רֶץ

This expression refers to the non-Israelite people groups, listed in 4:9, whom the Assyrian kings Esarhaddon and Ashurbanipal had brought to live in the area just north of Judah in the century before the Jews were taken away into exile themselves. When the Jews returned to their homeland, those foreign groups were still living nearby. Alternate translation: “the foreign people groups living nearby” (See: Idiom)

וַ⁠יְהִי֙…מְרַפִּ֖ים יְדֵ֣י עַם־יְהוּדָ֑ה וּֽמְבַהֲלִ֥ים אוֹתָ֖⁠ם לִ⁠בְנֽוֹת

These two phrases mean similar things. If your readers would misunderstand this, you could combine them. Alternate translation: “making the people of Judah so intimidated that they stopped working on the temple” However, there is a slight distinction between the phrases. The first one describes how the people felt inwardly, and the second one explains what effect this had on their outward actions. So you could also translate the phrases separately. Alternate translation: “were intimidating the people of Judah so that they were afraid to keep working on the temple” (See: Parallelism)

וַ⁠יְהִי֙…מְרַפִּ֖ים יְדֵ֣י עַם־יְהוּדָ֑ה

Here, hands figuratively represents power and action, so making the hands weak means to make someone so discouraged or intimidated that they do not use their power to act. Alternate translation: “were intimidating the people of Judah” (See: Metaphor)

עַם־יְהוּדָ֑ה

In this context, this expression does not refer to all of the inhabitants of the province of Judah, whatever their nationality, but rather it specifically refers to the Jews who returned from exile and settled there. In this book, the people of Judah and “the people of Israel” both refer to the Jewish people and mean the same thing. Alternate translation: “the Jews who had returned from exile and settled in the province of Judah”

Ezra 4:5

וְ⁠סֹכְרִ֧ים עֲלֵי⁠הֶ֛ם יוֹעֲצִ֖ים

Here, counselors means royal advisors in the Persian court. The enemies of the Jews were bribing the counselors to try to get them to influence the king against the Jews. Alternate translation: “and bribing royal advisors to work against the Jews in the Persian court” (See: Translate Unknowns)

לְ⁠הָפֵ֣ר עֲצָתָ֑⁠ם

Alternate translation: “to keep them from successfully rebuilding the temple”

כָּל־יְמֵ֗י כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס

Days is used figuratively here to refer to a particular period of time. In this context, it would mean specifically the nine years from 538 BC, when Cyrus conquered Babylon and became ruler of the Jews, to 529 BC, when he died. Alternate translation: “throughout the rest of the reign of Cyrus as king of Persia” (See: Idiom)

וְ⁠עַד־מַלְכ֖וּת דָּרְיָ֥וֶשׁ מֶֽלֶךְ־פָּרָֽס

Darius did not succeed Cyrus directly, and so this means that the enemy opposition continued throughout the reigns of the successors of Cyrus until Darius became king. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “and throughout the reign of his successors until Darius became king of Persia” (See: Assumed Knowledge and Implicit Information)

דָּרְיָ֥וֶשׁ

Darius is the name of a man. (See: How to Translate Names)

Ezra 4:6

וּ⁠בְ⁠מַלְכוּת֙

The word Now indicates that the sentence it introduces will provide some background information. You can translate it with the word or phrase in your language that is most similar in meaning and significance. (See: Background Information)

וּ⁠בְ⁠מַלְכוּת֙ אֲחַשְׁוֵר֔וֹשׁ בִּ⁠תְחִלַּ֖ת מַלְכוּת֑⁠וֹ

Ahasuerus ruled the Persian Empire after Darius, who was his father. So here the book is presenting some events out of chronological order. That is, it is telling about some things that happened later, before finishing the story of what happened at this time. In 4:24 the book will bring readers back to where it left off in 4:5, and then, in 5:1, it will describe how work on rebuilding the temple did resume under the reign of Darius. But first it gives accounts here of how the enemies of the Jews continued to oppose them under two later kings, Ahasuerus (described in this verse) and Artaxerxes (described in verses 7–23). The purpose may be to show that the Jews were wise to refuse the help that leaders from other nations offered, as described in 4:1–3. Since those leaders were actually enemies of the Jews, as they demonstrated by opposing them under one king after another, their offer was not sincere and they could not be trusted. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “In fact, they continued to oppose them under later kings. As soon as Ahasuerus succeeded his father Darius as king” (See: Assumed Knowledge and Implicit Information)

אֲחַשְׁוֵר֔וֹשׁ

Ahasuerus is the name of a man. He is better known as Xerxes, so you could use that name for him in your translation If your readers would misunderstand this. Use the same name here that you use in the book of Esther. (See: How to Translate Names)

כָּתְב֣וּ שִׂטְנָ֔ה עַל־יֹשְׁבֵ֥י יְהוּדָ֖ה וִ⁠ירוּשָׁלִָֽם

If it would be helpful to your readers, you could say explicitly what the enemies of the Jews accused them of doing. (The book provides the text of their letter in 4:11–16, but it might be helpful to provide a summary in advance.) Alternate translation: “they wrote a letter in which they accused the Jews who had returned to Judah and Jerusalem of plotting to rebel against the king” (See: Assumed Knowledge and Implicit Information)

כָּתְב֣וּ שִׂטְנָ֔ה

The abstract noun accusation refers to what the enemies of the Jews said about them in the letter that they sent to the king. If your readers would misunderstand this, you could translate the idea behind this word with a verb such as “accuse” or “complain.” Alternate translation: “they wrote a letter to complain” (See: Abstract Nouns)

כָּתְב֣וּ שִׂטְנָ֔ה עַל

The noun accusation might be referring figuratively to the actual letter itself by substituting a description of the content of the letter. If your readers would misunderstand this, you could use a concrete term that explains the meaning of the figurative expression. Alternate translation: “they wrote a letter, accusing” (See: Metonymy)

יֹשְׁבֵ֥י יְהוּדָ֖ה וִ⁠ירוּשָׁלִָֽם

In this context, this expression does not mean all the inhabitants of the province of Judah and the city of Jerusalem, whatever their nationality, but rather the Jews who returned from exile and settled in those places. Alternate translation: “the Jews who had returned from exile and settled in Judah and Jerusalem”

Ezra 4:7

וּ⁠בִ⁠ימֵ֣י

Here the word And introduces another event in the sequence of actions by the enemies of the Jews. Use the form in your language that is most natural for marking events in a sequence. (See: Connect — Sequential Time Relationship)

וּ⁠בִ⁠ימֵ֣י אַרְתַּחְשַׁ֗שְׂתָּא

The term days is used figuratively here to refer to a particular period of time. In this context, it means during the reign of the next Persian king, Artaxerxes, the son of Ahasuerus (Xerxes). Alternate translation: “during the reign of Artaxerxes” (See: Idiom)

וּ⁠בִ⁠ימֵ֣י אַרְתַּחְשַׁ֗שְׂתָּא

If it would be helpful to your readers, you could explain that Artaxerxes was the next king of Persia. Alternate translation: “during the reign of the next Persian king, Artaxerxes” (See: Assumed Knowledge and Implicit Information)

אַרְתַּחְשַׁ֗שְׂתָּא

Artaxerxes is the name of a man. (See: How to Translate Names)

בִּשְׁלָ֜ם מִתְרְדָ֤ת טָֽבְאֵל֙

These are the names of three men. (See: How to Translate Names)

וּ⁠שְׁאָ֣ר כנותו

The term companions here describes people who hold a similar position. Alternate translation: “and his other associates”

וּ⁠כְתָב֙ הַֽ⁠נִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית

This is background information that helps readers understand how these officials went about writing to the king. Aramaic was the official language for government correspondence within the Persian empire. These officials apparently spoke Samaritan, a language similar to Hebrew. So they had someone express their message for them in the Aramaic language. The term interpreted does not necessarily indicate that the officials first wrote out their letter in Samaritan, and then someone translated it into Aramaic for them. Instead, they may have told someone what they wanted to say, and that person composed the letter in Aramaic. Since Aramaic also used differently shaped letters from the ones that Hebrew and Samaritan used, that person wrote the letter using those characters. Alternate translation: “these officials arranged for someone to write their letter for them in the Aramaic script and language” (See: Background Information)

וּ⁠כְתָב֙ הַֽ⁠נִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “and these officials hired a scribe who wrote the letter in Aramaic” (See: Active or Passive)

וּ⁠כְתָב֙ הַֽ⁠נִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית

If your readers would misunderstand this, you could simply say that the letter was written in Aramaic, rather than mentioning both the script and the language. Alternate translation: “and these officials hired a scribe who wrote the letter in Aramaic”

וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית

We might expect that, logically, this phrase would come before the previous one, written in the Aramaic script, since the letter had to be composed before it was written down. But in its present position at the end of this sentence, this phrase actually serves a larger purpose within the book. It signals readers that what follows, through 6:18, is itself written in Aramaic. Presumably the original readers, who were clearly expected to understand both languages, would have been alert to such a signal. (A long Aramaic section in the book of Daniel is introduced similarly: “Then the wise men spoke to the king in Aramaic,” Daniel 2:4.) Alternate translation: “and was translated into Aramaic such as the following:” (See: Assumed Knowledge and Implicit Information)

Ezra 4:8

רְח֣וּם

Rehum is the name of a man. (See: How to Translate Names)

בְּעֵל־טְעֵ֗ם

This was Rehum’s official title. The expression likely means that he had the authority in that area to issue decrees on behalf of the king. The king actually tells him to do this in 4:21. Use the title for a government official with authority over a local area. Alternate translation: “the royal deputy” (See: Idiom)

וְ⁠שִׁמְשַׁי֙

Shimshai is the name of a man. (See: How to Translate Names)

סָֽפְרָ֔⁠א

This was Shimshai’s official title. It does not mean that he merely handled correspondence and record-keeping for Rehum. Rather, historical sources suggest that a scribe such as Shimshai had important administrative responsibilities and authority of his own. Alternate translation: “the state secretary” (See: Translate Unknowns)

אִגְּרָ֥ה חֲדָ֖ה עַל־יְרוּשְׁלֶ֑ם

Here the book uses the term Jerusalem to refer figuratively, by association, to the Jews who lived in that city and, by extension, to their fellow Jews in the rest of the province of Judah. Alternate translation: “a letter against the Jews who had returned from exile” (See: Metonymy)

כְּנֵֽמָא

The phrase as follows would ordinarily indicate that a copy of the text of the letter comes next in the book. If that is the case, then 4:9 and 4:10 are a preamble to the letter that lists the names of the senders. Alternate translation: “and here is what they wrote to the king” (See: Metonymy)

Ezra 4:9

אֱדַ֜יִן

The term translated as Then often introduces a new episode in a story. But the book is not continuing the story here. Instead, the book is quoting a document that begins with a list of names. So it seems that here the term Then is introducing the document that follows. Use the term in your language that would customarily introduce a list of the senders of a letter or other document. Alternate translation: “From”

אֱדַ֜יִן

The word then here appears to be introducing a quotation from a document. If this is not how you would introduce a quotation in your language, then use quotation marks or whatever other punctuation or convention your language commonly uses for that purpose. (See: Quote Markings)

רְח֣וּם בְּעֵל־טְעֵ֗ם

Rehum is the name of a man and a lord of decree is his title. See how you translated them in 4:8. Alternate translation: “Rehum, the royal deputy” (See: How to Translate Names)

וְ⁠שִׁמְשַׁי֙ סָֽפְרָ֔⁠א

Shimshai is the name of a man and the scribe is his title. See how you translated them in 4:8. Alternate translation: “Shimshai the state secretary” (See: How to Translate Names)

וּ⁠שְׁאָ֖ר כְּנָוָתְ⁠ה֑וֹן דִּ֠ינָיֵ⁠א וַ⁠אֲפַרְסַתְכָיֵ֞⁠א טַרְפְּלָיֵ֣⁠א

As in 4:7, the term companions here indicates people who hold a similar position. The other three terms describe the various positions that the other people held who joined in sending this letter. Alternate translation: “and their associates, who were judges, rulers, and officials” (See: Idiom)

וּ⁠שְׁאָ֖ר כְּנָוָתְ⁠ה֑וֹן דִּ֠ינָיֵ⁠א וַ⁠אֲפַרְסַתְכָיֵ֞⁠א טַרְפְּלָיֵ֣⁠א

Rehum and Shimshai speak of themselves here in the third person by saying their companions. This was normal in their culture. If this is confusing in your language, you can use the first person. Alternate translation: “and our colleagues, who are judges, rulers, and officials” (See: First, Second or Third Person)

וַ⁠אֲפַרְסַתְכָיֵ֞⁠א טַרְפְּלָיֵ֣⁠א

The difference between these two terms is uncertain. If your readers would misunderstand this, you can combine them, as in the UST.

אֲפָֽרְסָיֵ֗⁠א אַרְכְּוָיֵ֤א בָבְלָיֵ⁠א֙ שֽׁוּשַׁנְכָיֵ֔⁠א ד⁠הוא עֵלְמָיֵֽ⁠א

These are the names of four people groups and an alternate name by which the last group was known. (See: How to Translate Names)

אֲפָֽרְסָיֵ֗⁠א אַרְכְּוָיֵ֤א בָבְלָיֵ⁠א֙ שֽׁוּשַׁנְכָיֵ֔⁠א ד⁠הוא עֵלְמָיֵֽ⁠א

These are apparently the people groups that the officials who wrote the letter belonged to. The writers seem to feel that they can speak on behalf of their entire people groups because they would agree with the concerns that they are expressing about the Jews. You could say this explicitly if it would be helpful to your readers. Alternate translation: “on behalf of the Persians, Erechites, Babylonians, and Susaites (that is, Elamites)” (See: Assumed Knowledge and Implicit Information)

Ezra 4:10

וּ⁠שְׁאָ֣ר אֻמַּיָּ֗⁠א דִּ֤י הַגְלִי֙ אָסְנַפַּר֙ רַבָּ֣⁠א וְ⁠יַקִּירָ֔⁠א וְ⁠הוֹתֵ֣ב הִמּ֔וֹ בְּ⁠קִרְיָ֖ה דִּ֣י שָׁמְרָ֑יִן וּ⁠שְׁאָ֥ר עֲבַֽר־נַהֲרָ֖⁠ה

This could mean one of two things. (1) It could be referring to two different sets of people groups: (a) the rest of the nations, which would be some further groups that, like the four listed in 4:9, Ashurbanipal exiled to the region of Samaria, and (b) the rest of Beyond-the-River, which would be all the other groups that were then living in the province of Beyond-the-River, however they came to live there. This is the reading of ULT. or (2) It could be referring to one set of people groups made up of all the other groups that, like the four listed in 4:9, Ashurbanipal moved to this area and resettled in the cities of Samaria and in other parts of the province. This is the reading of UST. Either way, the officials writing this letter feel that they can speak on behalf of those other groups in addition to the groups that they belong to personally.

אָסְנַפַּר֙

Ashurbanipal is the name of a man. His name in Aramaic was Osnappar. He was king of Assyria from 668 to 627 B.C. (See: How to Translate Names)

עֲבַֽר־נַהֲרָ֖⁠ה

Beyond-the-River is the name of the province of the Persian Empire that contained the lands of Israel and Judah. It occurs many times throughout the book, and it will be helpful to your readers if you translate it consistently each time. (See: How to Translate Names)

וּ⁠כְעֶֽנֶת

The phrase translated And now is an Aramaic expression that was used in the letters of this time to introduce the main business of the letter. In 4:11, 4:17, and 7:12, it comes at the beginning of a letter, right after opening conventions such as the names of the sender and recipient and greetings. In 5:17, it comes near the end of a letter to introduce a request that the writers finally make in light of extensive background information that they provide up to that point. But here it introduces the letter itself after a long preamble that lists the names of the senders and the groups on whose behalf they feel they can speak. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. If your language would not put such an expression here, then you can leave it out. (See: Connecting Words and Phrases)

Ezra 4:11

דְּנָה֙ פַּרְשֶׁ֣גֶן אִגַּרְתָּ֔⁠א דִּ֚י שְׁלַ֣חוּ עֲל֔וֹ⁠הִי

They means the men listed in 4:9. The book is interrupting its quotation after the preamble to make sure that readers know that the text of the letter itself will now follow. (See: Aside)

דְּנָה֙ פַּרְשֶׁ֣גֶן אִגַּרְתָּ֔⁠א דִּ֚י שְׁלַ֣חוּ עֲל֔וֹ⁠הִי

If you used quotation marks or some other punctuation or convention to indicate the beginning of the quotation at the start of 4:9, you should use the same means to indicate that there is a break in the quotation at the end of 4:10, and then show that the quotation resumes after this sentence. (See: Quote Markings)

אַרְתַּחְשַׁ֖שְׂתְּא

Artaxerxes is the name of a man. See how you translated it in 4:7. (See: How to Translate Names)

עַבְדָ֛י⁠ךְ אֱנָ֥שׁ עֲבַֽר־נַהֲרָ֖⁠ה

Here the officials identify themselves as the senders of this letter, and they refer to themselves in the third person as your servants in order to address the king as their superior with humility and respect. Alternate translation: “from your officials in the province of Beyond-the-River” (See: First, Second or Third Person)

עַבְדָ֛י⁠ךְ אֱנָ֥שׁ עֲבַֽר־נַהֲרָ֖⁠ה

In this context, men means people, so this phrase means people who live in Beyond-the-River province. But together with the preceding phrase, your servants, it means specifically those who work for the king there, that is, his royal officials. Alternate translation: “from your officials in the province of Beyond-the-River” (See: Idiom)

וּ⁠כְעֶֽנֶת

As in 4:10, the phrase translated and now is an Aramaic expression that introduces the main business of a letter. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. Otherwise, you do not need to represent this expression. (See: Connecting Words and Phrases)

Ezra 4:12

יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א

These officials address the king in the third person as a sign of respect. If your readers would misunderstand this, you could indicate this respect by using an expression such as “O king.” Alternate translation: “we would like you to know, O king” (See: First, Second or Third Person)

יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א

If your readers would misunderstand this, you could say this with an active form, and you could say who is doing the action. Alternate translation: “we would like you to know, O king” (See: Active or Passive)

יְהוּדָיֵ֗⁠א דִּ֤י סְלִ֨קוּ֙ מִן־לְוָתָ֔⁠ךְ

Here, as in several instances earlier in the book, went up means “traveled from Babylon to Judah,” since that involves going from a river valley up into the mountains. The officials describe Babylon to the king as near you because it was relatively much closer to the Persian royal court and more distant from Samaria. Alternate translation: “the Jews who returned to Judah from Babylon” (See: Idiom)

סְלִ֨קוּ֙

If it is more natural in your language, you could say “came” rather than went. (See: Go and Come)

עֲלֶ֥י⁠נָא אֲת֖וֹ לִ⁠ירוּשְׁלֶ֑ם

Alternate translation: “have settled near us in Jerusalem”

קִרְיְתָ֨⁠א מָֽרָדְתָּ֤⁠א ו⁠באישת⁠א

Here the officials are describing the inhabitants of Jerusalem figuratively by reference to something associated with them, the city where they live. The officials are not saying that the walls and buildings would be rebellious if they were rebuilt. Rather, they are saying that the people who have lived in this city have continually revolted against their foreign rulers. Alternate translation: “that city whose people are constantly rebelling” (See: Metonymy)

מָֽרָדְתָּ֤⁠א ו⁠באישת⁠א

Rebellious and evil mean similar things. The officials use them together to emphasize their certainty that, because the people of Jerusalem are so evil or wicked (in this context meaning rebellious against authority), they would revolt against Artaxerxes if they were able to rebuild and fortify their city. If your readers would misunderstand this, you could combine these words into a single expression. Alternate translation: “constantly rebelling” (See: Doublet)

וְשׁוּרַיָּ֣א שַׁכְלִ֔ילוּ וְ⁠אֻשַּׁיָּ֖⁠א יַחִֽיטוּ

Here, completing is a way of saying “building.” Several times in this section of Ezra, the text uses the two words repairing and completing together to mean “building,” or it uses them as poetic parallels. (For example, “which a great king of Israel built and completed,” 5:11, and “to build this house and to complete this structure,” 5:3.) The term completing by itself here seems similarly to have the meaning of “building.” Repairing here could also mean “digging out.” Either way, this is a reference to preparing foundations so that buildings can be set up on them. So the officials are describing the project of restoring the city by referring to the work on two parallel parts of it, its walls and its buildings. If your readers would misunderstand this, you could say this without using a similar figure of speech. Alternate translations: “they are working throughout the city to restore it” or “they are rebuilding the walls and preparing foundations for buildings” (See: Parallelism)

Ezra 4:13

כְּעַ֗ן

The word now is similar to the expression “and now” in 4:10 and 4:11. Here, now introduces an important point within the letter. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation.

יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א

As in 4:12, the officials address the king here in the third person as a sign of respect. If your readers would misunderstand this, you could indicate this respect by using an expression such as “O king.” Alternate translation: “we would like you to know, O king” (See: First, Second or Third Person)

יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א

If your readers would misunderstand this, you could say this with an active form, and you could say who is doing the action. Alternate translation: “we would like you to know, O king” (See: Active or Passive)

הֵ֣ן קִרְיְתָ֥⁠א דָךְ֙ תִּתְבְּנֵ֔א וְ⁠שׁוּרַיָּ֖⁠ה יִֽשְׁתַּכְלְל֑וּן

These two phrases mean similar things. (As noted in 4:12, completed is another way of saying built when the terms are paired like this.) Likely for emphasis, the officials say essentially the same thing twice to create an ominous sense of threat. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “if they are able to rebuild that city” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase is actually stronger and more threatening, because the city walls could prevent Artaxerxes from reasserting his sovereignty by force. Alternate translation: “if they rebuild the city, and especially if they restore its protective walls” (See: Parallelism)

הֵ֣ן קִרְיְתָ֥⁠א דָךְ֙ תִּתְבְּנֵ֔א וְ⁠שׁוּרַיָּ֖⁠ה יִֽשְׁתַּכְלְל֑וּן

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “if the Jews are able to rebuild the city and restore its walls” (See: Active or Passive)

מִנְדָּֽה־בְל֤וֹ וַ⁠הֲלָךְ֙ לָ֣א יִנְתְּנ֔וּן

Tax, tribute, and custom mean similar things. The officials use the three terms together to emphasize that the king could lose all of his income from the Jews living in Jerusalem and the province of Judah. However, there is a slight difference between the three terms. While their exact meaning is uncertain, they may refer to these three kinds of taxes: taxes based on a percentage of income, tribute money that subjects would pay on a per-person basis, and duty that they would pay on articles purchased for use or transported for sale. Alternate translation: “they will no longer pay taxes, tribute, or duty” But if you do not have three different words for different kinds of taxes in your language, you can just use one word, as in the UST. (See: Doublet. A doublet can involve the use of more than two words.)

וְ⁠אַפְּתֹ֥ם מַלְכִ֖ים תְּהַנְזִֽק

The officials are writing to a king who is the sole ruler of his empire, but they may be using the plural kings here because previous kings had accumulated much of the royal treasures. The officials may also be suggesting implicitly that not only Artaxerxes, but also his successors, will get no further revenue from the Jews if Jerusalem is rebuilt and fortified. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and this will reduce the income of kings” (See: Assumed Knowledge and Implicit Information)

Ezra 4:14

כְּעַ֗ן

As in 4:13, the word now is similar to the expression “and now” found in 4:10 and 4:11. Here it introduces another important point within the letter. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. (See: Connecting Words and Phrases)

מְלַ֤ח הֵֽיכְלָ⁠א֙ מְלַ֔חְנָא

This expression means that these officials are paid from the royal treasury. Alternate translation: “we are paid from the royal treasury” (See: Idiom)

דִּֽי־מְלַ֤ח הֵֽיכְלָ⁠א֙ מְלַ֔חְנָא

The implication is that, because these officials are paid from the royal treasury, they feel a loyalty and a sense of obligation to the king. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “because we owe our own livelihoods to you” (See: Assumed Knowledge and Implicit Information)

וְ⁠עַרְוַ֣ת מַלְכָּ֔⁠א לָ֥א אֲֽרִֽיךְ לַ֖⁠נָא לְ⁠מֶֽחֱזֵ֑א

The phrase to see the nakedness of the king is an idiom that means “to allow the king to be dishonored.” If your language has a similar idiom you can use that, or translate the plain meaning, as in the UST. (See: Idiom)

עַ֨ל־דְּנָ֔ה שְׁלַ֖חְנָא וְ⁠הוֹדַ֥עְנָא לְ⁠מַלְכָּֽ⁠א

The officials continue to address the king in the third person as a sign of respect. If your readers would misunderstand this, you could indicate this respect by using an expression such as “O king.” Alternate translation: “and that is why we have written to you, O king, to let you know about this” (See: First, Second or Third Person)

Ezra 4:15

דִּ֡י יְבַקַּר֩

Here again the officials are addressing the king in the third person as a sign of respect. They are also making their suggestion very diplomatically so that they do not appear to be telling the king what to do. Alternate translation: “and may we suggest that you search” (See: First, Second or Third Person)

בִּֽ⁠סְפַר־דָּכְרָ֨נַיָּ֜⁠א דִּ֣י אֲבָהָתָ֗⁠ךְ

Although book is singular, this expression actually refers to the collection of documents that Artaxerxes possessed that recorded events and decrees from the reigns of earlier kings. He responds in 4:19 that he had his court officials search in this collection. Verses 6:1–2 describe how Darius earlier made a similar search. Alternate translation: “in the royal chronicles” or “in the archives of the previous kings” (See: Idiom)

בִּֽ⁠סְפַר־דָּכְרָ֨נַיָּ֜⁠א דִּ֣י אֲבָהָתָ֗⁠ךְ

Here, fathers figuratively means “predecessors.” This would include some who were direct ancestors of Artaxerxes, including his father Ahasuerus (Xerxes) and grandfather Darius. But it also seems to include the Assyrian and Babylonian kings to whose empires the Persian kings were now the heirs. The revolts of Jerusalem that this search discovered, as reported in 4:19, were against the Babylonians. Indeed, Artaxerxes says that his officials investigated the matter back to ancient days, presumably back to the times of earlier empires. Alternate translation: “the chronicles of previous kings” (See: Metaphor)

וּ֠⁠תְהַשְׁכַּח בִּ⁠סְפַ֣ר דָּכְרָנַיָּ⁠א֮ וְ⁠תִנְדַּע֒

The words discover and learn mean similar things. The officials use the two words together to emphasize how certain it is that the chronicles will show that Jerusalem has always been rebellious. If your readers would misunderstand this, you can use only one word instead of two. Alternate translation: “The chronicles will certainly confirm for you” (See: Doublet)

דִּי֩ קִרְיְתָ֨⁠א דָ֜ךְ קִרְיָ֣א מָֽרָדָ֗א וּֽ⁠מְהַנְזְקַ֤ת מַלְכִין֙ וּ⁠מְדִנָ֔ן וְ⁠אֶשְׁתַּדּוּר֙ עָבְדִ֣ין בְּ⁠גַוַּ֔⁠הּ מִן־יוֹמָ֖ת עָלְמָ֑⁠א

These two phrases mean similar things. The officials say essentially the same thing twice for emphasis. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “that the people living in Jerusalem have constantly rebelled against their kings and governors and refused to pay tribute” However, there is a slight difference in meaning. The second phrase intensifies the first phrase, and you could also choose to bring that out in your translation. Alternate translation: “that the people of Jerusalem have rebelled against emperors and governors and refused to pay tribute, long being a center of revolt” (See: Parallelism)

וּֽ⁠מְהַנְזְקַ֤ת

In light of the similar expression in 4:13, “and the revenue of the kings will suffer harm,” this likely means that the people of Jerusalem have refused to pay tribute to foreign emperors. Alternate translation: “and refused to pay tribute to” (See: Idiom)

וּ⁠מְדִנָ֔ן

Here, provinces refers to the rulers of provinces, that is, governors. The officials are describing them figuratively by reference to something associated with them, the jurisdictions that they rule. Alternate translation: “and governors” (See: Metonymy)

עַ֨ל־דְּנָ֔ה קִרְיְתָ֥⁠א דָ֖ךְ הָֽחָרְבַֽת

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “Because the people of Jerusalem kept rebelling against them, the Babylonians finally came and destroyed that city” (See: Active or Passive)

Ezra 4:16

מְהוֹדְעִ֤ין אֲנַ֨חְנָה֙ לְ⁠מַלְכָּ֔⁠א

These officials address the king in the third person as a sign of respect. If your readers would misunderstand this, you could indicate this respect by using an expression such as “O king.” Alternate translation: “We would like you to know, O king” (See: First, Second or Third Person)

הֵ֣ן קִרְיְתָ֥⁠א דָךְ֙ תִּתְבְּנֵ֔א וְ⁠שׁוּרַיָּ֖⁠ה יִֽשְׁתַּכְלְל֑וּן

See how you translated this expression in 4:13. (It may be helpful to review the two notes there that discuss the parallelism and the passive form.)

לָ⁠קֳבֵ֣ל דְּנָ֔ה חֲלָק֙ בַּ⁠עֲבַ֣ר נַהֲרָ֔⁠א לָ֥א אִיתַ֖י לָֽ⁠ךְ

The implication is that if Jerusalem became a stronghold, not only would its people rebel against Artaxerxes, they would lead all of the surrounding peoples to do the same, and the Persian Empire would lose all of its territories west of the Euphrates. The expression no share for you likely also has the implication that the king would receive no further tribute or other revenue from the entire province. Alternate translation: “then those people will lead the entire province of Beyond-the-River to revolt against you and to stop paying tribute.” (See: Assumed Knowledge and Implicit Information)

Ezra 4:17

רְח֤וּם בְּעֵל־טְעֵם֙

Rehum is the name of a man and a lord of decree is his title. See how you translated them in 4:8. Alternate translation: “Rehum, the royal deputy” (See: How to Translate Names)

וְ⁠שִׁמְשַׁ֣י סָֽפְרָ֔⁠א

Shimshai is the name of a man and scribe is his title. See how you translated them in 4:8. Alternate translation: “Shimshai the state secretary” (See: How to Translate Names)

וּ⁠שְׁאָר֙ כְּנָוָ֣תְ⁠ה֔וֹן דִּ֥י יָתְבִ֖ין בְּ⁠שָֽׁמְרָ֑יִן וּ⁠שְׁאָ֧ר עֲבַֽר־נַהֲרָ֛⁠ה

As in 4:10, this could mean one of two things. (1) It could be referring to two groups: (a) the fellow officials of Rehum and Shimshai in the region of Samaria, and (b) the people groups living in the rest of the province of Beyond-the-River, however they came to live there. This is the reading of ULT. Alternate translation: “and the rest of their fellow officials, and the people groups living in Beyond-the-River” or (2) It could be referring to one group, the fellow officials of Rehum and Shimshai who live in the region of Samaria and in other parts of the province. This is the reading of UST. Alternate translation: “the rest of their fellow officials in Samaria and in the rest of Beyond-the-River” It would probably be clearest for your readers if you followed the same reading here as you did in 4:10, whether that of ULT or UST. (See: How to Translate Names)

וּ⁠שְׁאָר֙ כְּנָוָ֣תְ⁠ה֔וֹן

As in 4:7 and 4:9, the term companions here indicates people who hold similar positions. Alternate translation: “and the rest of their associates” or “and the rest of their fellow officials” (See: Idiom)

שְׁלָ֖ם

Peace was a conventional greeting or good wish that senders often included at the beginning of a letter at this time. (It is the Aramaic term that corresponds to the Hebrew expression “Shalom.”) If your language has a similar expression that it uses for the same purpose, you can use it here. Alternate translations: “greetings” or “I hope all is well with you”

וּ⁠כְעֶֽת

As in 4:10 and 4:11, this phrase translates an Aramaic expression that introduces the main business of a letter. If your language has a comparable expression, then use it here. If it would not use such an expression here, then you do not need to represent it in your translation. (See: Connecting Words and Phrases)

Ezra 4:18

נִשְׁתְּוָנָ֕⁠א דִּ֥י שְׁלַחְתּ֖וּן עֲלֶ֑י⁠נָא

The implication of the plural us is that the king and his royal officials have received this letter. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the letter that you sent to the king and his royal officials” (See: Assumed Knowledge and Implicit Information)

מְפָרַ֥שׁ קֱרִ֖י קָדָמָֽ⁠י

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “my officials have carefully read aloud in my presence” (See: Active or Passive)

מְפָרַ֥שׁ קֱרִ֖י קָדָמָֽ⁠י

The implication is not that the king was unable to read or unable to see, and so he needed someone to read things to him. Rather, in ancient times, writing was considered a way of conveying speech at a distance. In effect, the court officials who read this letter aloud to the king were doing so on behalf of the Samaritan officials who had sent the letter, as if they had been present themselves. So be sure that your translation does not convey or suggest the idea that the king was unable to read. Alternate translation: “my officials have carefully read out loud in my presence” (See: Assumed Knowledge and Implicit Information)

Ezra 4:19

וּ⁠מִנִּ⁠י֮

The word so indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, from me” (See: Connect — Reason-and-Result Relationship)

וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ וּ⁠בַקַּ֣רוּ

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “So I commanded my officials, and they searched” (See: Active or Passive)

וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ וּ⁠בַקַּ֣רוּ

The implication is that the king ordered his officials to search in the royal chronicles to investigate the charges that Rehum, Shimshai, and the others had made against Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I commanded my officials to search in the royal chronicles, and they investigated your claims” (See: Assumed Knowledge and Implicit Information)

דִּ֚י קִרְיְתָ֣⁠א דָ֔ךְ…עַל־מַלְכִ֖ין מִֽתְנַשְּׂאָ֑ה וּ⁠מְרַ֥ד וְ⁠אֶשְׁתַּדּ֖וּר מִתְעֲבֶד־בַּֽ⁠הּ

These two phrases mean similar things. Artaxerxes says the same thing twice, in similar ways, for emphasis. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Instead, If your readers would misunderstand this, you could combine them. Alternate translation: “Jerusalem has continually been at the center of revolts against rulers” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase intensifies the first by portraying Jerusalem not just as a city that has rebelled, but as a place where rebellions have repeatedly originated. Alternate translation: “Jerusalem … has rebelled against the emperors that ruled it and, in fact, that city has repeatedly been a base for revolts” (See: Parallelism)

קִרְיְתָ֣⁠א דָ֔ךְ…עַל־מַלְכִ֖ין מִֽתְנַשְּׂאָ֑ה

That city means Jerusalem. In this context, the expression risen up against means to reject an authority and claim authority for oneself. Alternate translation: “the people of Jerusalem … have rebelled against the emperors who ruled them” (See: Idiom)

קִרְיְתָ֣⁠א דָ֔ךְ…עַל־מַלְכִ֖ין מִֽתְנַשְּׂאָ֑ה

Here, Artaxerxes speaks figuratively of the people of Jerusalem by reference to something associated with them, the city where they live. Alternate translation: “the people of Jerusalem … have rebelled against the emperors who ruled them” (See: Metonymy)

וּ⁠מְרַ֥ד וְ⁠אֶשְׁתַּדּ֖וּר מִתְעֲבֶד־בַּֽ⁠הּ

Rebellion and revolt mean similar things. Artaxerxes uses the two terms together for emphasis, perhaps to acknowledge that the records have indeed confirmed what the officials alleged. If your readers would misunderstand this, you could combine these terms. Alternate translation: “and the city has repeatedly been a base for revolts” (See: Doublet)

וּ⁠מְרַ֥ד וְ⁠אֶשְׁתַּדּ֖וּר מִתְעֲבֶד־בַּֽ⁠הּ

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “and the people there have repeatedly rebelled against their rulers” (See: Active or Passive)

Ezra 4:20

וּ⁠מַלְכִ֣ין תַּקִּיפִ֗ין הֲווֹ֙ עַל־יְר֣וּשְׁלֶ֔ם

These kings are described here in a spatial metaphor as being higher than or above Jerusalem to indicate that this was the place in which and from which they ruled. Alternate translation: “And powerful kings ruled from Jerusalem” (See: Metaphor)

וְ⁠שַׁ֨לִּיטִ֔ין

This word even introduces further information. Alternate translation: “in fact, they ruled” (See: Connect – Background Information)

וְ⁠שַׁ֨לִּיטִ֔ין בְּ⁠כֹ֖ל עֲבַ֣ר נַהֲרָ֑⁠ה

Alternate translation: “in fact, they ruled over the whole area that is Beyond-the-River province”

וּ⁠מִדָּ֥ה בְל֛וֹ וַ⁠הֲלָ֖ךְ מִתְיְהֵ֥ב לְ⁠הֽוֹן

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “these kings conquered other nations and made them pay tribute” or “these kings conquered other nations and made them pay taxes, tribute, and duty” (See: Active or Passive)

וּ⁠מִדָּ֥ה בְל֛וֹ וַ⁠הֲלָ֖ךְ

See how you translated this phrase in 4:13. (See: Doublet. A doublet can involve the use of more than two words.)

Ezra 4:21

כְּעַן֙

The word Now is similar to the expression “and now” in 4:10, 4:11, and 4:17. As in 4:13 and 4:14, it introduces an important point within a letter. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. (See: Connecting Words and Phrases)

שִׂ֣ימוּ טְּעֵ֔ם לְ⁠בַטָּלָ֖א גֻּבְרַיָּ֣⁠א אִלֵּ֑ךְ

These men means the Jews. This is a reference back to the letter from the Samaritan officials in which they speak of “the Jews who went up from near you” and who “have come to us at Jerusalem” (4:12). The implication is that the Jews are to stop rebuilding the walls and buildings in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “issue a decree to make those Jews who returned to Jerusalem from exile stop rebuilding the walls and buildings in Jerusalem” (See: Assumed Knowledge and Implicit Information)

וְ⁠קִרְיְתָ֥⁠א דָךְ֙ לָ֣א תִתְבְּנֵ֔א עַד־מִנִּ֖⁠י טַעְמָ֥⁠א יִתְּשָֽׂם

The phrase so that indicates that the clause that follows describes the purpose for which Artaxerxes wants the officials to issue a decree. It is to make the Jews stop working on the walls and houses. He does not want there to be any rebuilding in Jerusalem unless he authorizes it personally. Alternate translation: “because I want this decree to prevent all rebuilding unless I issue a decree permitting it” (See: Connect — Goal (Purpose) Relationship)

Ezra 4:22

וּ⁠זְהִירִ֥ין הֱו֛וֹ שָׁל֖וּ לְ⁠מֶעְבַּ֣ד עַל־דְּנָ֑ה

This means “Be sure to act concerning this.” This is a figure of speech that expresses a strong positive meaning by using two negative expressions: be careful of, that is, “avoid,” together with an expression that is the opposite of what is desired: negligence of action. Artaxerxes wants the officials to take action. Alternate translation: “Be sure to take action in response to this situation” (See: Litotes)

לְ⁠מָה֙ יִשְׂגֵּ֣א חֲבָלָ֔⁠א לְ⁠הַנְזָקַ֖ת מַלְכִֽין

The implication is that if the Jews were able to rebuild and fortify Jerusalem and they revolted, then the interests of the king would be damaged because he would lose honor, as the officials suggest in their letter (4:14), and he would also lose revenue (4:13). If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Why should I and other kings suffer dishonor or lose tribute money” (See: Assumed Knowledge and Implicit Information)

לְ⁠מָה֙ יִשְׂגֵּ֣א חֲבָלָ֔⁠א לְ⁠הַנְזָקַ֖ת מַלְכִֽין

Artaxerxes is making a statement, not asking a question. He does not expect the Samaritan officials to tell him why he should experience greater damage. Instead, he is using the question form to emphasize how important it is for the officials to get the Jews to stop rebuilding Jerusalem. If your readers would misunderstand this, you could translate these words as a statement. Alternate translation: “I should not suffer dishonor or lose tribute money.” (See: Rhetorical Question)

לְ⁠מָה֙ יִשְׂגֵּ֣א חֲבָלָ֔⁠א לְ⁠הַנְזָקַ֖ת מַלְכִֽין

As in 4:13, the plural kings here may envision that not just Artaxerxes but also his successors would lose revenue if Jerusalem leads a revolt that spreads throughout Beyond-the-River, as the Samaritan officials suggest it would. But Artaxerxes is speaking primarily of himself, in the third person, as kings sometimes did, just as their subjects addressed them in the third person to show humility and respect. (Compare, for example, the way Cyrus speaks of himself in the third person in 6:4, and Darius speaks of himself that way in 6:8 and 6:10). Alternate translation: “Why should kings suffer dishonor or lose tribute money” (See: First, Second or Third Person)

Ezra 4:23

אֱדַ֗יִן

The word Then indicates that the events the story will now relate came after the events it has just described. In your translation, you can use the expression in your language that would best indicate this relationship. (See: Connect — Sequential Time Relationship)

מִן־דִּ֞י פַּרְשֶׁ֤גֶן נִשְׁתְּוָנָ⁠א֙ דִּ֚י ארתחששתא מַלְכָּ֔⁠א קֱרִ֧י קֳדָם־רְח֛וּם וְ⁠שִׁמְשַׁ֥י סָפְרָ֖⁠א וּ⁠כְנָוָתְ⁠ה֑וֹן

The implication is that a messenger brought a copy of the letter from King Artaxerxes to these officials and read it aloud to them. (See the note to 4:18 for background to the practice of reading correspondence out loud.) If it would be helpful to your readers, you could say that explicitly. Alternate translation: “as soon as messengers from King Artaxerxes brought a copy of his letter to Rehum, Shimshai the state secretary, and their associates, and read it aloud to them” (See: Assumed Knowledge and Implicit Information)

פַּרְשֶׁ֤גֶן נִשְׁתְּוָנָ⁠א֙ דִּ֚י ארתחששתא מַלְכָּ֔⁠א קֱרִ֧י

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “messengers from King Artaxerxes read a copy of his letter aloud” (See: Active or Passive)

ארתחששתא

Artaxerxes is the name of a man. See how you translated it in 4:7. (See: How to Translate Names)

רְח֛וּם

Rehum is the name of a man. See how you translated it in 4:8. (See: How to Translate Names)

וְ⁠שִׁמְשַׁ֥י סָפְרָ֖⁠א

Shimshai is the name of a man and scribe is his title. See how you translated them in 4:8. Alternate translation: “Shimshai the state secretary” (See: How to Translate Names)

וּ⁠כְנָוָתְ⁠ה֑וֹן

As in 4:7, 4:9 and 4:17, the term companions here indicates people who hold similar positions. Alternate translation: “and their associates,” (See: Idiom)

אֲזַ֨לוּ בִ⁠בְהִיל֤וּ לִ⁠ירֽוּשְׁלֶם֙ עַל־יְה֣וּדָיֵ֔⁠א

Alternate translation: “they hurried to Jerusalem to confront the Jews”

וּ⁠בַטִּ֥לוּ הִמּ֖וֹ בְּ⁠אֶדְרָ֥ע וְ⁠חָֽיִל

The phrase an arm and strength expresses a single idea by using two words connected with “and.” The word strength tells what kind of arm or influence these officials used: a strong arm, that is, a forcibly coercive one. If your readers would misunderstand this, you could express the meaning of the two words in a single phrase. Alternate translation: “and they compelled them to stop” (See: Hendiadys)

וּ⁠בַטִּ֥לוּ הִמּ֖וֹ בְּ⁠אֶדְרָ֥ע וְ⁠חָֽיִל

Here, arm is a figurative way of referring to a person’s power, influence, and capacity for action. Alternate translation: “and they compelled them to stop” (See: Metaphor)

וּ⁠בַטִּ֥לוּ הִמּ֖וֹ בְּ⁠אֶדְרָ֥ע וְ⁠חָֽיִל

The implication is that these officials made the Jews stop rebuilding the walls and houses in Jerusalem. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and they compelled them to stop rebuilding the walls and houses in Jerusalem” (See: Assumed Knowledge and Implicit Information)

Ezra 4:24

בֵּ⁠אדַ֗יִן בְּטֵלַת֙ עֲבִידַ֣ת בֵּית־אֱלָהָ֔⁠א דִּ֖י בִּ⁠ירוּשְׁלֶ֑ם

The book now returns to the point in the story where it left off at the end of 4:5. (If it would be helpful, review the note to 4:6. That note explains how the book tells of later events in 4:6–23 to show that the Jews were wise not to trust the Samaritans when they offered to help rebuild the temple during the reign of Cyrus, since they demonstrated by their repeated future opposition that they really were the enemies of the Jews.) It might be useful to include a heading before this verse to alert the reader that there is a change of timeframe at this point, such as, “Building the Temple in the Time of Darius.” Also, if it would be helpful to your readers, you could say something explicitly here that would show how the book is returning to the time of Cyrus and his immediate successors. Alternate translation: “This is how the enemies of the Jews tried, under later kings, to stop them from rebuilding Jerusalem. They attempted the same thing under King Cyrus and his successors and they were able to stop the work on the temple for a time” (See: Assumed Knowledge and Implicit Information)

וַ⁠הֲוָת֙ בָּֽטְלָ֔א

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “and the Jews did not start rebuilding again” (See: Active or Passive)

דָּרְיָ֥וֶשׁ

Darius is the name of a man. See how you translated it in 4:5. (See: How to Translate Names)

Ezra 5

Ezra 5 General Notes

Structure and formatting

The story of the building of the temple and re-establishment of the temple worship continues in this chapter from where it left off in 4:5. (See: temple, house, house of God)

Special concepts in this chapter

Rebuilding the temple

The prophets Haggai and Zechariah encouraged the Jews to begin again to build the temple. This was very important to life in Judah. (See: prophet, prophecy, prophesy, seer, prophetess)

Ezra 5:1

וְ⁠הִתְנַבִּ֞י

Here, the word Then introduces a new event in the story. Use a natural method in your language to introduce a new event here. (See: Introduction of a New Event)

וְ⁠הִתְנַבִּ֞י

The word Then indicates that the event the story will now relate took place at the time just named in 4:24, that is, in the second year of the reign of Darius as king of Persia. Alternate translation: “At that time … prophesied” (See: Connect — Simultaneous Time Relationship)

וּ⁠זְכַרְיָ֤ה בַר־עִדּוֹא֙

Zechariah is the name of a man, and Iddo is the name of his father. (See: How to Translate Names)

חַגַּ֣י

Haggai is the name of a man. (See: How to Translate Names)

וְ⁠הִתְנַבִּ֞י…עַל־יְה֣וּדָיֵ֔⁠א דִּ֥י בִ⁠יה֖וּד וּ⁠בִ⁠ירוּשְׁלֶ֑ם

The implication, based on how the Jewish leaders respond in the next verse, is that Haggai and Zechariah said specifically that the Jews should resume work on rebuilding the temple. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “told the Jews in Judah and Jerusalem that they should start rebuilding the temple again” (See: Assumed Knowledge and Implicit Information)

בְּ⁠שֻׁ֛ם אֱלָ֥הּ יִשְׂרָאֵ֖ל

This expression means that Haggai and Zechariah made clear that they were speaking to the Jews on behalf of God, as if God were speaking through them. Alternate translation: “as messengers of the God of Israel” (See: Idiom)

אֱלָ֥הּ יִשְׂרָאֵ֖ל

As in 4:1, this phrase provides further background information about Yahweh. Alternate translation: “the God whom the people of Israel worshiped” (See: Distinguishing Versus Informing or Reminding)

עֲלֵי⁠הֽוֹן

God is described here in a spatial metaphor as being higher than or above the Jews to indicate that they acknowledged his authority and they served and obeyed him. Alternate translation: “whom they obeyed” or “who was their king” (See: Metaphor)

Ezra 5:2

בֵּ⁠אדַ֡יִן

Here, Then indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result” (See: Connect — Reason-and-Result Relationship)

זְרֻבָּבֶ֤ל בַּר־שְׁאַלְתִּיאֵל֙

Zerubbabel is the name of a man, and Shealtiel is the name of his father. See how you translated these names in 3:2. (See: How to Translate Names)

וְ⁠יֵשׁ֣וּעַ בַּר־יֽוֹצָדָ֔ק

Jeshua is the name of a man, and Jozadak is the name of his father. See how you translated these names in 3:2. (See: How to Translate Names)

קָ֠מוּ

In this context, the word arose means that they took action to get a project under way. It does not indicate that these leaders had been sitting or lying down and that they stood up. Alternate translation: “took action” (See: Idiom)

וְ⁠שָׁרִ֣יו לְ⁠מִבְנֵ֔א בֵּ֥ית אֱלָהָ֖⁠א

Alternate translation: “and resumed work on rebuilding the temple” (See: Metaphor)

Ezra 5:3

בֵּ⁠הּ־זִמְנָ⁠א֩

The phrase at that time indicates that this event took place at the same time as the event that the story has just related. If your readers would misunderstand this, you could show this relationship in this case by using a phrase such as “when they did this” (See: Connect — Simultaneous Time Relationship)

תַּ֠תְּנַי

Tattenai is the name of a man. (See: How to Translate Names)

עֲבַֽר־נַהֲרָ֛⁠ה

Beyond-the-River is the name of the province of the Persian Empire that included Judah and Jerusalem. See how you translated it in 4:10. (See: How to Translate Names)

וּ⁠שְׁתַ֥ר בּוֹזְנַ֖י

Shethar-Bozenai is the name of a man. (See: How to Translate Names)

וּ⁠כְנָוָתְ⁠ה֑וֹן

As often in the book, the term companions here indicates people who hold similar positions. Alternate translation: “and their associates” (See: Idiom)

אֲתָ֨א

Use the motion verb that is most natural in your language. Alternate translation: “went” or “traveled” (See: Go and Come)

מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם

See how you translated this word for decree in 4:19 and 4:21. Alternate translation: “Who gave you permission” or “Who authorized you”

בַּיְתָ֤⁠א דְנָה֙ לִ⁠בְּנֵ֔א וְ⁠אֻשַּׁרְנָ֥⁠א דְנָ֖ה לְ⁠שַׁכְלָלָֽה

These two phrases mean essentially the same thing. As noted in 4:12, complete is another way of saying build when the terms are paired like this. The officials say essentially the same thing twice for emphasis. If that would be confusing for your readers, you can say it once and provide emphasis in a different way. Alternate translation: “to build a large temple such as this” (See: Parallelism)

בַּיְתָ֤⁠א דְנָה֙

“this temple” (See: Metaphor)

Ezra 5:4

אֱדַ֥יִן

Here, the word Then is indicating that the enemies asked the question in this verse right after the question they asked in the previous verse. (The word is not indicating that the two questions were asked on separate occasions.) Alternate translation: “In addition” (See: Connect — Sequential Time Relationship)

אֲמַ֣רְנָא לְּ⁠הֹ֑ם מַן־אִנּוּן֙ שְׁמָהָ֣ת גֻּבְרַיָּ֔⁠א

Here, the Aramaic text reads we said. The pronoun does not seem to fit the context here, because of the sudden, unexplained shift from third person “they” in verse 3 to first person “we” here. In 5:10, in their letter to Darius, Tattenai and his associates use “we” when they report that they were the ones who asked this question. So the word “we” could have been mistakenly copied into this verse from that one. Other ancient versions say “they,” and it will likely be clearest for your readers if you translate the phrase in that way. Alternate translation: “they said to them, 'What are the men's names” or “they said to them, “Who are the men” It is also possible that the verse is not reporting a question in direct speech, but is simply describing what was said as a statement. In that case, we would refer to the Jews. Alternate translation: “we told them who the men were” or “we told them the names of the men [who were building this building.”] (See: Textual Variants)

אֲמַ֣רְנָא לְּ⁠הֹ֑ם מַן־אִנּוּן֙ שְׁמָהָ֣ת גֻּבְרַיָּ֔⁠א דִּֽי־דְנָ֥ה בִנְיָנָ֖⁠א בָּנַֽיִן

If it would be more natural in your language, you can present this sentence as an indirect quotation, as in the UST. (See: Direct and Indirect Quotations)

Ezra 5:5

וְ⁠עֵ֣ין

Here, the word But indicates that the sentence it introduces draws a contrast between what Tattenai and his associates were trying to accomplish, which was an immediate end to the rebuilding of the temple, and what actually happened. You could begin the sentence with a word such as “however” to indicate this contrast. (See: Connect — Contrast Relationship)

וְ⁠עֵ֣ין אֱלָהֲ⁠הֹ֗ם הֲוָת֙ עַל־שָׂבֵ֣י יְהוּדָיֵ֔⁠א

Here, eye stands for seeing, and in this context, seeing figuratively means giving care, protection, and favor. Alternate translation: “God was making sure that the Jewish leaders would be alright” (See: Metaphor)

וְ⁠לָא

Here the word and indicates that the clause it introduces explains the results of what the previous sentence described. Alternate translation: “as a result … not” (See: Connect — Reason-and-Result Relationship)

וְ⁠לָא־בַטִּ֣לוּ הִמּ֔וֹ עַד־טַעְמָ֖⁠א לְ⁠דָרְיָ֣וֶשׁ יְהָ֑ךְ

Here the word they refers to Tattenai and his associates. The implication is that they did not make the Jewish leaders stop rebuilding the temple right away. Rather, they chose to wait until they could send a report about the rebuilding to Darius, to see what he would say about it. Alternate translation: “and Tattenai and his associates did not make the Jews stop rebuilding the temple right away, but they decided instead to report the matter to King Darius” (See: Assumed Knowledge and Implicit Information)

וֶ⁠אֱדַ֛יִן

This phrase indicates that this event would take place after the event the story has just described. (See: Connect — Sequential Time Relationship)

יְתִיב֥וּן נִשְׁתְּוָנָ֖⁠א עַל־דְּנָֽה

Here the word they primarily refers to Darius. As in 4:18, the plural may be used to indicate the king and his officials, who would consider the matter openly in the royal court. If this is confusing in your language, you can use the singular. Alternate translation: “he sent back a letter to tell them what to do about this”

Ezra 5:6

תַּתְּנַ֣י…וּ⁠שְׁתַ֤ר בּוֹזְנַי֙

These are the names of two men. See how you translated them in 5:3. (See: How to Translate Names)

וּ⁠כְנָ֣וָתֵ֔⁠הּ

Alternate translation: “and their colleagues”

Ezra 5:7

לְ⁠דָרְיָ֥וֶשׁ מַלְכָּ֖⁠א שְׁלָמָ֥⁠א כֹֽלָּ⁠א

Here the book begins to quote the letter that Tattenai and his associates sent to King Darius. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

לְ⁠דָרְיָ֥וֶשׁ

Darius is the name of a man. See how you translated it in 4:5.

שְׁלָמָ֥⁠א כֹֽלָּ⁠א

As in 4:17, this is a conventional greeting or good wish that senders at this time often included at the beginning of a letter. If your language has a similar expression that it uses for the same purpose, you can use it here. Alternate translation: “Greetings” or “We hope all is well with you”

Ezra 5:8

יְדִ֣יעַ ׀ לֶהֱוֵ֣א לְ⁠מַלְכָּ֗⁠א

These officials address the king in the third person as a sign of respect. If your readers would misunderstand this, you could indicate this respect by using an expression such as “O king.” Alternate translation: “We would like you to know, O king” (See: First, Second or Third Person)

יְדִ֣יעַ ׀ לֶהֱוֵ֣א לְ⁠מַלְכָּ֗⁠א

If your readers would misunderstand this, you could say this with an active form, and you could say who is doing the action. Alternate translation: “We would like you to know, O king” (See: Active or Passive)

אֲזַ֜לְנָא לִ⁠יה֤וּד מְדִֽינְתָּ⁠א֙

Alternate translation: “we went to the province of Judah”

לְ⁠בֵית֙ אֱלָהָ֣⁠א רַבָּ֔⁠א

Here, the house refers to the temple. The officials speak of it figuratively as if it were a place in which God would live. (They likely say the great God because the Jews told them, as they report in 5:11, that it would be a temple for the God who made heaven and earth.) Alternate translation: “to the temple of the mighty God” (See: Metaphor)

וְ⁠ה֤וּא מִתְבְּנֵא֙ אֶ֣בֶן גְּלָ֔ל וְ⁠אָ֖ע מִתְּשָׂ֣ם בְּ⁠כֻתְלַיָּ֑⁠א

If your readers would misunderstand this, you could say these things with active forms, and you could say who was doing these actions. Alternate translation: “the Jews are building the temple out of large stones and setting timber beams in the walls” (See: Active or Passive)

וַ⁠עֲבִ֥ידְתָּ⁠א דָ֛ךְ אָסְפַּ֥רְנָא מִתְעַבְדָ֖א וּ⁠מַצְלַ֥ח בְּ⁠יֶדְ⁠הֹֽם

You could say this with an active form, and you could say who was doing the action. The term diligently, used here and several more times in the book, means carefully, exactly, and efficiently. Alternate translation: “And they are doing the work carefully and efficiently and successfully” (See: Active or Passive)

וּ⁠מַצְלַ֥ח בְּ⁠יֶדְ⁠הֹֽם

Here, hand figuratively represents control and action. Alternate translation: “and it is succeeding at their initiative” or “and they have been able to advance the work successfully” (See: Metaphor)

Ezra 5:9

מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם בַּיְתָ֤⁠א דְנָה֙ לְ⁠מִבְנְיָ֔ה וְ⁠אֻשַּׁרְנָ֥⁠א דְנָ֖ה לְ⁠שַׁכְלָלָֽה

This is a quotation within a quotation. That is, the book is quoting from the letter that Tattenai and his associates sent to King Darius, and within that letter, they are quoting what they asked the Jewish elders. It may be helpful to your readers to indicate this by setting off these words within secondary quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. (See: Quote Markings)

מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם בַּיְתָ֤⁠א דְנָה֙ לְ⁠מִבְנְיָ֔ה וְ⁠אֻשַּׁרְנָ֥⁠א דְנָ֖ה לְ⁠שַׁכְלָלָֽה

See how you translated this question in 5:3. The phrases build this house and complete this structure refer to the same action, not different actions. The officials say essentially the same thing twice for emphasis. If that would be confusing for your readers, you can say it once and provide emphasis in a different way. Alternate translation: “Who said that you could build a large temple such as this” (See: Parallelism)

Ezra 5:10

וְ⁠אַ֧ף שְׁמָהָתְ⁠הֹ֛ם שְׁאֵ֥לְנָא לְּ⁠הֹ֖ם לְ⁠הוֹדָעוּתָ֑⁠ךְ דִּ֛י נִכְתֻּ֥ב שֻׁם־גֻּבְרַיָּ֖⁠א דִּ֥י בְ⁠רָאשֵׁי⁠הֹֽם

If your readers would misunderstand this, you could put the reason before the result. (We do not know if Tattenai and his associates succeeded in writing down the list of names.) Alternate translation: “We wanted to write down the names of their leaders and to be prepared to let you know who they were, so we also asked them their names” (See: Connect — Reason-and-Result Relationship)

גֻּבְרַיָּ֖⁠א דִּ֥י בְ⁠רָאשֵׁי⁠הֹֽם

Here, head is a figurative way of referring to a leader. Alternate translation: “the men who were their leaders” (See: Metaphor)

Ezra 5:11

אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹ⁠הִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א

Starting here, and through 5:16, there is another quotation within a quotation. The book is quoting from the letter that Tattenai and his associates sent to King Darius, and within that letter, they are quoting what the Jewish elders told them in response to their question. It may be helpful to your readers to indicate this with an opening secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. (See: Quote Markings)

אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹ⁠הִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א

The Jewish leaders describe themselves as servants of God because they are speaking of a superior with humility and respect. However, in this context, the expression is also an idiom that indicates that this is the God whom they worship. Alternate translation: “We worship the God who created heaven and earth” (See: Idiom)

אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א

The implications of this phrase are that God created heaven and earth and therefore rightfully rules over them. Alternate translation: “is the God who created heaven and earth and rules over them.” (See: Assumed Knowledge and Implicit Information)

וּ⁠בָנַ֤יִן בַּיְתָ⁠א֙

House means the temple. This seems to be an abbreviated way of saying the “house of God,” a figurative description of the temple as the place where God lived. Alternate translation: “and we are rebuilding the temple” (See: Metaphor)

וּ⁠מֶ֤לֶךְ לְ⁠יִשְׂרָאֵל֙ רַ֔ב בְּנָ֖⁠הִי וְ⁠שַׁכְלְלֵֽ⁠הּ

In this section of the book, completed is another way of saying built when the two words are used together. (Review the note about this at 4:12 if that would be helpful.) So the Jewish elders are expressing a single idea by using two words connected with and. If your readers would misunderstand this, you could express the meaning with a single word. Alternate translation: “which a great king of Israel constructed” (See: Hendiadys)

Ezra 5:12

לָהֵ֗ן

The word However indicates that there will be a contrast between the sentence that it introduces and the previous one. This sentence expresses the opposite of what someone would hope and expect to happen after a great king built a temple for God, so you could begin the sentence with a word such as “unfortunately” to indicate this contrast. (See: Connect — Contrast Relationship)

מִן־דִּ֨י הַרְגִּ֤זוּ אֲבָהֳתַ֨⁠נָא֙ לֶ⁠אֱלָ֣הּ שְׁמַיָּ֔⁠א

Here, fathers figuratively means ancestors. Alternate translation: “because our ancestors angered the God who rules in heaven” (See: Metaphor)

יְהַ֣ב הִמּ֔וֹ בְּ⁠יַ֛ד נְבוּכַדְנֶצַּ֥ר

Here, hand figuratively represents power and control. Alternate translation: “God allowed Nebuchadnezzar to conquer them” (See: Metaphor)

יְהַ֣ב הִמּ֔וֹ בְּ⁠יַ֛ד נְבוּכַדְנֶצַּ֥ר

Nebuchadnezzar alone did not conquer the kingdom of Judah. Rather, the elders are describing his armies figuratively by reference to something associated with them, the emperor who commanded them. Alternate translation: “God allowed them to be conquered by the armies of Nebuchadnezzar” (See: Metonymy)

נְבוּכַדְנֶצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל

Nebuchadnezzar is the name of a man, and Babylon is the name of the empire that he ruled. (See: How to Translate Names)

כַּסְדָּאָ֑ה

Here the elders provide some further background information about who Nebuchadnezzar was. Even though he was the ruler of the Babylonian Empire, he was not from the Babylonian people group himself, but rather from the Chaldean people group. Alternate translation: “who was from the Chaldean people group” (See: Distinguishing Versus Informing or Reminding)

כַּסְדָּאָ֑ה

Chaldean is the name of a people group. (See: How to Translate Names)

וּ⁠בַיְתָ֤⁠ה דְנָה֙ סַתְרֵ֔⁠הּ

As in 5:11, house seems to be an abbreviated way of saying “house of God” or “temple.” Alternate translation: “and Nebuchadnezzar destroyed the original temple” (See: Metaphor)

Ezra 5:13

בְּרַם֙

Here, the word But indicates that the sentence it introduces draws a contrast between the way Nebuchadnezzar destroyed the temple and the way Cyrus commanded it to be rebuilt. Use a natural way in your language to indicate this contrast. (See: Connect — Contrast Relationship)

בִּ⁠שְׁנַ֣ת חֲדָ֔ה לְ⁠כ֥וֹרֶשׁ

The original text uses a cardinal number here, one, but there is not a significant difference in meaning between that and the way it uses an ordinal number, “first,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of years, you can do that here in your translation. Alternate translation: “in the first year of Cyrus” (See: Ordinal Numbers)

לְ⁠כ֥וֹרֶשׁ

Cyrus is the name of a man. See how you translated it in 1:1. (See: How to Translate Names)

מַלְכָּ֖⁠א דִּ֣י בָבֶ֑ל

Cyrus was the king of the Persian Empire, but since under his leadership the Persians had conquered the Babylonians, he also had the right to use the title king of Babylon. The implication may be that as the heir and successor to the throne of Babylon, Cyrus had the same power over the temple as Nebuchadnezzar, and so he could order it to be rebuilt. Alternate translation: “who conquered Babylon.” (See: Assumed Knowledge and Implicit Information)

Ezra 5:14

וְ֠⁠אַף מָאנַיָּ֣⁠א דִֽי־בֵית־אֱלָהָ⁠א֮ דִּ֣י דַהֲבָ֣⁠ה וְ⁠כַסְפָּ⁠א֒ דִּ֣י נְבוּכַדְנֶצַּ֗ר הַנְפֵּק֙ מִן־הֵֽיכְלָ⁠א֙ דִּ֣י בִֽ⁠ירוּשְׁלֶ֔ם וְ⁠הֵיבֵ֣ל הִמּ֔וֹ לְ⁠הֵיכְלָ֖⁠א דִּ֣י בָבֶ֑ל הַנְפֵּ֨ק הִמּ֜וֹ כּ֣וֹרֶשׁ מַלְכָּ֗⁠א מִן־הֵֽיכְלָ⁠א֙ דִּ֣י בָבֶ֔ל וִ⁠יהִ֨יבוּ֙ לְ⁠שֵׁשְׁבַּצַּ֣ר

This sentence may be hard for readers to follow because, in it, the direct object (that is, the thing that receives the action) comes first, and it consists of a very long phrase. If your readers would misunderstand this, you could break this sentence into two sentences. Alternate translation: “Nebuchadnezzar had taken the gold and silver objects that were used in worship out of the temple in Jerusalem and brought them to the temple in Babylon. King Cyrus took them out of the temple in Babylon and gave them to … Sheshbazzar” See also the UST.

מָאנַיָּ֣⁠א דִֽי־בֵית־אֱלָהָ⁠א֮

This means specifically the bowls, basins, and other objects listed in 1:9–10. These vessels were used during worship in the temple. Alternate translation: “the objects that were used in worship in the temple” (See: Translate Unknowns)

וְ⁠הֵיבֵ֣ל

If it is more natural in your language, rather than had brought, you could say “had taken” (See: Go and Come)

וִ⁠יהִ֨יבוּ֙

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “and Cyrus presented them” (See: Active or Passive)

לְ⁠שֵׁשְׁבַּצַּ֣ר

Sheshbazzar is the name of a man. See how you translated it in 1:8. (See: How to Translate Names)

Ezra 5:15

וַ⁠אֲמַר

Here, then indicates that the event that the elders will now describe came after the events that they have just described. In your translation, you can use the expression in your language that would best indicate this relationship. (See: Connect — Sequential Time Relationship)

וַ⁠אֲמַר־לֵ֓⁠הּ

This means “Then Cyrus said to Sheshbazzar.” (See: Pronouns — When to Use Them)

אֵ֚ל מָֽאנַיָּ֔⁠א שֵׂ֚א אֵֽזֶל־אֲחֵ֣ת הִמּ֔וֹ בְּ⁠הֵיכְלָ֖⁠א דִּ֣י בִ⁠ירוּשְׁלֶ֑ם וּ⁠בֵ֥ית אֱלָהָ֖⁠א יִתְבְּנֵ֥א עַל־אַתְרֵֽ⁠הּ

This is a quotation within a quotation within a quotation. The book is quoting from the letter that Tattenai and his associates sent to King Darius. Within that letter, they are quoting what the Jewish elders told them in response to their question. And within that response, the elders are quoting what King Cyrus told Sheshbazzar to do. It may be helpful to your readers to indicate this by setting off this part of the verse within tertiary quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation within a quotation. Another option would be to present this as an indirect quotation, as in the UST. (See: Quotes within Quotes)

וּ⁠בֵ֥ית אֱלָהָ֖⁠א יִתְבְּנֵ֥א עַל־אַתְרֵֽ⁠הּ

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “I authorize you to rebuild the temple on its original site” (See: Active or Passive)

Ezra 5:16

אֱדַ֨יִן֙

The elders use the word then to indicate that the event they will now describe came after the events they have just described. In your translation, you can use the expression in your language that would best indicate this relationship. (See: Connect — Sequential Time Relationship)

שֵׁשְׁבַּצַּ֣ר דֵּ֔ךְ אֲתָ֗א

The implication is that he came here, that is, from the perspective of the elders who are speaking, he came to Jerusalem. Alternate translation: “that man named Sheshbazzar came here”

יְהַ֧ב אֻשַּׁיָּ֛⁠א

Sheshbazzar did not do the work himself. If your readers would misunderstand this, you can refer to others who did the work, as in the UST. (See: Assumed Knowledge and Implicit Information)

וּ⁠מִן־אֱדַ֧יִן וְ⁠עַד־כְּעַ֛ן מִתְבְּנֵ֖א וְ⁠לָ֥א שְׁלִֽם

In several places the book uses the terms built and complete together to mean “constructed.” (Review the note about this at 5:11 if that would be helpful.) But this expression means something different here. Because there is a not before the second verb, here the expression means that the temple was only partially rebuilt, and then the work was interrupted. Be sure that your translation shows this difference. Alternate translation: “And ever since then, we have been trying to rebuild the temple, but we still have much work to do on it”

מִתְבְּנֵ֖א וְ⁠לָ֥א שְׁלִֽם

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “we have been trying to rebuild the temple, but we still have much work to do on it” (See: Active or Passive)

וְ⁠לָ֥א שְׁלִֽם

Here the letter ends its quotation of what the Jewish elders told Tattenai and his associates. If you decided in 5:11 to mark their words as a secondary quotation, you should indicate that ending here with a closing secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation within a quotation. (See: Quote Markings)

Ezra 5:17

וּ⁠כְעַ֞ן

As in 4:10 and 4:11, and now translates an Aramaic expression that introduces the main business of a letter. In this case, it comes near the end of the letter. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. (See: Connecting Words and Phrases)

הֵ֧ן עַל־מַלְכָּ֣⁠א טָ֗ב

This is an idiom that means “if the king thinks that this is a good idea” or “if this advice is acceptable to the king.” Alternate translation: “if it seems good to you, O king” (See: Idiom)

הֵ֧ן עַל־מַלְכָּ֣⁠א טָ֗ב

Tattenai and his associates address the king in third person as a form of respect. If this is confusing in your language, you can use the second person and indicate respect in another way that is natural in your language. Alternate translation: “if it seems good to you, O king” (See: First, Second or Third Person)

יִ֠תְבַּקַּר

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “have your officials search” (See: Active or Passive)

בְּ⁠בֵ֨ית גִּנְזַיָּ֜⁠א דִּי־מַלְכָּ֣⁠א

As 6:1 explains more specifically, this was the house of the books that told where the treasures had been deposited. That is, it is the building where valuable documents such as royal chronicles were stored and kept safe. It is called a house metaphorically as if these documents lived there. Alternate translation: “in the building where the royal archives are kept” (See: Metaphor)

הֵ֣ן אִיתַ֗י דִּֽי־מִן־כּ֤וֹרֶשׁ מַלְכָּ⁠א֙ שִׂ֣ים טְעֵ֔ם לְ⁠מִבְנֵ֛א בֵּית־אֱלָהָ֥⁠א דֵ֖ךְ בִּ⁠ירוּשְׁלֶ֑ם

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “whether King Cyrus issued a decree to rebuild the temple in Jerusalem” (See: Active or Passive)

וּ⁠רְע֥וּת מַלְכָּ֛⁠א עַל־דְּנָ֖ה יִשְׁלַ֥ח עֲלֶֽי⁠נָא

Tattenai and his associates continue to address the king in third person as a form of respect. If this is confusing in your language, you can use the second person and indicate respect in another way that is natural in your language. Alternate translation: “Please tell us, O king, what you would like us to do about this” (See: First, Second or Third Person)

וּ⁠רְע֥וּת מַלְכָּ֛⁠א עַל־דְּנָ֖ה יִשְׁלַ֥ח עֲלֶֽי⁠נָא

Here the book ends its quotation of the letter that Tattenai and his associates sent to King Darius. If you decided in 5:7 to mark their words as a quotation, you should indicate that by ending the quotation here with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 6

Ezra 6 General Notes

Structure and formatting

The completion of the story of the building of the temple and re-establishment of the temple worship occurs in this chapter. (See: temple, house, house of God)

Special concepts in this chapter

Temple taxes

The king said that the Jews were right and ordered money from his taxes to be used to help them with their sacrifices.

Other possible translation difficulties in this chapter

Darius

In this chapter, Darius is called the king of Assyria. In reality, besides ruling over the former Assyrian Empire, Darius was also king of Persia. Persia had conquered Babylon, which had previously conquered Assyria. This made the king of Persia to be the king of Assyria as well. It was unusual to refer to Darius as the king or ruler of Assyria. Ezra may have referred to him in this way to contrast Darius’ actions with those of the former rulers of Assyria, who had treated the Jews very cruelly. Those earlier Assyrian rulers were the ones who had conquered the northern tribes of Israel and deported them to other lands. It was for this reason that the northern tribes lost their identity and were no longer a distinct people group.

Ezra 6:1

בֵּ⁠אדַ֛יִן

Here, Then indicates that the sentence it introduces explains the results of what the previous sentences described. Alternate translation: “As a result” (See: Connect — Reason-and-Result Relationship)

דָּרְיָ֥וֶשׁ מַלְכָּ֖⁠א שָׂ֣ם טְעֵ֑ם וּ⁠בַקַּ֣רוּ

The implication is that King Darius ordered his officials to search in the royal archives to investigate the claims that the Jewish elders had made in response to the questions that Tattenai and his associates asked them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “King Darius commanded his officials to investigate whether King Cyrus had issued a decree to rebuild the temple in Jerusalem by searching” (See: Assumed Knowledge and Implicit Information)

דָּרְיָ֥וֶשׁ

Darius is the name of a man. See how you translated it in 4:5. (See: How to Translate Names)

בְּ⁠בֵ֣ית סִפְרַיָּ֗⁠א דִּ֧י גִנְזַיָּ֛⁠א מְהַחֲתִ֥ין

This means the building or buildings where valuable documents such as royal chronicles were stored and kept safe. This is figuratively called a house as if those documents lived there. Alternate translation: “in the places where the kings stored their chronicles and other valuable items” (See: Metaphor)

בְּ⁠בֵ֣ית סִפְרַיָּ֗⁠א דִּ֧י גִנְזַיָּ֛⁠א מְהַחֲתִ֥ין

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “in the places where the kings stored their chronicles and other valuable items” (See: Active or Passive)

תַּמָּ֖ה בְּ⁠בָבֶֽל

This cannot mean that the search was limited to the archives in the city of Babylon or even to the region of Babylon that had become a province in the Persian Empire because a scroll describing the decree of Cyrus was finally found in the neighboring province of Media. Rather, Babylon must be a general description for the whole area that was the center of power for the Babylonian and Persian empires. Alternate translation: “there in Babylonia” (See: Idiom)

Ezra 6:2

וְ⁠הִשְׁתְּכַ֣ח…מְגִלָּ֣ה חֲדָ֑ה

Here, And indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result they found one scroll” (See: Connect — Reason-and-Result Relationship)

וְ⁠הִשְׁתְּכַ֣ח…מְגִלָּ֣ה חֲדָ֑ה

It is implied that the officials searched before they found the scroll. If your readers would misunderstand this, you can say that explicitly. Alternate translation: “After searching in the archives, they found one scroll” (See: Assumed Knowledge and Implicit Information)

וְ⁠הִשְׁתְּכַ֣ח…מְגִלָּ֣ה חֲדָ֑ה

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “As a result, the officials found one scroll” (See: Active or Passive)

בְּ⁠אַחְמְתָ֗א…דִּ֛י בְּ⁠מָדַ֥י מְדִינְתָּ֖⁠ה

Ecbatana is the name of a city, and Media is the name of the province in which it was located. (See: How to Translate Names)

וְ⁠כֵן־כְּתִ֥יב בְּ⁠גַוַּ֖⁠הּ דִּכְרוֹנָֽ⁠ה

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “and the writing in the scroll said this” or “and the message in the scroll was”(See: Active or Passive)

Ezra 6:3

בִּ⁠שְׁנַ֨ת חֲדָ֜ה לְ⁠כ֣וֹרֶשׁ מַלְכָּ֗⁠א

Here the book begins to quote what was said on the scroll that the officials found in Ecbatana. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

בִּ⁠שְׁנַ֨ת חֲדָ֜ה לְ⁠כ֣וֹרֶשׁ מַלְכָּ֗⁠א

The Hebrew uses a cardinal number here, one, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “first,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of years, you can do that here in your translation. Alternate translation: “In the first year of the reign of Cyrus as king” (See: Ordinal Numbers)

לְ⁠כ֣וֹרֶשׁ

Cyrus is the name of a man. See how you translated it in 1:1. (See: How to Translate Names)

בַּיְתָ֣⁠א יִתְבְּנֵ֔א

Starting here, and through 6:5, there is a quotation within a quotation. The book is quoting from the scroll that the officials found in Ecbatana, and within that scroll, the royal chronicles quote the decree of Cyrus. It may be helpful to your readers to indicate this with an opening secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. (See: Quote Markings)

בַּיְתָ֣⁠א יִתְבְּנֵ֔א…וְ⁠אֻשּׁ֖וֹ⁠הִי מְסֽוֹבְלִ֑ין

The words built and raised mean similar things. They are a poetic parallel, as in Isaiah 58:12, “Your ancient ruins will be built; you will raise up the foundations of many generations.” Cyrus says basically the same thing twice for emphasis and clarity. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “I authorize the Jews to raise up a new temple.” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase is more specific in that it implicitly indicates that the new temple is to be built on the site of the former one. Alternate translation: “I authorize the Jews to rebuild the temple … on the site of the former temple” (See: Parallelism)

בַּיְתָ֣⁠א יִתְבְּנֵ֔א…וְ⁠אֻשּׁ֖וֹ⁠הִי מְסֽוֹבְלִ֑ין

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “I authorize the Jews to rebuild the temple … on the site of the former temple” (See: Active or Passive)

בַּיְתָ֣⁠א

Alternate translation: “the temple” (See: Metaphor)

רוּמֵ⁠הּ֙ אַמִּ֣ין שִׁתִּ֔ין פְּתָיֵ֖⁠הּ אַמִּ֥ין שִׁתִּֽין

If your readers would misunderstand this, you can convert these measures into modern units. Alternate translation: “The temple is to be 90 feet high and 90 feet wide” (See: Biblical Distance)

Ezra 6:4

נִדְבָּכִ֞ין דִּי־אֶ֤בֶן גְּלָל֙ תְּלָתָ֔א וְ⁠נִדְבָּ֖ךְ דִּי־אָ֣ע חֲדַ֑ת

It is no longer clear exactly what these building instructions mean. They could mean that the walls of the temple should be three layers of stone thick, with a facing of wood on the inside. They could also mean that the walls should be built with one layer of wood on top of every three layers of stone, or that the temple was to have four stories, the lower three of stone and the top one of wood. Whatever the specifics, the implication is that the temple is to be rebuilt in the same way that Solomon originally built it, since 1 Kings 6:36 says that he built its inner court, at least, “with three courses of hewn stone, and a course of cedar beams.” If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and it is to be built of wood and stone just like the original one” (See: Assumed Knowledge and Implicit Information)

וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב

Here, house is a metaphor for property, meaning everything that a person keeps in his house, and by extension, everything that he owns. So house in this context figuratively represents the wealth and income of the king. Alternate translation: “I will pay the expenses from the royal revenue” (See: Metaphor)

וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב

If your readers would misunderstand this, you could say this with an active form, and you could say who will do the action. Alternate translation: “I will pay the expenses from the royal revenue” (See: Active or Passive)

וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב

Cyrus speaks of himself here in the third person. If this is not clear in your language, you can use the first person. Alternate translation: “I will pay the expenses from the royal revenue” (See: First, Second or Third Person)

Ezra 6:5

מָאנֵ֣י בֵית־אֱלָהָ⁠א֮ דִּ֣י דַהֲבָ֣⁠ה וְ⁠כַסְפָּ⁠א֒ דִּ֣י נְבֽוּכַדְנֶצַּ֗ר הַנְפֵּ֛ק מִן־הֵיכְלָ֥⁠א דִי־בִ⁠ירוּשְׁלֶ֖ם וְ⁠הֵיבֵ֣ל לְ⁠בָבֶ֑ל יַהֲתִיב֗וּן

See how you translated the very similar sentence in 5:14. If your readers would misunderstand this, you could put the verb first in this sentence. Alternate translation: “I hereby return to the Jews the gold and silver objects which Nebuchadnezzar took out of the temple in Jerusalem and brought to Babylon”

מָאנֵ֣י…יַהֲתִיב֗וּן

If your readers would misunderstand this, you could say this with an active form, as an imperative. Alternate translation: “return to the Jews the objects of” (See: Active or Passive)

מָאנֵ֣י בֵית־אֱלָהָ⁠א֮ דִּ֣י דַהֲבָ֣⁠ה וְ⁠כַסְפָּ⁠א֒

Vessels specifically means the bowls, basins, and other objects listed in 1:9–10. These were used during worship in the temple. Alternate translation: “the gold and silver objects that were used in worship in the temple” (See: Translate Unknowns)

וִ֠⁠יהָךְ לְ⁠הֵיכְלָ֤⁠א דִי־בִ⁠ירֽוּשְׁלֶם֙ לְ⁠אַתְרֵ֔⁠הּ וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א

These two phrases mean similar things. Cyrus is saying basically the same thing twice to emphasize how important it is for his officials to carry out this command. If it is confusing for your readers to repeat both phrases, you can combine them and show the emphasis in a different way. Alternate translation: “Make sure that you put these objects back in the temple, right where they belong in the house of God in Jerusalem” (See: Parallelism)

וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א

It may be that the sudden change to second person singular you here is because the document is quoting Cyrus's words, which may have been spoken to Sheshbazzar (See 5:14). If this is confusing in your language, you can use the third person. Alternate translation: “So these things must be returned to the house of God” (See: First, Second or Third Person)

וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א

Here the scroll ends its quotation from the decree of Cyrus. If you decided in the middle of 6:3 to mark these words as a quotation within a quotation, you should indicate that ending here with a closing secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation within a quotation. (See: Quote Markings)

וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א

Here, the text also ends its quotation from the scroll. If you decided at the start of 6:3 to mark its words as a quotation, you should indicate that ending here with a closing primary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 6:6

כְּעַ֡ן תַּ֠תְּנַי

Here the book leaves out some of the material that a story would ordinarily need in order to be complete. Rather than repeating the same information from the scroll, but now as a letter to the officials, it jumps right from its quotation from the scroll that was discovered at Ecbatana and into the letter that King Darius wrote to Tattenai and his associates in response to what the scroll said. You could say this explicitly if it would be helpful to your readers. Alternate translation: “When King Darius learned from the scroll that Cyrus had ordered the temple to be rebuilt, he sent Tattenai and his associates a letter in answer to their inquiry. He told them what he had learned from the scroll and then warned them, “Now Tattenai” (See: Ellipsis)

כְּעַ֡ן

Since the book here begins to quote the letter that King Darius sent in reply to Tattenai and his associates, it may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

כְּעַ֡ן

As in 4:13, 4:14, and 4:21, now introduces an important point within a letter. (It is similar to the expression “and now” in 4:10, 4:11, 4:17, and 5:17.) If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. (See: Connecting Words and Phrases)

תַּ֠תְּנַי פַּחַ֨ת עֲבַֽר־נַהֲרָ֜⁠ה שְׁתַ֤ר בּוֹזְנַי֙ וּ⁠כְנָוָ֣תְ⁠ה֔וֹן אֲפַרְסְכָיֵ֔⁠א דִּ֖י בַּ⁠עֲבַ֣ר נַהֲרָ֑⁠ה רַחִיקִ֥ין הֲו֖וֹ מִן־תַּמָּֽה

Since Darius addresses these men directly at the end of the sentence, instead of their companions, in the third person, we would expect him to say “your companions,” in the second person. So it seems that the book is compressing the letter as it quotes it. Based on the other letters that the book quotes in 4:11–16, 4:17–22, and 5:7–17, the full letter probably said something like “To Tattenai, the governor of Beyond-the-River, Shethar-Bozenai, and their companions, the officials who are in Beyond-the-River. Peace. And now,” followed by an explanation that the court officials had discovered a scroll that recorded the decree of Cyrus. Then would follow instructions to these men, beginning “Be far away from there!” But since the quotation from this letter in the book jumps from the list of the recipients’ names right to these instructions, If your readers would misunderstand this, you could use the second person throughout. Alternate translation: “Tattenai, the governor of Beyond-the-River, Shethar-Bozenai, and your associates, you officials who are in Beyond-the-River: Be far away from there” (See: First, Second or Third Person)

תַּ֠תְּנַי…שְׁתַ֤ר בּוֹזְנַי֙

These are the names of two men. See how you translated them in 5:3. (See: How to Translate Names)

וּ⁠כְנָוָ֣תְ⁠ה֔וֹן

Alternate translation: “and their associates” or “and your associates”

רַחִיקִ֥ין הֲו֖וֹ מִן־תַּמָּֽה

King Darius uses a spatial metaphor to indicate figuratively that he wants Tattenai and his associates not to interfere with what the Jews are doing in Jerusalem. The meaning is not simply that they are to stay away physically from that area, since they could still plot against the Jews from a distance (for example, by bribing officials in the royal court, as 4:5 describes). Alternate translation: “do not interfere with what is happening in Jerusalem” (See: Metaphor)

Ezra 6:7

שְׁבֻ֕קוּ לַ⁠עֲבִידַ֖ת בֵּית־אֱלָהָ֣⁠א דֵ֑ךְ

This sentence means basically the same thing as the last sentence in 6:6. Darius says essentially the same thing twice for emphasis. If that would be confusing for your readers, you can combine the two sentences and express the emphasis in a different way. Alternate translation for both sentences: “do not interfere with the rebuilding of the temple in Jerusalem in any way” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase is more specific. It says precisely what Darius wants these Samaritan officials to leave alone. Alternate translation: “Do not interfere with what is happening in Jerusalem. Do not disturb the work on the temple there!” (See: Parallelism)

בֵּית־אֱלָהָ֥⁠א דֵ֖ךְ יִבְנ֥וֹן עַל־אַתְרֵֽ⁠הּ

As in 5:15, this expression means “Let … rebuild the temple on its original site.” You could say that as an alternate translation.

Ezra 6:8

וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ לְ⁠מָ֣א דִֽי־תַֽעַבְד֗וּן עִם־שָׂבֵ֤י יְהוּדָיֵ⁠א֙ אִלֵּ֔ךְ לְ⁠מִבְנֵ֖א בֵּית־אֱלָהָ֣⁠א דֵ֑ךְ

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “This is what I am commanding you to do to help the elders of the Jews rebuild that temple” (See: Active or Passive)

וּ⁠מִ⁠נִּכְסֵ֣י מַלְכָּ֗⁠א דִּ֚י מִדַּת֙ עֲבַ֣ר נַהֲרָ֔⁠ה אָסְפַּ֗רְנָא נִפְקְתָ֛⁠א תֶּהֱוֵ֧א מִֽתְיַהֲבָ֛א לְ⁠גֻבְרַיָּ֥⁠א אִלֵּ֖ךְ

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “I want you officials to carefully pay the full costs of the rebuilding from the royal treasury from the tribute that you receive in Beyond-the-River province” (See: Active or Passive)

וּ⁠מִ⁠נִּכְסֵ֣י מַלְכָּ֗⁠א

Darius speaks of himself here in the third person. If that is confusing in your language, you can use the first person. Alternate translation: “And from my royal revenue” (See: First, Second or Third Person)

דִּי־לָ֥א לְ⁠בַטָּלָֽא

Here, it means the work of rebuilding the temple. Darius is using a figure of speech that expresses a strong positive meaning by using a negative word, not, together with a word, stop, that is the opposite of the intended meaning. If your readers would misunderstand this, you could say this in a non-figurative way. Alternate translation: “in order to make sure that the rebuilding is completed successfully” (See: Litotes)

דִּי־לָ֥א לְ⁠בַטָּלָֽא

However, since the book uses the term stop when describing the opposition to the temple rebuilding in 4:21, 4:23, 4:24, and 5:5, you could also choose to use that term to show the connection. Alternate translation: “because I do not want anything to stop the Jews from rebuilding that temple”

Ezra 6:9

וּ⁠מָ֣ה חַשְׁחָ֡ן וּ⁠בְנֵ֣י תוֹרִ֣ין וְ⁠דִכְרִ֣ין וְ⁠אִמְּרִ֣ין ׀ לַ⁠עֲלָוָ֣ן ׀ לֶ⁠אֱלָ֪הּ שְׁמַיָּ֟⁠א חִנְטִ֞ין מְלַ֣ח ׀ חֲמַ֣ר וּ⁠מְשַׁ֗ח כְּ⁠מֵאמַ֨ר כָּהֲנַיָּ֤⁠א דִי־בִ⁠ירֽוּשְׁלֶם֙ לֶהֱוֵ֨א מִתְיְהֵ֥ב לְ⁠הֹ֛ם י֥וֹם ׀ בְּ⁠י֖וֹם דִּי־לָ֥א שָׁלֽוּ

This sentence, like the one in 5:14, may be hard for readers to follow because the thing that receives the action comes first, and it consists of a very long phrase. This sentence continues into the next verse. If your readers would misunderstand this, you could break it up into four sentences, three in this verse and the last one in verse 10. You could also use active forms instead of the two passive forms and say who would do the action in each case. Alternate translation: “The priests who are in Jerusalem will tell you what they need. This may include young bulls, rams, and lambs for burnt offerings to the God of heaven, and wheat, salt, wine, and oil. I want you to give them everything that they need every single day” (See: Active or Passive)

וּ⁠בְנֵ֣י תוֹרִ֣ין

This expression refers to young bulls. (See: Idiom)

לַ⁠עֲלָוָ֣ן

See how you translated this in 3:2. Review the note there if that would be helpful. Alternate translation: “whole burnt offerings”

לֶ⁠אֱלָ֪הּ שְׁמַיָּ֟⁠א

See how you translated this expression in 5:11. Alternate translation: “the God who rules in heaven”

י֥וֹם ׀ בְּ⁠י֖וֹם

Day by day is an idiom that means every day or every single day. Alternate translation: “every single day” (See: Idiom)

דִּי־לָ֥א שָׁלֽוּ

Here the king uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “make sure that you do this” (See: Litotes)

Ezra 6:10

דִּֽי־לֶהֱוֺ֧ן מְהַקְרְבִ֛ין נִיחוֹחִ֖ין לֶ⁠אֱלָ֣הּ שְׁמַיָּ֑⁠א וּ⁠מְצַלַּ֕יִן לְ⁠חַיֵּ֥י מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

In this phrase, Darius explains the purpose for which he is commanding the actions described in the previous part of this sentence, in 6:9. If you decided to break that verse into three sentences, you can make this verse a fourth sentence of its own. If it would be natural in your language, introduce this sentence with a term to indicate that Darius is explaining his purpose here. Alternate translation: “that way, the priests can continually offer sweet-smelling sacrifices to the God who rules in heaven and pray that God will preserve my life and the life of my sons.” (See: Connect — Goal (Purpose) Relationship)

נִיחוֹחִ֖ין

The primary idea is that these sacrifices will be pleasing to God, regardless of how they actually smell. Alternate translation: “pleasing sacrifices” (See: Metaphor)

לֶ⁠אֱלָ֣הּ שְׁמַיָּ֑⁠א

See how you translated this expression in 5:11. Alternate translation: “the God who rules in heaven”

לְ⁠חַיֵּ֥י מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

Darius speaks of himself here in the third person. If that would be confusing in your language, you can use the first person. Alternate translation: “that God will preserve my life and the life of my sons” (See: First, Second or Third Person)

לְ⁠חַיֵּ֥י מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

The king is speaking figuratively of the quality of his life and that of his sons, not just that they will live. Alternate translation: “that all will be well for me and my sons” (See: Synecdoche)

וּ⁠בְנֽוֹ⁠הִי

Here, sons could mean one of two things. (1) It could be literal and mean the biological sons of King Darius. (2) It could be figurative and mean descendants, specifically those whom Darius hoped would succeed him on the throne. As the note to 4:15 explains, the Persian kings spoke of predecessor kings as their “fathers,” so they may also have spoken of successor kings as their “sons.” Alternate translation: “his successors” (See: Metaphor)

Ezra 6:11

וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ דִּ֣י

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “and I am commanding that” (See: Active or Passive)

כָל־אֱנָ֗שׁ דִּ֤י יְהַשְׁנֵא֙ פִּתְגָמָ֣⁠א דְנָ֔ה

The phrase any man who changes this edict could mean giving different instructions from what the king had commanded, but it could also mean doing something against what his edict commands. 6:12 suggests that changing the edict means destroying the temple rather than ensuring that it was rebuilt and maintained. Alternate translation: “if anyone disobeys this edict” (See: Idiom)

יִתְנְסַ֥ח אָע֙ מִן־בַּיְתֵ֔⁠הּ וּ⁠זְקִ֖יף יִתְמְחֵ֣א עֲלֹ֑⁠הִי

This is an implicit reference to one form of capital punishment that the Persians used. Darius assumes that the officials know what he means. Anyone who violates his order is to be lifted up and impaled on a beam of wood from his own house. That is, one end of the beam is to be sharpened so that it will pass through the body of the offender, the other end is to be planted in the ground, and he is to be impaled on the beam. Alternate translation: “pull a beam out of his house, sharpen one end, and lift him up and impale him on it” (See: Assumed Knowledge and Implicit Information)

וּ⁠בַיְתֵ֛⁠הּ נְוָל֥וּ יִתְעֲבֵ֖ד עַל־דְּנָֽה

The expression rubbish heap means figuratively that the house would be so thoroughly destroyed that it would look like a garbage dump. The former site of the house would not necessarily be used as an actual dump. Alternate translation: “and as a further punishment for violating my order, I command you to demolish his house” (See: Metaphor)

יִתְנְסַ֥ח אָע֙ מִן־בַּיְתֵ֔⁠הּ

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “you must pull a beam out of his house” (See: Active or Passive)

וּ⁠זְקִ֖יף יִתְמְחֵ֣א

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “then you must set the beam upright and impale him” (See: Active or Passive)

וּ⁠בַיְתֵ֛⁠הּ נְוָל֥וּ יִתְעֲבֵ֖ד

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “And you must turn his house into a rubbish heap” (See: Active or Passive)

Ezra 6:12

וֵֽ⁠אלָהָ֞⁠א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣⁠הּ תַּמָּ֗ה יְמַגַּ֞ר

This is a curse formula. In addition to the threat of severe punishment in the previous verse, here Darius adds a curse from God to anyone who would disobey his order. Use a curse formula that is natural in your language.

וֵֽ⁠אלָהָ֞⁠א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣⁠הּ תַּמָּ֗ה יְמַגַּ֞ר

Darius speaks of God’s name here as if it were capable of living in a place. The phrase echoes Jewish usage, which Darius may be following deliberately to show his respect for the God whose temple he wants to be rebuilt. The phrase indicates that Jerusalem is the place from which God chose to start making himself known throughout the world. Alternate translation: “And may the God who began to make himself known from Jerusalem destroy” (See: Personification)

וֵֽ⁠אלָהָ֞⁠א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣⁠הּ תַּמָּ֗ה יְמַגַּ֞ר

Here, name is a figurative way of referring to the fame or reputation of a person. In this figure, a person's fame is described by something associated with it, which is how well known their name is and how people react to hearing it. Alternate translation: “And may the God who began to make himself known from Jerusalem destroy” (See: Metonymy)

יְמַגַּ֞ר

This is an idiom that means “destroy.” Alternate translation: “may … destroy” (See: Idiom)

כָּל־מֶ֤לֶךְ וְ⁠עַם֙ דִּ֣י ׀ יִשְׁלַ֣ח יְדֵ֗⁠הּ

Here the expression “who stretches out his hand” means to seek to do harm. Alternate translation: “any king or people who, with harmful intent, attempts” (See: Idiom)

לְ⁠הַשְׁנָיָ֛ה לְ⁠חַבָּלָ֛ה בֵּית־אֱלָהָ֥⁠א דֵ֖ךְ

This could mean one of two things. (1) It could mean that no one is to try to change the decree of Darius, in the sense of disobeying or defying, as in the previous verse, so that they can destroy the temple rather than ensure that it is rebuilt. In that case, this letter would be leaving out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “to disobey my decree and destroy that temple” or (2) It could mean that no one is to alter or destroy the temple. Alternate translation: “to alter the design of that temple or destroy it” (See: Ellipsis)

דִּ֣י בִ⁠ירוּשְׁלֶ֑ם

Here Darius repeats some background information in order to be very explicit about what temple this decree applies to. Alternate translation: “in Jerusalem” (See: Distinguishing Versus Informing or Reminding)

אֲנָ֤ה דָרְיָ֨וֶשׁ֙ שָׂ֣מֶת טְעֵ֔ם אָסְפַּ֖רְנָא יִתְעֲבִֽד

If your readers would misunderstand this, you could say this with an active form, and you could say who is to do the action. Alternate translation: “I, King Darius, am issuing this decree. I command you to carry it out exactly and efficiently” (See: Active or Passive)

דָרְיָ֨וֶשׁ֙

Darius is the name of a man. See how you translated it in 4:5. (See: How to Translate Names)

אָסְפַּ֖רְנָא יִתְעֲבִֽד

Here the text ends its quotation from the letter that King Darius sent in reply to Tattenai and his associates. If you decided in 6:6 to mark his words as a quotation, you should indicate that ending here with a closing primary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 6:13

אֱ֠דַיִן

Here the word Then indicates that the sentence it introduces explains the result of what the previous sentences described. Alternate translation: “In response,” (See: Connect — Reason-and-Result Relationship)

תַּתְּנַ֞י…שְׁתַ֥ר בּוֹזְנַ֖י

These are the names of two men. See how you translated them in 5:3. (See: How to Translate Names)

וּ⁠כְנָוָתְ⁠ה֑וֹן

Alternate translation: “and their colleagues”

לָ⁠קֳבֵ֗ל דִּֽי־שְׁלַ֞ח דָּרְיָ֧וֶשׁ מַלְכָּ֛⁠א כְּנֵ֖מָא אָסְפַּ֥רְנָא עֲבַֽדוּ

The implication is that these men received the king’s response to their letter, and once they knew what he had commanded, they carried out his orders. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “received the response of King Darius to their letter and immediately carried out exactly what he had ordered” (See: Assumed Knowledge and Implicit Information)

Ezra 6:14

וְ⁠שָׂבֵ֤י

Here the word And indicates that the sentence it introduces explains the result of what the previous sentence described. Alternate translation: “As a result … the leaders” (See: Connect — Reason-and-Result Relationship)

וְ⁠שָׂבֵ֤י יְהוּדָיֵ⁠א֙ בָּנַ֣יִן וּ⁠מַצְלְחִ֔ין

The phrase building and prospering expresses a single idea by using two words connected with and. The word building tells what the elders prospered or succeeded in. If your readers would misunderstand this, you could express the meaning with a single phrase. Alternate translation: “And the Jewish leaders were rebuilding the temple successfully” (See: Hendiadys)

בִּ⁠נְבוּאַת֙ חַגַּ֣י נביא⁠ה וּ⁠זְכַרְיָ֖ה בַּר־עִדּ֑וֹא

As in 5:1, the implication is that these two men, as God’s messengers, encouraged the Jewish leaders to persevere in the project of rebuilding the temple. Alternate translation: “thanks to the encouragement that Haggai the prophet and Zechariah the son of Iddo gave them in messages from God” (See: Assumed Knowledge and Implicit Information)

חַגַּ֣י

Haggai is the name of a man. See how you translated it in 5:1. (See: How to Translate Names)

וּ⁠זְכַרְיָ֖ה בַּר־עִדּ֑וֹא

Zechariah is the name of a man, and Iddo is the name of his father. See how you translated their names in 5:1. (See: How to Translate Names)

וּ⁠בְנ֣וֹ וְ⁠שַׁכְלִ֗לוּ

As in 5:11, the words built and completed connected with and express a single idea. In this section of the book, when the two words are used together, “completed” is another way of saying “built.” (Review the note about this at 4:12 if that would be helpful.) If your readers would misunderstand this, you could express the meaning with a single word. Alternate translation: “And they were able to construct the temple” (See: Hendiadys)

וּ⁠בְנ֣וֹ וְ⁠שַׁכְלִ֗לוּ

The implication is that what the Jewish leaders built and completed, that is, constructed, was the temple. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “And they were able to construct the temple” (See: Assumed Knowledge and Implicit Information)

מִן־טַ֨עַם֙ אֱלָ֣הּ יִשְׂרָאֵ֔ל

Here the book speaks figuratively of the messages that God had sent through the prophets Haggai and Zechariah as a decree or command that God had issued to the Jewish leaders to rebuild the temple, much like the decrees that the Persian kings had issued. If your readers would misunderstand this, you could describe these messages in a non-figurative way. Alternate translation: “just as the God of Israel had commanded them to do through the prophets” (See: Metaphor)

וּ⁠מִ⁠טְּעֵם֙ כּ֣וֹרֶשׁ וְ⁠דָרְיָ֔וֶשׁ וְ⁠אַרְתַּחְשַׁ֖שְׂתְּא מֶ֥לֶךְ פָּרָֽס

Here, the book assumes some knowledge on the part of readers, because by this point in time, only King Cyrus (1:2–4) and King Darius (6:6–12) had issued decrees for the Jerusalem temple to be rebuilt. Artaxerxes was the grandson of Darius, and he would not become king for another 50 years. Moreover, while the book anticipated the reign of Artaxerxes in 4:7–23, there it recounted how he ordered the temple rebuilding to stop. But the book is assuming that readers will know that Artaxerxes eventually did reverse himself and issue a decree for the maintenance of the Jerusalem temple. The book describes this in 7:12–26. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and just as King Cyrus and King Darius of Persia had decreed they should do. King Artaxerxes of Persia also later decreed that they should finish the temple” (See: Assumed Knowledge and Implicit Information)

כּ֣וֹרֶשׁ וְ⁠דָרְיָ֔וֶשׁ וְ⁠אַרְתַּחְשַׁ֖שְׂתְּא מֶ֥לֶךְ פָּרָֽס

Here the book repeats some background information to remind readers who these men were. The phrase the king of Persia applies to each of them. Alternate translation: “King Cyrus and King Darius of Persia and King Artaxerxes of Persia” (See: Distinguishing Versus Informing or Reminding)

כּ֣וֹרֶשׁ וְ⁠דָרְיָ֔וֶשׁ וְ⁠אַרְתַּחְשַׁ֖שְׂתְּא

These are the names of men. See how you translated them in 1:1, 4:5, and 4:7. (See: How to Translate Names)

Ezra 6:15

וְ⁠שֵׁיצִיא֙

Here the word And indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result … they finished building” (See: Connect — Reason-and-Result Relationship)

וְ⁠שֵׁיצִיא֙ בַּיְתָ֣⁠ה דְנָ֔ה

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “The Jewish leaders finished rebuilding the temple” (See: Active or Passive)

בַּיְתָ֣⁠ה דְנָ֔ה

As in 5:3, house here is a figurative way of saying temple. Alternate translation: “this temple” (See: Metaphor)

עַ֛ד י֥וֹם תְּלָתָ֖ה לִ⁠ירַ֣ח אֲדָ֑ר

The Hebrew uses a cardinal number here, three, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, third, in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “by the third day of the month of Adar” (See: Ordinal Numbers)

עַ֛ד י֥וֹם תְּלָתָ֖ה לִ⁠ירַ֣ח אֲדָ֑ר

You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may just want to give the number of the day and the name of the month on the Hebrew calendar. Alternate translation: “by the third day of the month of Adar” (See: Hebrew Months)

שְׁנַת־שֵׁ֔ת לְ⁠מַלְכ֖וּת דָּרְיָ֥וֶשׁ מַלְכָּֽ⁠א

The Hebrew uses a cardinal number here, six, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, sixth, in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of years, you can do that here in your translation. Alternate translation: “in the sixth year of the reign of Darius as king of Persia” (See: Ordinal Numbers)

שְׁנַת־שֵׁ֔ת לְ⁠מַלְכ֖וּת דָּרְיָ֥וֶשׁ מַלְכָּֽ⁠א

If your readers would misunderstand this, you can include the name of Darius's kingdom. Alternate translation: “in the sixth year of the reign of Darius as king of Persia” (See: Assumed Knowledge and Implicit Information)

Ezra 6:16

וַ⁠עֲבַ֣דוּ

Here, the word And indicates that the event the story will now relate came after the events it has just described. If your readers would misunderstand this, you could show this relationship by using a word such as “Then.” (See: Connect — Sequential Time Relationship)

בְנֵֽי־יִ֠שְׂרָאֵל

Here, sons figuratively means “descendants.” Here the book envisions all of the Israelites as descendants of the patriarch Jacob, who was also known as Israel. The expression comprises the three groups that are listed next, the priests, Levites, and other Jews. Alternate translation: “the Israelites” (See: Metaphor)

וּ⁠שְׁאָ֣ר בְּנֵי־גָלוּתָ֗⁠א

As indicated in 2:1 and 8:35, the phrase the sons of the exile refers specifically to the group of Jewish people who returned to the land of Judah from Babylon after King Nebuchadnezzar had conquered Jerusalem and had taken many Jews as captives to Babylon. Alternate translation: “and the Jews who had returned from exile” or “and the Jews who had returned to their homeland” (See: Idiom)

וַ⁠עֲבַ֣דוּ…חֲנֻכַּ֛ת בֵּית־אֱלָהָ֥⁠א דְנָ֖ה בְּ⁠חֶדְוָֽה

The abstract noun dedication refers to a special ceremony the Israelites conducted to set the temple apart as a place for the worship of Yahweh. If your readers would misunderstand this, you could translate the idea behind this word with a verb such as “consecrate.” Alternate translation: “joyfully consecrated this temple for the worship of Yahweh” (See: Abstract Nouns)

וַ⁠עֲבַ֣דוּ…חֲנֻכַּ֛ת בֵּית־אֱלָהָ֥⁠א דְנָ֖ה בְּ⁠חֶדְוָֽה

If your language does not use abstract nouns such as joy, you could translate the idea behind it with an adverb such as “joyfully.” Alternate translation: “joyfully dedicated this temple to God” (See: Abstract Nouns)

Ezra 6:17

וְ⁠הַקְרִ֗בוּ לַ⁠חֲנֻכַּת֮ בֵּית־אֱלָהָ֣⁠א דְנָה֒

As in the previous sentence, the abstract noun dedication refers to a special ceremony that the Israelites conducted. Once again you could translate the idea behind this word with a verb such as “dedicate” or “consecrate” Alternate translation: “As they dedicated this temple, they offered” (See: Abstract Nouns)

וְ⁠הַקְרִ֗בוּ…תּוֹרִ֣ין מְאָ֔ה דִּכְרִ֣ין מָאתַ֔יִן אִמְּרִ֖ין אַרְבַּ֣ע מְאָ֑ה וּ⁠צְפִירֵ֨י עִזִּ֜ין ל⁠חטיא…תְּרֵֽי־עֲשַׂ֔ר

The implication, as 6:9 indicates explicitly, is that the bulls, rams, and lambs were used for whole burnt offerings. If it would be helpful, review the note to 3:2 about what whole burnt offerings were and why they were offered. Alternate translation: “they offered 100 bulls, 200 rams, and 400 lambs as whole burnt offerings and 12 male goats as a sin offering” (See: Assumed Knowledge and Implicit Information)

וּ⁠צְפִירֵ֨י עִזִּ֜ין

A male goat is called a buck. So this expression, bucks of goats, means the same thing as male goats in 8:35 (See: Idiom)

וּ⁠צְפִירֵ֨י עִזִּ֜ין…תְּרֵֽי־עֲשַׂ֔ר לְ⁠מִנְיָ֖ן שִׁבְטֵ֥י יִשְׂרָאֵֽל

The book assumes that readers will know that there were twelve tribes in Israel, so the twelve goats could symbolically represent the entire nation. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “12 male goats … one for each of the 12 tribes of Israel” (See: Assumed Knowledge and Implicit Information)

Ezra 6:18

וַ⁠הֲקִ֨ימוּ

Here the word And indicates that the event the story will now relate came after the event it has just described. If your readers would misunderstand this, you could show this relationship by using a word such as “Then.” (See: Connect — Sequential Time Relationship)

וַ⁠הֲקִ֨ימוּ כָהֲנַיָּ֜⁠א…וְ⁠לֵוָיֵ⁠א֙

Here, stand is a figurative way of saying that a person has assumed the duties of their office. So to cause someone to stand is to appoint them to those duties and install them in that office. Alternate translation: “And they appointed the priests … and the Levites” (See: Metaphor)

וַ⁠הֲקִ֨ימוּ כָהֲנַיָּ֜⁠א

Here, they refers to the leaders of the Jews. Alternate translation: “And the leaders of the Jews appointed the priests” or “Then the Jewish elders established the priests” (See: Pronouns — When to Use Them)

כָהֲנַיָּ֜⁠א בִּ⁠פְלֻגָּתְ⁠ה֗וֹן וְ⁠לֵוָיֵ⁠א֙ בְּ⁠מַחְלְקָ֣תְ⁠ה֔וֹן

The book assumes that readers will know that these divisions and sections were groups of priests and Levites, respectively, that served in the temple for a week at a time. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “They appointed the priests and the Levites to groups that would serve in the temple for a week at a time” (See: Assumed Knowledge and Implicit Information)

עַל־עֲבִידַ֥ת אֱלָהָ֖⁠א דִּ֣י בִ⁠ירוּשְׁלֶ֑ם

Here the book describes God in a spatial metaphor as if he lived in the city of Jerusalem. This is a figurative reference to the way God’s presence was in the temple in Jerusalem. Alternate translation: “to lead the worship of God in the temple in Jerusalem” (See: Metaphor)

כִּ⁠כְתָ֖ב סְפַ֥ר מֹשֶֽׁה

Alternate translation: “as it is written in the book of Moses” or “as God commanded in the law of Moses”

Ezra 6:19

וַ⁠יַּעֲשׂ֥וּ בְנֵי־הַ⁠גּוֹלָ֖ה אֶת־הַ⁠פָּ֑סַח

The phrase at the beginning of this sentence indicates that it explains the results of what the previous sentence described. (As 6:20 explains, because the priests and Levites had been assigned to their duties, festivals like this could be observed again.) Alternate translation: “As a result, the Jews who had returned from exile were able to celebrate Passover” (See: Connect — Reason-and-Result Relationship)

וַ⁠יַּעֲשׂ֥וּ

The word and introduces a new event in the story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses. (See: Introduction of a New Event)

בְנֵי־הַ⁠גּוֹלָ֖ה

See how you translated this expression in 6:16. Alternate translation: “the Jews who had returned to their homeland” (See: Idiom)

אֶת־הַ⁠פָּ֑סַח

Passover is the name of a religious festival that the law of Moses commanded the Jews to celebrate every year to remember how God had rescued their ancestors from slavery in Egypt. (See: Translate Unknowns)

בְּ⁠אַרְבָּעָ֥ה עָשָׂ֖ר לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן

The Hebrew uses a cardinal number here, 14, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, fourteenth, in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “on the fourteenth day of the first month” (See: Ordinal Numbers)

בְּ⁠אַרְבָּעָ֥ה עָשָׂ֖ר לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן

You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may just want to use the numbers of the Hebrew day and month. Alternate translation: “on the fourteenth day of the first month” (See: Hebrew Months)

בְּ⁠אַרְבָּעָ֥ה עָשָׂ֖ר לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן

This means the first month of the following year. Since Adar is the last month in the Jewish calendar, this was only a few weeks after the temple was finished. The implication is that the Jewish leaders had been able to complete that work and install the priests and Levites in time to celebrate this festival. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “only a few weeks later, on the fourteenth day of the first month” (See: Assumed Knowledge and Implicit Information)

Ezra 6:20

כִּ֣י

The word for indicates that the sentence it introduces explains the reason why the action described in the previous sentence was possible. Alternate translation: “They were able to do this because” (See: Connect — Reason-and-Result Relationship)

הִֽטַּהֲר֞וּ הַ⁠כֹּהֲנִ֧ים וְ⁠הַ⁠לְוִיִּ֛ם כְּ⁠אֶחָ֖ד כֻּלָּ֣⁠ם טְהוֹרִ֑ים

As in 3:9, as one is an idiom that means that these priests and Levites all behaved as if they were a single person, that is, they all did the same thing. Alternate translation: “Every single one of the priests and Levites had purified himself” (See: Idiom)

הִֽטַּהֲר֞וּ…כְּ⁠אֶחָ֖ד כֻּלָּ֣⁠ם טְהוֹרִ֑ים

These two phrases mean the same thing. The book uses the repetition for emphasis and clarity. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “every single one had purified himself” (See: Parallelism)

הִֽטַּהֲר֞וּ

Being pure figuratively represents being acceptable to God. Alternate translation: “performed a ceremony to show that they wanted to be acceptable to God” (See: Metaphor)

וַ⁠יִּשְׁחֲט֤וּ הַ⁠פֶּ֨סַח֙

The book assumes that readers will know that the Passover celebration included a special meal of lamb. Following God's instructions, the Israelites had slaughtered lambs to eat on the night before they left Egypt, and they had put the blood of the lambs on their doorframes so that God would pass over their houses and everyone inside would be safe. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “And they slaughtered lambs for the special Passover meal” (See: Assumed Knowledge and Implicit Information)

הַ⁠פֶּ֨סַח֙

See how you translated the name of this festival in 6:19. (See: How to Translate Names)

בְּנֵ֣י הַ⁠גּוֹלָ֔ה

See how you translated this expression in 6:16. Alternate translation: “the Jews who had returned to their homeland” (See: Idiom)

וְ⁠לַ⁠אֲחֵי⁠הֶ֥ם הַ⁠כֹּהֲנִ֖ים

Here, brothers is a figurative way of saying fellow priests, although it is possible that this group included some of the biological brothers of the priests who slaughtered the lambs. Alternate translation: “and for their fellow priests” (See: Metaphor)

Ezra 6:21

וַ⁠יֹּאכְל֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל

Sons here figuratively means descendants. The book is envisioning all of the Israelites as descendants of the patriarch Jacob, who was also known as Israel. Alternate translation: “And the Israelites ate” (See: Metaphor)

וַ⁠יֹּאכְל֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל

Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “And the Israelites ate the Passover meal” (See: Ellipsis)

וְ⁠כֹ֗ל הַ⁠נִּבְדָּ֛ל מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ אֲלֵ⁠הֶ֑ם לִ⁠דְרֹ֕שׁ לַֽ⁠יהוָ֖ה

This could mean one of two possibilities. (1) It could be referring to people from other nations who had converted and become Jews. Alternate translation: “and anyone from another nation who had abandoned their former practices and become a Jew and would now worship and obey Yahweh” or (2) It could be referring to Israelites who had not been taken into exile but who had adopted the customs and practices of the other people groups that had come to live in the former Jewish homeland. Alternate translation: “as well as Israelites who had not gone into exile, who had adopted foreign practices, but who would now join the returned exiles in worshiping and obeying Yahweh” (See: Assumed Knowledge and Implicit Information.)

וְ⁠כֹ֗ל הַ⁠נִּבְדָּ֛ל מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ

Being separated from uncleanness represents refusing to do things that make people unclean. Alternate translation: “and everyone who refused to do the things that made them unclean that the other people groups living in the land did” (See: Metaphor)

מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ

Here, uncleanness figuratively represents being unacceptable to God. Alternate translation: “from the things that made the nations around them unacceptable to God” (See: Metaphor)

גּוֹיֵֽ־הָ⁠אָ֖רֶץ

Like the people of the land in 4:4, this expression refers to the non-Israelite people groups who were living in this area. (Review the note at 4:4 if that would be helpful.) Alternate translation: “the foreign people groups living nearby” (See: Idiom)

לִ⁠דְרֹ֕שׁ לַֽ⁠יהוָ֖ה

To seek Yahweh figuratively means to choose to know, worship, and obey him. Alternate translation: “to worship and obey Yahweh” (See: Metaphor)

אֱלֹהֵ֥י יִשְׂרָאֵֽל

As in 4:1, this phrase provides further background information about who Yahweh is. In context, it helps distinguish Yahweh from the gods of the nations of the land. Alternate translation: “Yahweh, the God whom the people of Israel worshiped” (See: Distinguishing Versus Informing or Reminding)

Ezra 6:22

וַ⁠יַּֽעֲשׂ֧וּ

This phrase indicates that the event the story will now relate came after the event it has just described. If your readers would misunderstand this, you could show this relationship by using a phrase such as “After that.” (See: Connect — Sequential Time Relationship)

וַ⁠יַּֽעֲשׂ֧וּ חַג־מַצּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים בְּ⁠שִׂמְחָ֑ה

Festival of Unleavened Bread is the name of another religious festival that the law of Moses commanded the Jews to celebrate every year to remember how God had rescued their ancestors from slavery in Egypt. The term Unleavened Bread refers to bread that is made without yeast or other leavening. When God freed the Israelites from slavery in Egypt, he told them to flee quickly without waiting for their bread to rise. Unleavened bread is served in the yearly Passover meal in remembrance of that time. Then for the next week after Passover, the Jews are still not to eat any leavened bread. The beginning and end of that week are marked by special ceremonies. Alternate translation: “For the next seven days, they joyfully celebrated the Festival of Unleavened Bread” (See: How to Translate Names)

וַ⁠יַּֽעֲשׂ֧וּ חַג־מַצּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים בְּ⁠שִׂמְחָ֑ה כִּ֣י ׀ שִׂמְּחָ֣⁠ם יְהוָ֗ה וְֽ⁠הֵסֵ֞ב לֵ֤ב מֶֽלֶךְ־אַשּׁוּר֙ עֲלֵי⁠הֶ֔ם לְ⁠חַזֵּ֣ק יְדֵי⁠הֶ֔ם בִּ⁠מְלֶ֥אכֶת בֵּית־הָ⁠אֱלֹהִ֖ים אֱלֹהֵ֥י יִשְׂרָאֵֽל

This sentence has three main parts, each one giving the reason for what comes before it. If your readers would misunderstand this, you could break the sentence into three sentences, and put the earlier part about the festival at the end. In that way, each sentence gives the result of the sentence before it. Alternate translation: “Yahweh had made the king of Assyria to feel favorable toward the Jews so that he supported the rebuilding of the temple. This had made the people very happy. As a result, they performed the Festival of Unleavened Bread seven days with joy” (See: Connect — Reason-and-Result Relationship)

וְֽ⁠הֵסֵ֞ב לֵ֤ב מֶֽלֶךְ־אַשּׁוּר֙ עֲלֵי⁠הֶ֔ם

Here, the heart figuratively represents the thoughts and the will. Turning the king’s heart towards the Jews figuratively means that Yahweh made him think and feel differently about the Jews. Alternate translation: “and made King Darius of Persia favorable toward the Jews” (See: Metaphor)

מֶֽלֶךְ־אַשּׁוּר֙

This phrase actually refers to Darius, the king of Persia. But since the Persian Empire was the heir to the Assyrian Empire, Darius could be addressed by this title as well. (See the note to 4:15 that explains that the Persian kings considered their “fathers” or predecessor kings to include the Assyrian and Babylonian kings whose empires they had absorbed.) Alternate translation: “King Darius of Persia”

אֱלֹהֵ֥י יִשְׂרָאֵֽל

As in 4:1, this phrase provides further background information about who Yahweh is. In context, it helps distinguish Yahweh from the gods of the nations of the land. Alternate translation: “Yahweh, the God whom the people of Israel worshiped” (See: Distinguishing Versus Informing or Reminding)

Ezra 7

Ezra 7 General Notes

Structure and formatting

Possible title: Ezra begins his religious reforms

Ezra's geneology

Ezra’s genealogy in 7:1–5 traces Ezra back to Aaron in a list of 16 ancestors. As is common in ancient genealogies, this list almost certainly does not include all of the generations between Aaron and Ezra. Aaron (7:5) was the first high priest under the law of Moses and the first to serve in the tabernacle. Azariah (7:3) was the first high priest to serve in the temple that Solomon built, which this book describes in 5:11. Seraiah was the last high priest to serve in that temple. The Babylonians executed him when they conquered Jerusalem and destroyed the temple. The names in the list are arranged so that there will be seven generations between Aaron and Azariah, and seven generations between Azariah and Ezra, with Seraiah listed as the last generation before Ezra. If you have the freedom to use formatting creatively in your translation, you could make the implicit information about Aaron, Azariah, and Seraiah explicit and format this genealogy in a way that will highlight its purpose and design. Alternate translation and formatting for verse 1 through the first 2 words of verse 6:

Ezra—

the descendant of Seraiah, the last high priest in Solomon’s temple, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the descendant of Ahitub, the descendant of Amariah,

the son of Azariah, the first high priest in Solomon’s temple,

the descendant of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar,

the son of Aaron, the first high priest in the tabernacle

—this Ezra

Special concepts in this chapter

God’s Law

The people no longer know the law of Moses. Therefore, the king allows Ezra to return to Judea to teach the people about God’s law. Many people go with him. (See: law, law of Moses, law of Yahweh, law of God)

Ezra 7:1

וְ⁠אַחַר֙ הַ⁠דְּבָרִ֣ים הָ⁠אֵ֔לֶּה

This phrase, common in Hebrew storytelling, indicates that the book will now relate events that occurred some time after the events that it had been describing. The book had been describing the time when the Jews finished rebuilding the temple, 6:15, which was the sixth year of the reign of Darius. Now it will describe events beginning during the seventh year of the reign of Artaxerxes, who was the grandson of Darius. So nearly sixty years went by between the end of chapter 6 and the beginning of chapter 7. If your language has a similar phrase that can indicate the passage of time like this, you can use that in your translation. (See: Introduction of a New Event)

אַרְתַּחְשַׁ֣סְתְּא

Artaxerxes is the name of a man. See how you translated it in 4:7. (See: How to Translate Names)

עֶזְרָא֙

Ezra is the name of a man. (See: How to Translate Names)

עֶזְרָא֙

Here the book introduces a new, important person. Use a natural way in your language to do this. Also, since the sentence that begins here extends through verse 6, it may be helpful to your readers to make this first part of verse 1 into a complete sentence and begin another sentence with the list of Ezra's ancestors, as in the UST. (See: Introduction of New and Old Participants)

בֶּן־שְׂרָיָ֔ה בֶּן־עֲזַרְיָ֖ה בֶּן־חִלְקִיָּֽה

In general, in the list in 7:1–5, son figuratively means descendant. However, in many cases a man actually is the biological son of the next man on the list. So for your translation, you will need to decide whether to use the figurative expression son, which can also be literally true in many cases, or the non-figurative expression “descendant,” which is true in every case, or to say “son” for actual sons and “descendant” for descendants who are not actual sons. Choosing that last option would help to show that the men on the list have been selected to make a certain number and arrangement, as explained in the chapter introduction. Alternative translations will illustrate this last option for each verse. Here, Alternate translation: “the descendant of Seraiah, the son of Azariah, the son of Hilkiah” (See: Metaphor)

שְׂרָיָ֔ה…עֲזַרְיָ֖ה…חִלְקִיָּֽה

These are the names of three men. (See: How to Translate Names)

Ezra 7:2

בֶּן־שַׁלּ֥וּם בֶּן־צָד֖וֹק בֶּן־אֲחִיטֽוּב

Alternate translation: “the son of Shallum, the son of Zadok, the descendant of Ahitub”

שַׁלּ֥וּם…צָד֖וֹק…אֲחִיטֽוּב

These are the names of three men. (See: How to Translate Names)

Ezra 7:3

בֶּן־אֲמַרְיָ֥ה בֶן־עֲזַרְיָ֖ה בֶּן־מְרָיֽוֹת

Alternate translation: “the descendant of Amariah, the son of Azariah, the descendant of Meraioth”

אֲמַרְיָ֥ה…עֲזַרְיָ֖ה…מְרָיֽוֹת

These are the names of three men. (See: How to Translate Names)

Ezra 7:4

בֶּן־זְרַֽחְיָ֥ה בֶן־עֻזִּ֖י בֶּן־בֻּקִּֽי

Even if you have decided to use non-figurative terminology, unless you have chosen to use the term “descendant” throughout this list, you can say “son” in each case here because each of these men was the actual father of the man whose name precedes his. Alternate translation: “the son of Zerahiah, the son of Uzzi, the son of Bukki”

זְרַֽחְיָ֥ה…עֻזִּ֖י…בֻּקִּֽי

These are the names of three men. (See: How to Translate Names)

Ezra 7:5

בֶּן־אֲבִישׁ֗וּעַ בֶּן־פִּֽינְחָס֙ בֶּן־אֶלְעָזָ֔ר בֶּן־אַהֲרֹ֥ן

Here again, unless you have chosen to use the term “descendant” throughout this list, you can say “son” in each case here because each of these men was the actual father of the man whose name precedes his. Alternate translation: “the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron”

אֲבִישׁ֗וּעַ…פִּֽינְחָס֙…אֶלְעָזָ֔ר…אַהֲרֹ֥ן

These are the names of four men. (See: How to Translate Names)

הַ⁠כֹּהֵ֖ן הָ⁠רֹֽאשׁ

Here the book provides some background information to remind readers of who Aaron was. Alternate translation: “the high priest” (See: Distinguishing Versus Informing or Reminding)

הַ⁠כֹּהֵ֖ן הָ⁠רֹֽאשׁ

Here, head is a figurative way of saying “leader.” Specifically, it means that Aaron was the leader of the priests, or the high priest. Alternate translation: “the high priest” (See: Metaphor)

הַ⁠כֹּהֵ֖ן הָ⁠רֹֽאשׁ

The book assumes that readers will know that Aaron was the first high priest to serve in the tabernacle when God gave the law to Moses, his brother. Alternate translation: “the first high priest” (See: Assumed Knowledge and Implicit Information)

Ezra 7:6

ה֤וּא עֶזְרָא֙ עָלָ֣ה מִ⁠בָּבֶ֔ל

The book says that Ezra went up because he needed to travel from a river valley up into the mountains in order to go from exile in Babylon to Jerusalem. Alternate translation: “this Ezra went from Babylon to Jerusalem” (See: Idiom)

ה֤וּא עֶזְרָא֙ עָלָ֣ה מִ⁠בָּבֶ֔ל

If it is more natural in your language, you can say “came” instead of went. Alternate translation: “this Ezra came from Babylon to Jerusalem” (See: Go and Come)

וְ⁠הֽוּא־סֹפֵ֤ר מָהִיר֙ בְּ⁠תוֹרַ֣ת מֹשֶׁ֔ה אֲשֶׁר־נָתַ֥ן יְהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל

This is background information that helps identify Ezra further. Alternate translation: “and he had carefully studied the law that Yahweh, the God of Israel, had given through Moses” (See: Background Information)

וַ⁠יִּתֶּן־ל֣⁠וֹ הַ⁠מֶּ֗לֶךְ כְּ⁠יַד־יְהוָ֤ה אֱלֹהָי⁠ו֙ עָלָ֔י⁠ו כֹּ֖ל בַּקָּשָׁתֽ⁠וֹ

Here, hand figuratively represents action, and in this context the expression the hand of Yahweh his God upon him indicates that Ezra enjoyed Yahweh’s care, protection, and favor. (The expression has a similar sense to the one in 5:5, the eye of God was on the elders of the Jews.) Alternate translations: “And King Artaxerxes gave Ezra everything he asked for because Yahweh, his God, was helping him” or “And King Artaxerxes gave Ezra everything he asked for because Yahweh, his God, was showing him favor” (See: Metaphor)

Ezra 7:7

וַ⁠יַּֽעֲל֣וּ

Here, And indicates that the event this sentence describes took place at the same time as the event the story has just related. If your readers would misunderstand this, you could show this relationship in this case by using a phrase such as “At the same time … went up” (See: Connect — Simultaneous Time Relationship)

מִ⁠בְּנֵֽי־יִ֠שְׂרָאֵל

Here, sons figuratively means descendants. Here the book envisions all of the Israelites as descendants of the patriarch Jacob, who was also known as Israel. Alternate translation: “from among the Israelites” (See: Metaphor)

וְ⁠הַ⁠לְוִיִּ֜ם

See how you translated this term in 2:40. Review the explanation in the note there if that would be helpful. (See: How to Translate Names)

וְ⁠הַ⁠מְשֹׁרְרִ֧ים

This is the same occupational group as in 2:41. Review the explanation in the note there if that would be helpful.

וְ⁠הַ⁠שֹּׁעֲרִ֛ים

This is the same occupational group as in 2:42. Review the explanation in the note there if that would be helpful.

וְ⁠הַ⁠נְּתִינִ֖ים

See how you translated this term in 2:43. Review the explanation in the note there if that would be helpful. These men would not have worked in the temple themselves, but would be descendants of men who had worked in the temple. If your readers would misunderstand this, you can say this explicitly. Alternate translation: “and descendants of the temple servants” (See: Assumed Knowledge and Implicit Information)

וַ⁠יַּֽעֲל֣וּ…אֶל־יְרוּשָׁלִָ֑ם

The book says went up because these people had to travel from a river valley up into the mountains in order to return from their places of exile to Jerusalem. Alternate translation: “traveled to Jerusalem” (See: Idiom)

וַ⁠יַּֽעֲל֣וּ…אֶל־יְרוּשָׁלִָ֑ם

If it is more natural in your language, you can say “came” instead of went. Alternate translation: “came to Jerusalem” (See: Go and Come)

בִּ⁠שְׁנַת־שֶׁ֖בַע לְ⁠אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּֽלֶךְ

The Hebrew uses a cardinal number here, seven, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, seventh, in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of years, you can do that here in your translation. Alternate translation: “in the seventh year of the reign of Artaxerxes as king of Persia” (See: Ordinal Numbers)

Ezra 7:8

וַ⁠יָּבֹ֥א יְרוּשָׁלִַ֖ם

Here, he refers to Ezra, but the statement also applies to all the others described in 7:7 who were traveling with him. Alternate translation: “And they all arrived in Jerusalem” (See: Pronouns — When to Use Them)

וַ⁠יָּבֹ֥א יְרוּשָׁלִַ֖ם בַּ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֑י

The fifth month means the fifth month in the Jewish calendar. You could convert the Hebrew month into an equivalent on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the equivalency will be different every year and the translation will not be entirely accurate. So you may just want to use the name or number of the Hebrew month. Alternate translation: “And they all arrived in Jerusalem during the fifth month of the year” (See: Hebrew Months)

בַּ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֑י

Alternate translation: “in month five” (See: Ordinal Numbers)

הִ֛יא שְׁנַ֥ת הַ⁠שְּׁבִיעִ֖ית לַ⁠מֶּֽלֶךְ

Alternate translation: “in year seven of the reign of Artaxerxes” or since the year was mentioned at the end of the previous verse, “of that year” (See: Ordinal Numbers)

Ezra 7:9

כִּ֗י

The word for indicates that the sentence it introduces will provide background information that will help readers appreciate what the book describes next. You can translate it with the word or phrase in your language that is most similar in meaning and significance. Alternate translation: “Now” (See: Connect – Background Information)

בְּ⁠אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן ה֣וּא יְסֻ֔ד הַֽ⁠מַּעֲלָ֖ה מִ⁠בָּבֶ֑ל

The book says ascent to characterize the journey once again as involving a significant climb in elevation. Alternate translation: “the group began its uphill trip from Babylon on the first day of the first month” (See: Idiom)

בְּ⁠אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן

The first month means the first month in the Jewish calendar. You could convert the Hebrew month into an equivalent on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the equivalency will be different every year and the translation will not be entirely accurate. So you may just want to use the name or number of the Hebrew month. Alternate translation: “on the first day of the first month of that year” (See: Hebrew Months)

בְּ⁠אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן

Alternate translation: “on day one of month one” (See: Ordinal Numbers)

וּ⁠בְ⁠אֶחָ֞ד

This word and might indicate that the sentence it introduces draws a contrast between how long this journey would be expect to take and how quickly Ezra and his companions reached Jerusalem. You could begin the sentence with a word such as “but” to indicate this contrast. (See: Connect — Contrast Relationship)

וּ⁠בְ⁠אֶחָ֞ד לַ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֗י בָּ֚א אֶל־יְר֣וּשָׁלִַ֔ם כְּ⁠יַד־אֱלֹהָ֖י⁠ו הַ⁠טּוֹבָ֥ה עָלָֽי⁠ו

The implication is that the journey was accomplished quickly and safely, and that this was further evidence of God’s favor towards Ezra. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “It only took them four months to reach Jerusalem because God was helping them” (See: Assumed Knowledge and Implicit Information)

וּ⁠בְ⁠אֶחָ֞ד לַ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֗י בָּ֚א אֶל־יְר֣וּשָׁלִַ֔ם כְּ⁠יַד־אֱלֹהָ֖י⁠ו הַ⁠טּוֹבָ֥ה עָלָֽי⁠ו

If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the results that the first phrase describes. Alternate translation: “Because God was helping them, it only took them four months to reach Jerusalem” (See: Connect — Reason-and-Result Relationship)

כְּ⁠יַד־אֱלֹהָ֖י⁠ו הַ⁠טּוֹבָ֥ה עָלָֽי⁠ו

As in 7:6, hand figuratively represents action, and the expression the good hand of his God upon him indicates that God acted with care, protection, and favor toward Ezra throughout this journey. Alternate translation: “because God was helping them” (See: Metaphor)

Ezra 7:10

כִּ֤י

The word For indicates that the sentence it introduces explains the reasons for what the previous sentence described. If it would be helpful to your readers, you could express this in a fuller phrase. Alternate translation: “The reason why God blessed them was that” (See: Connect — Reason-and-Result Relationship)

עֶזְרָא֙ הֵכִ֣ין לְבָב֔⁠וֹ

Here, the heart figuratively represents the thoughts and the will of a person. Alternate translation: “Ezra had firmly determined” (See: Metaphor)

לִ⁠דְר֛וֹשׁ אֶת־תּוֹרַ֥ת יְהוָ֖ה וְ⁠לַ⁠עֲשֹׂ֑ת

Just as in 6:21 to seek Yahweh figuratively means choosing to know, worship, and obey him, so here to seek the law of Yahweh and to do it means choosing to learn his law thoroughly in order to obey it, as a way of being loyal and obedient to Yahweh himself. Alternate translation: “to learn the law of Yahweh thoroughly and to obey it” (See: Metaphor)

וּ⁠לְ⁠לַמֵּ֥ד בְּ⁠יִשְׂרָאֵ֖ל חֹ֥ק וּ⁠מִשְׁפָּֽט

Here, the book expresses a single idea by using two words connected with and. The words statute and ordinance both refer to commandments in the law of Moses. The book uses the two words together to refer comprehensively to everything in the law. Alternate translation: “and to teach the people of Israel everything that the law commanded” (See: Doublet)

בְּ⁠יִשְׂרָאֵ֖ל

Here, the story refers to all of the Israelites figuratively by reference to their homeland, the country of Israel. Alternate translation: “to the people of Israel” (See: Metonymy)

Ezra 7:11

וְ⁠זֶ֣ה

The word Now introduces a new event in the story. Use an expression in your language that would be natural for introducing a new event or a change to something different. (See: Introduction of a New Event)

הַ⁠מֶּ֣לֶךְ אַרְתַּחְשַׁ֔סְתְּא

Artaxerxes is the name of a man. It also occurs in 7:12 and 7:21 in this chapter. See how you translated it in 4:7. Alternate translation: “King Artaxerxes of Persia” (See: How to Translate Names)

לְ⁠עֶזְרָ֥א הַ⁠כֹּהֵ֖ן הַ⁠סֹּפֵ֑ר סֹפֵ֞ר דִּבְרֵ֧י מִצְוֺת־יְהוָ֛ה וְ⁠חֻקָּ֖י⁠ו עַל־יִשְׂרָאֵֽל

Here, the book repeats some background information to remind readers who Ezra was. Alternate translation: “to Ezra, who was a priest and a scribe, and who had carefully studied everything that Yahweh, in the law, had commanded the people of Israel to do” (See: Distinguishing Versus Informing or Reminding)

מִצְוֺת־יְהוָ֛ה וְ⁠חֻקָּ֖י⁠ו עַל־יִשְׂרָאֵֽל

These two phrases mean similar things. The book uses them together to refer comprehensively to everything in the law. If your readers would misunderstand this, you can combine the phrases in your translation. Alternate translation: “everything that Yahweh, in the law, had commanded the people of Israel to do” (See: Doublet)

יִשְׂרָאֵֽל

The story refers here to all of the Israelites figuratively as if they were a single person, their ancestor, Israel. Alternate translation: “the people of Israel” (See: Personification)

Ezra 7:12

אַ֨רְתַּחְשַׁ֔סְתְּא מֶ֖לֶךְ מַלְכַיָּ֑⁠א לְ⁠עֶזְרָ֣א כָ֠הֲנָ⁠א

Here, the book begins to quote a letter of introduction and authorization that Artaxerxes gave to Ezra. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

אַ֨רְתַּחְשַׁ֔סְתְּא מֶ֖לֶךְ מַלְכַיָּ֑⁠א

Following the conventions of letter writing at the time, Artaxerxes gives his name first, as the sender. The king of kings was a title, meaning that he was the greatest of kings, the king that other kings obeyed. Alternate translation: “From the Great King Artaxerxes” or “From Artaxerxes, the greatest king” (See: Assumed Knowledge and Implicit Information)

לְ⁠עֶזְרָ֣א כָ֠הֲנָ⁠א סָפַ֨ר דָּתָ֜⁠א דִּֽי־אֱלָ֧הּ שְׁמַיָּ֛⁠א

As was also conventional, Artaxerxes gives Ezra’s name next, as the recipient. He also includes some background information that helps identify Ezra further. Alternate translation: “Ezra, a priest of the God who rules in heaven, who has studied his law carefully” (See: Background Information)

אֱלָ֧הּ שְׁמַיָּ֛⁠א

See how you translated this expression in 5:11. Alternate translation: “the God who rules in heaven”

גְּמִ֖יר

As in 4:17 and 5:7, this is a conventional greeting or good wish that senders at this time often included at the beginning of a letter. If your language has a similar expression that it uses for the same purpose, you can use it here. Alternate translation: “Greetings” or “We hope all is well with you”

וּ⁠כְעֶֽנֶת

And now is an Aramaic expression that was used in the letters of this time to introduce the main business of the letter. If it would be helpful, review the note about this expression at 4:10. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. (See: Connecting Words and Phrases)

Ezra 7:13

מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ דִּ֣י

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “I am issuing a decree that” (See: Active or Passive)

עִמָּ֖⁠ךְ

The king is addressing Ezra, so you is singular and refers to Ezra here, and you and your similarly refer to him in all of their other occurrences through 7:20. If your language distinguishes between forms of you, the form for a superior addressing a respected individual would be appropriate. (See: Forms of You)

מִן־עַמָּ֨⁠ה יִשְׂרָאֵ֜ל

Here Artaxerxes specifies that Israel is the name of Ezra’s people group, perhaps because he does not expect everyone who sees this letter to be familiar with them already. Alternate translation: “from the people known as ‘Israel’” or “from your people who are called ‘Israel’”

Ezra 7:14

כָּ⁠ל־קֳבֵ֗ל דִּי֩ מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ לְ⁠בַקָּרָ֥א עַל־יְה֖וּד וְ⁠לִֽ⁠ירוּשְׁלֶ֑ם בְּ⁠דָ֥ת אֱלָהָ֖⁠ךְ דִּ֥י בִ⁠ידָֽ⁠ךְ

Verses 7:14–17 are one long sentence in Aramaic. The first part (7:14–16) provides the reasons for the second part (in 7:17). If it would be helpful to your readers, you could break up that sentence into several smaller sentences. To begin with, you could make this verse a sentence of its own. To do that, you can leave off the word Because and express the meaning later in verse 17 with a word such as “so” or “therefore.” Alternate translation: “The king and his seven counselors are sending you to inquire about Judah and about Jerusalem by the law of your God which is in your hand.” (See: Connect — Reason-and-Result Relationship)

כָּ⁠ל־קֳבֵ֗ל דִּי֩

The word Because indicates that in the long sentence that follows, the next several phrases (7:14–16) will provide the reasons for what the final two phrases say (in 7:17). If you have decided to keep the long sentence, you can translate this first word with the word or phrase in your language that introduces a reason. However, also consider breaking up this long sentence If your readers would misunderstand this. Alternate translation: “Since” or “In view of the fact that” (See: Connect — Reason-and-Result Relationship)

מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “I and my seven counselors are sending you” (See: Active or Passive)

מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ

Artaxerxes speaks of himself here in the third person. If your readers would misunderstand this, you can use the first person. Alternate translation: “I and my seven counselors are sending you” (See: First, Second or Third Person)

מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ

This could mean literally that Ezra has been in the king’s presence, that is, in his court, and that the king is sending him out from there. This phrase would show anyone who read the letter that Ezra was an important figure in the royal court. The phrase could also be a spatial metaphor indicating that Ezra is going out on the king’s behalf and with his authority. Alternate translation: “I and my seven counselors are sending you from my court” or “I and my seven counselors are sending you with my authority” (See: Metaphor)

וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙

As in 4:5, counselors means royal advisors in the Persian court. The seven mentioned here appear to have been the king’s closest and most important advisors. Alternate translation: “and his seven chief royal advisors” (See: Translate Unknowns)

לְ⁠בַקָּרָ֥א עַל־יְה֖וּד וְ⁠לִֽ⁠ירוּשְׁלֶ֑ם בְּ⁠דָ֥ת אֱלָהָ֖⁠ךְ

Artaxerxes is describing the Jews who are in the province of Judah, and especially its capital city of Jerusalem, figuratively, by reference to things that are associated with them, the province and city where they live. Alternate translation: “to see how carefully the Jews living in the province of Judah and the city of Jerusalem are following the law of your God” (See: Metonymy)

לְ⁠בַקָּרָ֥א עַל־יְה֖וּד וְ⁠לִֽ⁠ירוּשְׁלֶ֑ם בְּ⁠דָ֥ת אֱלָהָ֖⁠ךְ

The implication, particularly in light of the powers that the king gives Ezra at the end of the letter (7:25–26), is that inquire means more than just to find out about. It also implies to do something about. Alternate translation: “to make sure that the Jews living in the province of Judah and the city of Jerusalem follow the law of your God” (See: Assumed Knowledge and Implicit Information)

דִּ֥י בִ⁠ידָֽ⁠ךְ

Most likely, the word hand here means possession, indicating that Ezra was going to bring a written copy of the law of God with him. The phrase in your hand could mean that Ezra literally carried a scroll of the law in his hands or that he personally owned a written copy of the law. However, the phrase in your hand could also imply that Ezra will use the law as he performs his responsibilities in Judah and Jerusalem. Alternate translation: “that you carry with you” or “that you have with you” or “that you will use” (See: Metaphor)

Ezra 7:15

וּ⁠לְ⁠הֵיבָלָ֖ה כְּסַ֣ף וּ⁠דְהַ֑ב דִּֽי־מַלְכָּ֣⁠א וְ⁠יָעֲט֗וֹ⁠הִי הִתְנַדַּ֨בוּ֙ לֶ⁠אֱלָ֣הּ יִשְׂרָאֵ֔ל דִּ֥י בִֽ⁠ירוּשְׁלֶ֖ם מִשְׁכְּנֵֽ⁠הּ

Verses 7:14–17 are one long sentence in Aramaic. If it would be helpful to your readers, you could break up that sentence into several parts. You could make 7:14 a sentence of its own, and you could divide this verse into two sentences, with the reason first and the result second. Alternate translation: “My counselors and I have freely given silver and gold for the God of Israel who lives in Jerusalem. So I am also sending you to deliver those gifts to his temple there.” (See: Connect — Reason-and-Result Relationship)

מַלְכָּ֣⁠א וְ⁠יָעֲט֗וֹ⁠הִי

As in 7:14, Artaxerxes speaks of himself here in the third person. Alternate translation: “I and my counselors” (See: First, Second or Third Person)

דִּ֥י בִֽ⁠ירוּשְׁלֶ֖ם מִשְׁכְּנֵֽ⁠הּ

Artaxerxes speaks of the God of Israel as if he actually lived in Jerusalem. Like Darius in 6:12, he seems to be echoing Jewish usage, likely to show his respect for the God of Israel. The phrase indicates that Jerusalem is the place from which God chose to start making himself known throughout the world. In this context it seems to refer specifically to the temple since, in the next verse, Artaxerxes associates the silver and gold that he and his counselors have given with further gifts that others may give for the house of God that is in Jerusalem. Alternate translation: “whose temple is in Jerusalem” (See: Personification)

Ezra 7:16

וְ⁠כֹל֙ כְּסַ֣ף וּ⁠דְהַ֔ב דִּ֣י תְהַשְׁכַּ֔ח בְּ⁠כֹ֖ל מְדִינַ֣ת בָּבֶ֑ל

If it would be helpful to your readers, you could also divide this verse into two sentences. This phrase could be the first sentence. Here, find is an idiom that in this context means “can obtain.” Artaxerxes is giving Ezra permission to invite everyone in the province of Babylon to contribute. Alternate translation: “I also give you permission to ask everyone living in the province of Babylon to contribute silver and gold.” (See: Idiom)

וְ⁠כֹל֙ כְּסַ֣ף וּ⁠דְהַ֔ב דִּ֣י תְהַשְׁכַּ֔ח בְּ⁠כֹ֖ל מְדִינַ֣ת בָּבֶ֑ל

The implication is that these would be contributions towards the expenses of the worship of Yahweh in the temple in Jerusalem, just like the gifts described in the rest of the verse. The further implication is that, just as the king and his counselors were sympathetic to the Jews in Jerusalem and eager to please the “God of heaven” (7:23), others in the province might be eager to do so as well. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I also authorize you to ask everyone living in the province of Babylon to contribute silver and gold towards the expenses of the worship of Yahweh in the temple in Jerusalem” (See: Assumed Knowledge and Implicit Information)

בְּ⁠כֹ֖ל מְדִינַ֣ת בָּבֶ֑ל

Artaxerxes is describing the people who live in the province of Babylon figuratively, by reference to something associated with them, the province where they live. Alternate translation: “among everyone living in the province of Babylon” (See: Metonymy)

בָּבֶ֑ל

Babylon (also called “Babylonia”) is the name of one of the provinces in the Persian Empire. See how you translated it in 1:11. Review the note there if that would be helpful. (See: How to Translate Names)

עִם֩ הִתְנַדָּב֨וּת עַמָּ֤⁠א וְ⁠כָֽהֲנַיָּ⁠א֙ מִֽתְנַדְּבִ֔ין לְ⁠בֵ֥ית אֱלָהֲ⁠הֹ֖ם דִּ֥י בִ⁠ירוּשְׁלֶֽם

If you have chosen to divide this verse into two sentences, this can be the second sentence. Here, the people means the people of Israel, as in 7:13. Alternate translation: “I also authorize you to collect any offerings that the people of Israel and their priests want to give freely for the temple in Jerusalem.”

דִּ֥י בִ⁠ירוּשְׁלֶֽם

Like Darius in 6:12, here Artaxerxes repeats some background information in order to be very explicit about which temple his command applies to. Alternate translation: “in Jerusalem” (See: Distinguishing Versus Informing or Reminding)

Ezra 7:17

כָּ⁠ל־קֳבֵ֣ל דְּנָה֩

The word therefore introduces the final part of the long sentence in 7:14–17. It indicates the results of the reasons that the sentence has given so far. You can translate it with the word or phrase in your language that introduces the result of a list of reasons. However, if you have followed the suggestion to break up this long sentence into several shorter sentences, you may not need to represent that meaning here. (See: Connect — Reason-and-Result Relationship)

בְּ⁠כַסְפָּ֣⁠א דְנָ֗ה

The implication is that this means not just the gifts from the priests and Israelites, but also the gifts from the king, his counselors, and the people of the province of Babylon. If it would be helpful to your readers, you could indicate this more explicitly. Alternate translation: “with all of this money” (See: Assumed Knowledge and Implicit Information)

אָסְפַּ֨רְנָא תִקְנֵ֜א…תּוֹרִ֤ין ׀ דִּכְרִין֙ אִמְּרִ֔ין וּ⁠מִנְחָתְ⁠ה֖וֹן וְ⁠נִסְכֵּי⁠ה֑וֹן

The implication, as 6:9 indicates explicitly, is that the bulls, rams, and lambs were to be used for whole burnt offerings. If it would be helpful, review the note to 3:2 about what whole burnt offerings were and why they were offered. The book also expects readers to know that the law of Moses said that two further things should be offered together with the animals that were sacrificed in whole burnt offerings. One was a certain amount of flour mixed with oil, considered a grain offering. The other was a certain amount of wine, considered a drink offering. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “be sure to buy bulls, rams, and lambs to sacrifice as whole burnt offerings, and grain, oil, and wine for the grain offerings and drink offerings that the law says must accompany them” (See: Assumed Knowledge and Implicit Information)

אָסְפַּ֨רְנָא

In their decrees, as several examples in this book show, the Persian kings used this term diligently to mean carefully, exactly, and efficiently. Review the note to 5:8 about this term if that would be helpful. Alternate translation: “be sure that”

תִקְנֵ֜א בְּ⁠כַסְפָּ֣⁠א דְנָ֗ה

The word you here is singular, referring to Ezra. However, Ezra may not have made these purchases himself. Alternate translation: “make sure that your people use this money to buy” (See: Forms of You)

וּ⁠תְקָרֵ֣ב

The word you here is singular, referring to Ezra. However, Ezra probably did not offer these sacrifices himself. Alternate translation: “and make sure that the priests offer” (See: Forms of You)

אֱלָהֲ⁠כֹ֖ם

The word your here is plural, referring to all of the Jews. (See: Forms of You)

Ezra 7:18

וּ⁠מָ֣ה דִי֩ עלי⁠ך וְ⁠עַל־אחי⁠ך יֵיטַ֗ב בִּ⁠שְׁאָ֛ר כַּסְפָּ֥⁠א וְ⁠דַהֲבָ֖⁠ה לְ⁠מֶעְבַּ֑ד כִּ⁠רְע֥וּת אֱלָהֲ⁠כֹ֖ם תַּעַבְדֽוּן

Here, brother is a figurative way of saying “fellow Israelites,” and in context it likely refers to the other Jewish leaders who would decide with Ezra what to do with the extra money. Alternate translation: “You and your fellow Jewish leaders can decide what you think your God would like you to do with any silver and gold that is left over.” (See: Metaphor)

תַּעַבְדֽוּן

The word you here is plural, referring to Ezra and the other Jewish leaders. (See: Forms of You)

עלי⁠ך וְ⁠עַל־אחי⁠ך

The words you and your here are singular, referring to Ezra. (See: Forms of You)

אֱלָהֲ⁠כֹ֖ם

The word your here is plural, referring to all of the Jews. (See: Forms of You)

Ezra 7:19

וּ⁠מָֽאנַיָּ⁠א֙

This sentence may be introducing a contrast between what Ezra and the other Jewish leaders could do with gold and silver that people contributed in the form of money and what they had to do with gold and silver that people contributed in the form of bowls and other objects that could be used in the temple. You could begin the sentence with a word such as “however” to indicate this contrast. (See: Connecting Words and Phrases)

וּ⁠מָֽאנַיָּ⁠א֙ דִּֽי־מִתְיַהֲבִ֣ין לָ֔⁠ךְ לְ⁠פָלְחָ֖ן בֵּ֣ית אֱלָהָ֑⁠ךְ הַשְׁלֵ֕ם קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם

As in 1:7, vessels refers to bowls, basins, and other objects that could be used in worship in the temple. The ones that people contributed on this occasion are described in more detail in 8:26–27. The implication in what the king says here is that Ezra and the Jewish leaders are not to sell or melt down these objects and use the proceeds to pay for temple expenses. Rather, they must use these objects only for temple worship. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Do not use objects that people contribute for use in the temple of your God to pay for the temple expenses. Make sure that you deliver every one of them to Jerusalem, where they can be used in God’s presence” (See: Assumed Knowledge and Implicit Information)

לָ֔⁠ךְ…אֱלָהָ֑⁠ךְ

Here, you and your are singular, referring to Ezra. (See: Forms of You)

לְ⁠פָלְחָ֖ן בֵּ֣ית אֱלָהָ֑⁠ךְ

The idea behind the abstract noun service can be expressed with a verb such as “use.” Alternate translation: “to use in the temple of your God” (See: Abstract Nouns)

הַשְׁלֵ֕ם

The Aramaic expression translated here as deliver in full means to “make complete.” It is the same one that the Jewish leaders use in 5:16 when they say that the temple is not “finished” yet. In context it means that Ezra must be sure to deliver every single one of the contributed objects to the temple, so that the complete set that was donated will be reassembled there. (We see him doing this carefully in 8:26–27). Alternate translation: “make sure that you deliver every one of them” (See: Idiom)

קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם

Using a spatial metaphor, Artaxerxes says that Ezra must place the objects before God, figuratively meaning in God’s presence. Alternate translation: “to Jerusalem, where they can be used in God’s presence” (See: Metaphor)

קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם

As in 6:18, in another spatial metaphor, Artaxerxes describes God as if he lived in the city of Jerusalem. This is a figurative reference to the way God’s presence was in the temple in Jerusalem. Alternate translation: “to Jerusalem, where they can be used in God’s presence” (See: Metaphor)

Ezra 7:20

וּ⁠שְׁאָ֗ר חַשְׁחוּת֙ בֵּ֣ית אֱלָהָ֔⁠ךְ דִּ֥י יִפֶּל־לָ֖⁠ךְ לְ⁠מִנְתַּ֑ן

The phrase that falls to you to give is an idiom that means “that you have responsibility to give,” in other words, “that you have to provide.” Alternate translation: “And anything else that you need to provide for the temple of your God” (See: Idiom)

חַשְׁחוּת֙

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “whatever you might need for” (See: Active or Passive)

אֱלָהָ֔⁠ךְ…לָ֖⁠ךְ…תִּנְתֵּ֕ן

All of the forms of you in this verse are singular, referring to Ezra. (See: Forms of You)

תִּנְתֵּ֕ן מִן־בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽ⁠א

This does not mean, as in 5:17, the place where valuable royal documents were stored. Here, house likely represents all of the wealth of the king figuratively. It is a metaphor for “property,” meaning everything that a person keeps in his house, and by extension everything that he owns. So it is not necessarily a physical building, but it refers in general to all the financial resources that belong to the king, as with the shorter expression the treasures of the king in 6:8. Alternate translation: “you may pay for from my royal treasury” (See: Synecdoche)

בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽ⁠א

Artaxerxes speaks of himself here in the third person. If your readers would misunderstand this, you can use the first person. Alternate translation: “my royal treasury” (See: First, Second or Third Person)

Ezra 7:21

וּ֠⁠מִנִּ⁠י

This phrase indicates that the sentence it introduces explains the results of what the previous sentence described. Specifically, Artaxerxes has just said that Ezra may pay for additional expenses out of the royal treasury. Consequently, regarding providing funds to Ezra, he will now give instructions to the officials responsible for administering the royal revenue in the province where Jerusalem is located. Alternate translation: “Consequently, from me” (See: Connect — Reason-and-Result Relationship)

וּ֠⁠מִנִּ⁠י אֲנָ֞ה אַרְתַּחְשַׁ֤סְתְּא מַלְכָּ⁠א֙ שִׂ֣ים טְעֵ֔ם

Up to this point in the letter, Artaxerxes has been addressing Ezra, and he has spoken of himself mostly in the third person. But now as he turns to address a new audience, the royal treasurers, he speaks of himself in the first person, and he uses the emphatic form me myself and repeats his name and title, as in 7:12. If you have been translating the king’s use of the third person for himself in this letter with the first person in your language, it may be helpful to your readers if you use some emphatic form or extended phrase here to show this transition. Alternate translation: “And I, King Artaxerxes, am personally commanding” (See: First, Second or Third Person)

וּ֠⁠מִנִּ⁠י אֲנָ֞ה אַרְתַּחְשַׁ֤סְתְּא מַלְכָּ⁠א֙ שִׂ֣ים טְעֵ֔ם לְ⁠כֹל֙…דִּ֣י כָל־דִּ֣י יִ֠שְׁאֲלֶנְ⁠כוֹן עֶזְרָ֨א…אָסְפַּ֖רְנָא יִתְעֲבִֽד

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “And I, King Artaxerxes, am personally commanding all of you who are … to give Ezra … anything that he asks from you, and to do it exactly and promptly” (See: Active or Passive)

יִ֠שְׁאֲלֶנְ⁠כוֹן

The king is now addressing the treasurers, so you is plural and refers to the treasurers here and in 7:24. If your language distinguishes between forms of you, the form for a superior addressing a group of people would be appropriate. (See: Forms of You)

גִּזַּֽבְרַיָּ֔⁠א

These were royal officials responsible for administering the funds of the empire in their province. (See: Translate Unknowns)

בַּ⁠עֲבַ֣ר נַהֲרָ֑⁠ה

Beyond-the-River is the name of one of the provinces of the Persian Empire. See how you translated it in 4:10. (See: How to Translate Names)

עֶזְרָ֨א כָהֲנָ֜⁠ה סָפַ֤ר דָּתָ⁠א֙ דִּֽי־אֱלָ֣הּ שְׁמַיָּ֔⁠א

Here, the king provides some background information to remind or inform the treasurers who Ezra was. Alternate translation: “Ezra, who is a priest of the God who rules in heaven, and who has carefully studied his law” (See: Distinguishing Versus Informing or Reminding)

Ezra 7:22

עַד־כְּסַף֮ כַּכְּרִ֣ין מְאָה֒ וְ⁠עַד־חִנְטִין֙ כֹּרִ֣ין מְאָ֔ה וְ⁠עַד־חֲמַר֙ בַּתִּ֣ין מְאָ֔ה וְ⁠עַד־בַּתִּ֥ין מְשַׁ֖ח מְאָ֑ה וּ⁠מְלַ֖ח דִּי־לָ֥א כְתָֽב

Here, the king is speaking in an abbreviated, official way, and the connection to the previous verse may not be entirely clear for all readers. He is describing how much he is authorizing Ezra to ask for from the treasury in money and supplies. If it would be helpful to your readers, you could say that explicitly, and you could also make this verse a sentence of its own. Alternate translation: “I am authorizing Ezra to ask you treasurers for up to 100 kikkars of silver, 100 cors of wheat, 100 baths of wine, 100 baths of oil, and an unlimited amount of salt.” (See: Ellipsis)

כְּסַף֮ כַּכְּרִ֣ין מְאָה֒

You could try to express the modern value of this amount of silver. But since prices vary over time, that could cause your Bible translation to become outdated and inaccurate. So you could express the amount instead using the ancient measurement, the kikkar, and explain in a note that this was equivalent to about 30 kilograms. Alternatively, you could specify the weight of the silver in the text, as UST does. (See: Biblical Money)

חִנְטִין֙ כֹּרִ֣ין מְאָ֔ה

A cor was equivalent to about 220 liters. If it would be helpful to your readers, you could express the quantity in modern measurements, as UST does, “500 bushels of wheat.” Alternatively, to help your readers recognize that the biblical writings come from a long time ago when people used different measures, you could express the amount using the ancient measurement, the cor, and explain the equivalent in modern measurements in a footnote. (See: Biblical Volume)

וְ⁠עַד־חֲמַר֙ בַּתִּ֣ין מְאָ֔ה וְ⁠עַד־בַּתִּ֥ין מְשַׁ֖ח מְאָ֑ה

According to ancient measurements, baths were equivalent to about 22 liters. Once again, if it would be helpful to your readers, you could express the quantity in modern measurements, or you could express the amount using the ancient measurement and explain its modern equivalent in a footnote. Alternate translation: “and as much as 2,200 liters of wine, and as much as 2,200 liters of oil” or “and as much as 600 gallons of wine, and as much as 600 gallons of oil” (See: Biblical Volume)

וּ⁠מְלַ֖ח דִּי־לָ֥א כְתָֽב

This expression means that the king is not specifying in writing a maximum amount of salt that Ezra can request, as he did for the silver, wheat, wine, and oil. Alternate translation: “and an unlimited amount of salt” (See: Idiom)

Ezra 7:23

כָּל־דִּ֗י מִן־טַ֨עַם֙ אֱלָ֣הּ שְׁמַיָּ֔⁠א יִתְעֲבֵד֙ אַדְרַזְדָּ֔א לְ⁠בֵ֖ית אֱלָ֣הּ שְׁמַיָּ֑⁠א

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “I want you to make sure that the Jewish leaders have the funds they need to do everything that the God who rules in heaven has commanded regarding worship in his temple” (See: Active or Passive)

כָּל־דִּ֗י מִן־טַ֨עַם֙ אֱלָ֣הּ שְׁמַיָּ֔⁠א

Here, by decree, Artaxerxes is likely referring to what he calls the law of the God of heaven in 7:12. He means the law of Moses, and specifically the commandments in the law for how community worship was to be conducted. Artaxerxes speaks of the law figuratively as if it were a royal decree that God had issued. Alternate translation: “Everything that the God who rules in heaven has commanded” (See: Metaphor)

לְ⁠בֵ֖ית אֱלָ֣הּ שְׁמַיָּ֑⁠א

See how you translated the expressions the house of God in 1:4 and the God of heaven in 5:11. Alternate translation: “for the temple of the God who rules in heaven” (See: Metaphor)

דִּֽי־לְ⁠מָ֤ה לֶֽהֱוֵא֙ קְצַ֔ף עַל־מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

The king is making a statement, not asking a real question. He does not expect the treasurers to explain to him why there should be wrath against the kingdom. Instead, he is using the question form to emphasize how important it is for the treasurers to ensure that sufficient funds are provided so that worship in the temple can be conducted just as God has commanded, so that God will not be angry. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “Because I do not want God to be angry with me or with any of my descendants who rule after me” (See: Rhetorical Question)

דִּֽי־לְ⁠מָ֤ה לֶֽהֱוֵא֙ קְצַ֔ף עַל־מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

The implication is that Artaxerxes wants to have God’s favor, and he is concerned that God will be displeased with him instead if he does not provide for God’s temple in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I do not want God to be angry with me or with any of my descendants who rule after me because I neglected his temple.” (See: Assumed Knowledge and Implicit Information)

דִּֽי־לְ⁠מָ֤ה לֶֽהֱוֵא֙ קְצַ֔ף עַל־מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

God’s wrath represents God’s punishment. Alternate translation: “I do not want God to punish me or any of my descendants who rule after me because I neglected his temple” (See: Metonymy)

מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

God would not actually be angry with the realm over which Artaxerxes has authority. Rather, he uses the term kingdom to describe himself and his descendants figuratively by reference to something associated with them. Alternate translation: “me or any of my descendants who rule after me” (See: Metonymy)

מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

Artaxerxes speaks of himself here in the third person. If your readers would misunderstand this, you can use the first person. Alternate translation: “my kingdom and that of my descendants who rule after me” (See: First, Second or Third Person)

וּ⁠בְנֽוֹ⁠הִי

This could possibly mean the biological sons of King Artaxerxes, but since he speaks of the kingdom as belonging to them, it is more likely that this is a figurative reference to his descendants, and specifically the line of direct descendants who would rule Persia as his successors (his son, his grandson, etc.). (If it would be helpful, also review the notes to 4:15 and 6:10 about how Persian kings considered their predecessors their “fathers” and their successors their sons.) Alternate translation: “and my descendants who rule after me” (See: Metaphor)

Ezra 7:24

וּ⁠לְ⁠כֹ֣ם מְהוֹדְעִ֗ין

If your readers would misunderstand this, you can say this with an active form, and you can say who is doing the action. Alternate translation: “I am also declaring to you” (See: Active or Passive)

כָל־כָּהֲנַיָּ֣⁠א וְ֠⁠לֵוָיֵ⁠א זַמָּ֨רַיָּ֤⁠א תָרָֽעַיָּ⁠א֙ נְתִ֣ינַיָּ֔⁠א וּ⁠פָ֣לְחֵ֔י בֵּ֖ית אֱלָהָ֣⁠א דְנָ֑ה מִנְדָּ֤ה בְלוֹ֙ וַ⁠הֲלָ֔ךְ לָ֥א שַׁלִּ֖יט לְ⁠מִרְמֵ֥א עֲלֵי⁠הֹֽם

The last phrase, the servants of that house of God, describes what the people in the five groups listed all have in common. They all work in the temple of God. In this way, the phrase gives the reason why the treasurers may not impose taxes on anyone in any of these groups. Likely as a further way of supporting the temple, and perhaps also as a gesture of respect for God, Artaxerxes is providing an exemption from taxes for all temple personnel. If your readers would misunderstand this, you could state this reason before the results that the rest of the sentence describes. Alternate translation: “because the priests, Levites, singers, gatekeepers, and temple servants all work in the temple of this God, you have no authority to set any tax, tribute, or custom upon them” (See: Connect — Reason-and-Result Relationship)

מִנְדָּ֤ה בְלוֹ֙ וַ⁠הֲלָ֔ךְ

See how you translated this phrase in 4:13.

וְ֠⁠לֵוָיֵ⁠א

See how you translated this term in 2:40. Review the explanation in the note there if that would be helpful. (See: How to Translate Names)

זַמָּ֨רַיָּ֤⁠א

This is the same occupational group as in 2:41. Review the explanation in the note there if that would be helpful.

תָרָֽעַיָּ⁠א֙

This is the same occupational group as in 2:42. Review the explanation in the note there if that would be helpful.

נְתִ֣ינַיָּ֔⁠א

See how you translated this term in 2:43. Review the explanation in the note there if that would be helpful. (See: How to Translate Names)

Ezra 7:25

וְ⁠אַ֣נְתְּ עֶזְרָ֗א

The king now returns to address Ezra personally, so you refers to him here, and is singular, The three instances of your in this verse are also singular, as is the verb appoint. Only the phrase you shall teach is plural, referring to Ezra and to those whom he will appoint. If your language distinguishes between levels of social status, the form for a superior addressing a respected individual would be appropriate. (See: Forms of You)

כְּ⁠חָכְמַ֨ת אֱלָהָ֤⁠ךְ דִּֽי־בִ⁠ידָ⁠ךְ֙

If your language does not use abstract nouns such as wisdom, you can express that idea in a different way. Alternate translation: “because the law of your God has made you wise” or “guided by the wise teachings of your God that you know so well” (See: Abstract Nouns)

דִּֽי־בִ⁠ידָ⁠ךְ֙

Most likely, the phrase that is in your hand here means the same thing as in 7:14, where the law of God is described as being in Ezra's hand. Review the note there if that would be helpful. As there, the phrase in your hand here could mean: (1) that Ezra knows it and uses it with great ability. Alternate translation: “that you know and use well” or (2) that Ezra personally owns a scroll of God's wisdom. Alternate translation: “that you have with you” (See: Metaphor)

מֶ֣נִּי שָׁפְטִ֞ין וְ⁠דַיָּנִ֗ין דִּי־לֶהֱוֺ֤ן דאנין

The terms magistrates and judges mean very similar things. There are two possibilities here. (1) Artaxerxes could be using these two terms to refer to people in slightly different roles. The first term may refer to officials who decide disputes between people, and the second term may refer to officials who interpret the law and apply it to specific situations. Alternate translation: “appoint officials who can decide disputes between people and officials who can interpret and apply the law” or (2) Artaxerxes may be using the two words together to emphasize the authority that Ezra has to ensure that the Jews in Judah and Jerusalem follow God’s commandments. If you have only one term for these functions, you can just use that one term here. Alternate translation: “appoint judges so that they can judge” (See: Doublet)

לְ⁠כָל־עַמָּ⁠ה֙ דִּ֚י בַּ⁠עֲבַ֣ר נַהֲרָ֔⁠ה לְ⁠כָל־יָדְעֵ֖י דָּתֵ֣י אֱלָהָ֑⁠ךְ

The second phrase clarifies the meaning of the first phrase, showing that Artaxerxes is referring specifically to the Jews who live in this province. He is allowing the Jews there to have their own legal system, based on the law of Moses. If your readers would misunderstand this, you can say that explicitly. Alternate translation: “all the Jews living in Beyond-the-River province, who know the laws of your God” (See: Assumed Knowledge and Implicit Information)

וְ⁠דִ֧י לָ֦א יָדַ֖ע תְּהוֹדְעֽוּן

The word you here is plural. If your language distinguishes between forms of you, the form for a superior addressing a group of people would be appropriate. (See: Forms of You)

וְ⁠דִ֧י לָ֦א יָדַ֖ע תְּהוֹדְעֽוּן

The implication, in light of the plural you, is that Ezra and the judges he appoints are to teach the law of God to any Jews living in the province who are not familiar with it, so that they can follow it. Alternate translation: “And I want you and the judges to teach the law of God to those Jews in the province who do not know it.” (See: Assumed Knowledge and Implicit Information)

Ezra 7:26

וְ⁠כָל־דִּי־לָא֩ לֶהֱוֵ֨א עָבֵ֜ד דָּתָ֣⁠א דִֽי־אֱלָהָ֗⁠ךְ וְ⁠דָתָ⁠א֙ דִּ֣י מַלְכָּ֔⁠א אָסְפַּ֕רְנָא דִּינָ֕⁠ה לֶהֱוֵ֥א מִתְעֲבֵ֖ד מִנֵּ֑⁠הּ

The implication is that the Jews in Judah and Jerusalem will still be governed by Persian law in addition to the law of Moses, but Artaxerxes is giving Ezra the authority to appoint judges who will administer and enforce both sets of laws. In this way, members of the Jewish community will have Jewish judges. Alternate translation: “The judges you appoint are diligently to punish anyone who refuses to obey the law of your God or my decrees” (See: Assumed Knowledge and Implicit Information)

וְ⁠כָל־דִּי־לָא֩ לֶהֱוֵ֨א עָבֵ֜ד דָּתָ֣⁠א דִֽי־אֱלָהָ֗⁠ךְ וְ⁠דָתָ⁠א֙ דִּ֣י מַלְכָּ֔⁠א אָסְפַּ֕רְנָא דִּינָ֕⁠ה לֶהֱוֵ֥א מִתְעֲבֵ֖ד מִנֵּ֑⁠הּ

If your readers would misunderstand this, you could say this with an active form, and you could say who is to do the action. Alternate translation: “The judges you appoint are diligently to punish anyone who refuses to obey the law of your God or my decrees.” (See: Active or Passive)

וְ⁠דָתָ⁠א֙ דִּ֣י מַלְכָּ֔⁠א

Artaxerxes speaks of himself in the third person. If your readers would misunderstand this, you could use the first person. Alternate translation: “or obey my decrees” (See: First, Second or Third Person)

הֵ֤ן לְ⁠מוֹת֙ הֵ֣ן ל⁠שרשו הֵן־לַ⁠עֲנָ֥שׁ נִכְסִ֖ין וְ⁠לֶ⁠אֱסוּרִֽין

The abstract nouns death, banishment, confiscation, and imprisonment can be translated with verbs. Alternate translation: “as your judges see fit, they may execute offenders, or make them leave the community, or seize the things that they own, or put them in prison” (See: Abstract Nouns)

וְ⁠לֶ⁠אֱסוּרִֽין

Here, the book ends its quotation of the letter of introduction and authorization that King Artaxerxes gave to Ezra. If you decided in 7:12 to mark his words as a quotation, you should indicate that ending here with a closing primary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 7:27

בָּר֥וּךְ יְהוָ֖ה אֱלֹהֵ֣י אֲבוֹתֵ֑י⁠נוּ

Previously in the book, Ezra has been a character in a story that someone else has been telling. Here he becomes the person telling the story, and he continues to tell it through to the end of chapter 9. In effect, the letter of introduction that King Artaxerxes wrote for him has been his introduction to us as well. The book does not say specifically that Ezra will now be the narrator, although one indication is that when Ezra is telling the story, he refers to himself as “I” and to the Jewish community as “us,” and another indication is that the book is now written in Hebrew again. But if it would be helpful to your readers, you could add a phrase to indicate this. Alternate translation: “When I, Ezra, received this letter from the king, I prayed, ‘Thank you, Yahweh, the God of our ancestors’” (See: Introduction of New and Old Participants)

בָּר֥וּךְ יְהוָ֖ה אֱלֹהֵ֣י אֲבוֹתֵ֑י⁠נוּ

The first thing that Ezra does when he begins to tell his own story is pray to God, rather than address the audience that will hear his story. If you decided to add a phrase to introduce him as the new narrator, you could use that same phrase to introduce this prayer as a direct quotation. Alternate translation: “When I, Ezra, received this letter from the king, I prayed, ‘Thank you, Yahweh, the God of our ancestors’” Otherwise, you could show that this prayer is distinct from the story by setting it off with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. The quotation should end in the middle of 7:28, after “the mighty officials of the king.” (See: Aside)

בָּר֥וּךְ יְהוָ֖ה

Although Ezra speaks of Yahweh in the third person here, he is actually praying a prayer of thanksgiving to Yahweh. If your readers would misunderstand this, you could translate his words in the second person. Alternate translation: “Thank you, Yahweh” (See: First, Second or Third Person)

בָּר֥וּךְ יְהוָ֖ה

If it is not natural or not possible in your language to speak of a human blessing God, then you can express the idea here in a different way. Alternate translation: “I praise Yahweh” or “I thank Yahweh”

אֱלֹהֵ֣י אֲבוֹתֵ֑י⁠נוּ

Fathers here figuratively means “ancestors.” Alternate translation: “the God of our ancestors” (See: Metaphor)

נָתַ֤ן כָּ⁠זֹאת֙ בְּ⁠לֵ֣ב הַ⁠מֶּ֔לֶךְ לְ⁠פָאֵ֕ר אֶת־בֵּ֥ית יְהוָ֖ה אֲשֶׁ֥ר בִּ⁠ירוּשָׁלִָֽם

Giving something in the king’s heart, that is, putting something in it, means leading him to have certain thoughts and desires. Alternate translation: “led the king to want to glorify the temple of Yahweh in Jerusalem” (See: Metaphor)

לְ⁠פָאֵ֕ר אֶת־בֵּ֥ית יְהוָ֖ה

This expression means to make something bright, glorious, or beautiful. Artaxerxes was not doing this literally, the way that Cyrus and Darius did by supporting the physical rebuilding of the temple. Rather, Artaxerxes was making sure that the temple would always have everything it needed to keep operating. In that way he was making sure that the temple would not languish and be disrespected, but rather, always be a vibrant place that was held in honor. If your readers would misunderstand this, you could express the meaning in a non-figurative way. Alternate translation: “to honor the temple of Yahweh” or “to make sure that the temple of Yahweh would always be a glorious place” (See: Metaphor)

Ezra 7:28

וְ⁠עָלַ֣⁠י הִטָּה־חֶ֗סֶד לִ⁠פְנֵ֤י הַ⁠מֶּ֨לֶךְ֙ וְ⁠יֽוֹעֲצָ֔י⁠ו וּ⁠לְ⁠כָל־שָׂרֵ֥י הַ⁠מֶּ֖לֶךְ הַ⁠גִּבֹּרִ֑ים

Here, the abstract noun faithfulness refers to a person wanting to do everything that they can to help another person. As in 3:11, covenant faithfulness refers specifically to Yahweh doing that for the people of Israel in order to keep the promises that he had made to them. If your readers would misunderstand this, you could translate the idea behind this word with a verb such as help. Alternate translation: “and helped me get everything I needed from the king, as I was in his presence and in the presence of his counselors and mighty officials” (See: Abstract Nouns)

וְ⁠עָלַ֣⁠י הִטָּה־חֶ֗סֶד לִ⁠פְנֵ֤י הַ⁠מֶּ֨לֶךְ֙ וְ⁠יֽוֹעֲצָ֔י⁠ו וּ⁠לְ⁠כָל־שָׂרֵ֥י הַ⁠מֶּ֖לֶךְ הַ⁠גִּבֹּרִ֑ים

Here, face figuratively represents the presence of a person. The expression means that, as Ezra stood before the king and his counselors and officials, Yahweh helped him get everything he needed from them. Alternate translation: “and helped me get everything I needed from the king, as I was in his presence and in the presence of his counselors and mighty officials” (See: Metonymy)

וְ⁠עָלַ֣⁠י הִטָּה־חֶ֗סֶד

Ezra uses a spatial metaphor to depict help figuratively stretching out to him from Yahweh. Alternate translation: “and helped me” (See: Metaphor)

שָׂרֵ֥י הַ⁠מֶּ֖לֶךְ הַ⁠גִּבֹּרִ֑ים

This is the end of the prayer that Ezra prays as he begins to tell his own story. If you indicated the beginning of this prayer in 7:27 with an opening quotation mark or with the corresponding punctuation or convention in your language, you should use the same means to indicate the end of a quotation here. (See: Quote Markings)

הִתְחַזַּ֗קְתִּי כְּ⁠יַד־יְהוָ֤ה אֱלֹהַ⁠י֙ עָלַ֔⁠י

As in 7:6, hand figuratively represents power and control, and the expression the hand of Yahweh my God upon me indicates that Ezra enjoyed Yahweh’s care, protection, and favor. Alternate translation: “I was encouraged because I recognized that Yahweh my God was helping me” (See: Metonymy)

מִ⁠יִּשְׂרָאֵ֛ל רָאשִׁ֖ים

As 8:1 shows, heads here is an abbreviated way of saying heads of father’s houses. Alternate translation: “some Israelite clan leaders” (See: Ellipsis)

לַ⁠עֲל֥וֹת עִמִּֽ⁠י

Ezra says go up because he and the group he was leading would have to travel from a river valley up into the mountains in order to return from their places of exile to Jerusalem. Alternate translation: “to return to Jerusalem with me” (See: Idiom)

Ezra 8

Ezra 8 General Notes

Special concepts in this chapter

The people’s return to Judah

Many people went back to Judah with Ezra. They trusted God to protect them and the precious items that they carried with them, which had been given for the temple. (See: trust, trusted, trustworthy, trustworthiness)

Ezra 8:1

וְ⁠אֵ֛לֶּה

The word Now introduces a new event in the story. Use a natural method in your language to introduce a new event here. (See: Introduction of a New Event)

וְ⁠אֵ֛לֶּה רָאשֵׁ֥י אֲבֹתֵי⁠הֶ֖ם וְ⁠הִתְיַחְשָׂ֑⁠ם הָ⁠עֹלִ֣ים עִמִּ֗⁠י

As in 4:3, heads of their fathers is an abbreviated way of saying “heads of their father’s houses.” Review the note there if that would be helpful. Alternate translation: “These are the names of the clan leaders, along with the names of their clans, of those who traveled with me” (See: Ellipsis)

הָ⁠עֹלִ֣ים עִמִּ֗⁠י…מִ⁠בָּבֶֽל

As in 7:28, Ezra says go up because the trip from Babylon to Jerusalem would involve a significant climb in elevation. Alternate translation: “who returned from Babylon with me” (See: Idiom)

בְּ⁠מַלְכ֛וּת אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּ֖לֶךְ

As 7:8–9 indicates, this was specifically in the seventh year of the reign of Artaxerxes. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “during the seventh year of the reign of Artaxerxes as king of Persia.” (See: Assumed Knowledge and Implicit Information)

בְּ⁠מַלְכ֛וּת אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּ֖לֶךְ

If you choose to make explicit the information of which year this is of the king's reign, but your language does not use ordinal numbers, you can say “during year seven of the reign of Artaxerxes as king of Persia.” (See: Ordinal Numbers)

Ezra 8:2

מִ⁠בְּנֵ֤י פִֽינְחָס֙ גֵּֽרְשֹׁ֔ם

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Phinehas, Gershom” (See: Metaphor)

פִֽינְחָס֙ גֵּֽרְשֹׁ֔ם

These are the names of two men. (See: How to Translate Names)

מִ⁠בְּנֵ֥י אִיתָמָ֖ר דָּנִיֵּ֑אל

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Ithamar, Daniel” (See: Metaphor)

אִיתָמָ֖ר דָּנִיֵּ֑אל

These are the names of two men. (See: How to Translate Names)

מִ⁠בְּנֵ֥י דָוִ֖יד חַטּֽוּשׁ

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of David, Hattush” (See: Metaphor)

דָוִ֖יד חַטּֽוּשׁ

These are the names of two men. (See: How to Translate Names)

Ezra 8:3

מִ⁠בְּנֵ֣י שְׁכַנְיָ֔ה ס מִ⁠בְּנֵ֥י פַרְעֹ֖שׁ זְכַרְיָ֑ה

This could mean one of two things. (1) The phrase from the sons of Shecaniah probably applies to the end of the previous verse. 1 Chronicles 3:19–22 shows that Hattush was the grandson of Shecaniah, and that Shecaniah was either the grandson or a more distant descendant of Zerubbabel, who was a descendant of King David. (As several of the following verses show, further information like this may be provided about the clan leaders on this list.) So the end of 8:2 and the beginning of 8:3 could read: “From the descendants of King David, Hattush, one of the descendants of Shecaniah” or (2) It could mean that Zechariah was the clan leader of the descendants of Shecaniah, and that they were all descendants of a more remote ancestor named Parosh. Alternate translation: “From the descendants of Shecaniah, who were descendants of Parosh, Zechariah” (See: Assumed Knowledge and Implicit Information)

מִ⁠בְּנֵ֣י שְׁכַנְיָ֔ה ס מִ⁠בְּנֵ֥י פַרְעֹ֖שׁ זְכַרְיָ֑ה

Here, sons figuratively means “descendants.” Alternate translation: (1) “one of the descendants of Shecaniah. From the descendants of Parosh, Zechariah” or, if you have decided that from the sons of Shecaniah applies to Zechariah, (2) “From the descendants of Shecaniah, who were descendants of Parosh, Zechariah” (See: Metaphor)

שְׁכַנְיָ֔ה…פַרְעֹ֖שׁ זְכַרְיָ֑ה

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֛⁠וֹ הִתְיַחֵ֥שׂ לִ⁠זְכָרִ֖ים מֵאָ֥ה וַ⁠חֲמִשִּֽׁים

The implication is that these 150 males belonged to the same clan as Zechariah. Alternate translation: “along with 150 other men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:4

מִ⁠בְּנֵי֙ פַּחַ֣ת מוֹאָ֔ב אֶלְיְהֽוֹעֵינַ֖י בֶּן־זְרַֽחְיָ֑ה

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Pahath-Moab, Eliehoenai the son of Zerahiah” (See: Metaphor)

פַּחַ֣ת מוֹאָ֔ב אֶלְיְהֽוֹעֵינַ֖י…זְרַֽחְיָ֑ה

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֖⁠וֹ מָאתַ֥יִם הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 200 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:5

מִ⁠בְּנֵ֥י שְׁכַנְיָ֖ה בֶּן־יַחֲזִיאֵ֑ל

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Shecaniah, the son of Jahaziel” (See: Metaphor)

מִ⁠בְּנֵ֥י שְׁכַנְיָ֖ה בֶּן־יַחֲזִיאֵ֑ל

Since this list has been providing the name of each clan leader, it would be unusual for it to omit the leader’s name here and state only the name of his father. Most scholars believe that the name of the clan leader was accidentally left out at one point in the copying process. Other ancient versions of the Old Testament read, “from the sons of Zattu, Shecaniah the son of Jahaziel.” If it would be helpful to your readers, you could follow those versions and include the following footnote: “The name Zattu appears in the ancient Greek and other ancient versions.” Alternate translation: “From the descendants of Zattu, Shecaniah the son of Jahaziel” If you want to translate only what is in the Hebrew, you could follow the ULT or translate, “From the descendants of Shecaniah, the son of Jahaziel” (See: Textual Variants)

שְׁכַנְיָ֖ה…יַחֲזִיאֵ֑ל

These are the names of two men. (See: How to Translate Names)

וְ⁠עִמּ֕⁠וֹ שְׁלֹ֥שׁ מֵא֖וֹת הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 300 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:6

וּ⁠מִ⁠בְּנֵ֣י עָדִ֔ין עֶ֖בֶד בֶּן־יוֹנָתָ֑ן

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Adin, Ebed the son of Jonathan” (See: Metaphor)

עָדִ֔ין עֶ֖בֶד…יוֹנָתָ֑ן

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֖⁠וֹ חֲמִשִּׁ֥ים הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 50 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:7

וּ⁠מִ⁠בְּנֵ֣י עֵילָ֔ם יְשַֽׁעְיָ֖ה בֶּן־עֲתַלְיָ֑ה

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Elam, Jeshaiah the son of Athaliah” (See: Metaphor)

עֵילָ֔ם יְשַֽׁעְיָ֖ה…עֲתַלְיָ֑ה

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֖⁠וֹ שִׁבְעִ֥ים הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 70 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:8

וּ⁠מִ⁠בְּנֵ֣י שְׁפַטְיָ֔ה זְבַדְיָ֖ה בֶּן־מִֽיכָאֵ֑ל

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Shephatiah, Zebadiah the son of Michael” (See: Metaphor)

שְׁפַטְיָ֔ה זְבַדְיָ֖ה…מִֽיכָאֵ֑ל

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֖⁠וֹ שְׁמֹנִ֥ים הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 80 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:9

מִ⁠בְּנֵ֣י יוֹאָ֔ב עֹבַדְיָ֖ה בֶּן־יְחִיאֵ֑ל

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Joab, Obadiah the son of Jehiel” (See: Metaphor)

יוֹאָ֔ב עֹבַדְיָ֖ה…יְחִיאֵ֑ל

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֕⁠וֹ מָאתַ֛יִם וּ⁠שְׁמֹנָ֥ה עָשָׂ֖ר הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 218 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:10

וּ⁠מִ⁠בְּנֵ֥י שְׁלוֹמִ֖ית בֶּן־יוֹסִפְיָ֑ה

Here, sons figuratively means “descendants”, but son most likely means a biological son. Alternate translation: “From the descendants of Shelomith, the son of Josiphiah” (See: Metaphor)

וּ⁠מִ⁠בְּנֵ֥י שְׁלוֹמִ֖ית בֶּן־יוֹסִפְיָ֑ה

As in 8:5, it appears that the name of the clan was accidentally left out at one point in the copying process for this verse. Since this list has been providing the name of each clan leader, it would be unusual for it to omit the leader’s name here and state only the name of his father. Other ancient versions of the Old Testament in Greek say here, “from the descendants of Bani, Shelomith the son of Josiphiah.” If it would be helpful to your readers, you could follow those versions and include the following footnote: “The name Bani appears in ancient Greek versions.” Alternate translation: “From the descendants of Bani, Shelomith the son of Josiphiah” If you want to translate only what is in the Hebrew, you could follow the ULT or translate, “And from the descendants of Shelomith, the son of Josiphiah” (See: Textual Variants)

שְׁלוֹמִ֖ית…יוֹסִפְיָ֑ה

These are the names of two men. (See: How to Translate Names)

וְ⁠עִמּ֕⁠וֹ מֵאָ֥ה וְ⁠שִׁשִּׁ֖ים הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 160 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:11

וּ⁠מִ⁠בְּנֵ֣י בֵבַ֔י זְכַרְיָ֖ה בֶּן־בֵּבָ֑י

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Bebai, Zechariah the son of Bebai” (See: Metaphor)

בֵבַ֔י זְכַרְיָ֖ה…בֵּבָ֑י

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֕⁠וֹ עֶשְׂרִ֥ים וּ⁠שְׁמֹנָ֖ה הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 28 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:12

וּ⁠מִ⁠בְּנֵ֣י עַזְגָּ֔ד יוֹחָנָ֖ן בֶּן־הַ⁠קָּטָ֑ן

Here, sons figuratively means “descendants,” but son most likely means a biological son. Alternate translation: “From the descendants of Azgad, Johanan the son of Hakkatan” (See: Metaphor)

עַזְגָּ֔ד יוֹחָנָ֖ן…הַ⁠קָּטָ֑ן

These are the names of three men. (See: How to Translate Names)

וְ⁠עִמּ֕⁠וֹ מֵאָ֥ה וַ⁠עֲשָׂרָ֖ה הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 110 men from his clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:13

וּ⁠מִ⁠בְּנֵ֣י אֲדֹנִיקָם֮ אַחֲרֹנִים֒ וְ⁠אֵ֣לֶּה שְׁמוֹתָ֔⁠ם אֱלִיפֶ֖לֶט יְעִיאֵ֣ל וּֽ⁠שְׁמַעְיָ֑ה

The implication is that some descendants of Adonikam had still remained in Babylon even after a large number of his descendants returned to Judah with Zerubbabel some time before this, as 2:13 describes. The term last here indicates that these who had remained in Babylon now came with Ezra. Alternate translation: “And from the descendants of Adonikam who had remained in Babylon, the family leaders Eliphelet, Jeuel, and Shemaiah” (See: Assumed Knowledge and Implicit Information)

אֲדֹנִיקָם֮…אֱלִיפֶ֖לֶט יְעִיאֵ֣ל וּֽ⁠שְׁמַעְיָ֑ה

These are the names of four men. (See: How to Translate Names)

וְ⁠עִמָּ⁠הֶ֖ם שִׁשִּׁ֥ים הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Alternate translation: “along with 60 men from their clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:14

וּ⁠מִ⁠בְּנֵ֥י בִגְוַ֖י עוּתַ֣י וְזַכּ֑וּר

Sons here figuratively means “descendants.” Alternate translation: “From the descendants of Bigvai, Uthai and Zaccur” (See: Metaphor)

וְ⁠עִמּ֖⁠וֹ שִׁבְעִ֥ים הַ⁠זְּכָרִֽים

See the note to 8:3 about this expression. Here, him actually refers to both Uthai and Zaccur, so you can use a plural pronoun in your translation If your readers would misunderstand this. Alternate translation: “along with 70 men from their clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:15

וָֽ⁠אֶקְבְּצֵ֗⁠ם אֶל־הַ⁠נָּהָר֙ הַ⁠בָּ֣א אֶֽל־אַהֲוָ֔א וַ⁠נַּחֲנֶ֥ה שָׁ֖ם יָמִ֣ים שְׁלֹשָׁ֑ה

Them means everyone listed in 8:2–14, everyone who would be traveling with Ezra. The implication is that they all packed for the trip and set out from their homes, but then assembled at a location outside of the city of Babylon where Ezra could make sure the group was ready for the trip. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “I had everyone who was going to be traveling with me assemble on the banks of the river that flows from Babylon to Ahava. We camped there for three days so that I could make sure that we had enough temple personnel with us and that we could transport the gold and silver safely” (See: Assumed Knowledge and Implicit Information)

הַ⁠נָּהָר֙ הַ⁠בָּ֣א אֶֽל־אַהֲוָ֔א

The exact location of this river on whose banks the group assembled can no longer be identified. In 8:21 and 8:31, Ezra calls it the Ahava River, and you could use that same name here if that would be helpful to your readers. Alternate translation: “the Ahava River” (See: How to Translate Names)

וַ⁠נַּחֲנֶ֥ה

As Ezra tells his story, he uses we in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

וָ⁠אָבִ֤ינָ⁠ה

The word And at the beginning of this phrase indicates that this event took place at the same time as the event the story has just related. If your readers would misunderstand this, you could show this relationship in this case by using a phrase such as “while we were there.” (See: Connect — Simultaneous Time Relationship)

וָ⁠אָבִ֤ינָ⁠ה בָ⁠עָם֙ וּ⁠בַ⁠כֹּ֣הֲנִ֔ים וּ⁠מִ⁠בְּנֵ֥י לֵוִ֖י לֹא־מָצָ֥אתִי שָֽׁם

Here, we learn that one purpose of this preliminary encampment was for Ezra to see whether he had all the temple personnel that he needed. The implication behind this statement is that Ezra looked over the whole group to make sure of this. If it would be helpful to your readers, you could say that explicitly. (We learn in 8:25 that a further purpose of the encampment was to make arrangements for the safe transportation of the money and objects that had been donated for the temple.) Alternate translation: “I looked over the whole group and discovered that it consisted of lay people and priests, but there were no Levites in our group” (See: Assumed Knowledge and Implicit Information)

וּ⁠מִ⁠בְּנֵ֥י לֵוִ֖י

Here, sons figuratively means “descendants.” The Levites were descendants of Levi. Alternate translation: “Levites” (See: Metaphor)

Ezra 8:16

וָ⁠אֶשְׁלְחָ֡⁠ה

Here the word then indicates that the sentence it introduces explains what Ezra did as a result of what the previous sentence described. Alternate translation: “As a result” (See: Connect — Reason-and-Result Relationship)

וָ⁠אֶשְׁלְחָ֡⁠ה לֶ⁠אֱלִיעֶ֡זֶר לַ⁠אֲרִיאֵ֡ל לִֽ֠⁠שְׁמַעְיָה וּ⁠לְ⁠אֶלְנָתָ֨ן וּ⁠לְ⁠יָרִ֜יב וּ⁠לְ⁠אֶלְנָתָ֧ן וּ⁠לְ⁠נָתָ֛ן וְ⁠לִ⁠זְכַרְיָ֥ה וְ⁠לִ⁠מְשֻׁלָּ֖ם

Here, Ezra lists the names of nine men. (See: How to Translate Names)

רָאשִׁ֑ים

Unlike in 7:28, here this expression does not mean heads of father’s houses, that is, clan leaders. Rather, heads here has a more general meaning and is simply a figurative way of saying “leaders.” None of these nine men, with the possible exception of Zechariah, are among the clan leaders listed in 8:2–14. (And considering that three of the men whom Ezra summoned were named Elnathan, which shows that several individuals could share the same name, it is quite possible that this is a different Zechariah from either the one named in 8:3 or the one named in 8:11.) Alternate translation: “who were all leaders” (See: Metaphor)

וּ⁠לְ⁠יוֹיָרִ֥יב וּ⁠לְ⁠אֶלְנָתָ֖ן

Here Ezra lists the names of two more men. (See: How to Translate Names)

מְבִינִֽים

This phrase suggests that while Joiarib and Elnathan were not community leaders like the other nine men, Ezra sent them anyway to help recruit more temple personnel because they were wise and reasonable and could be persuasive. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “because, even though they were not leaders, they were discerning” (See: Assumed Knowledge and Implicit Information)

Ezra 8:17

אוֹתָ⁠ם֙ עַל־אִדּ֣וֹ הָ⁠רֹ֔אשׁ בְּ⁠כָסִפְיָ֖א הַ⁠מָּק֑וֹם

The implication, since Ezra is trying to recruit Levites, is that Iddo was the leader of the Levites in that place. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “them to speak to a man named Iddo, who was the leader of the Levites at a place called Kasiphia” (See: Assumed Knowledge and Implicit Information)

אִדּ֣וֹ

Iddo is the name of a man. (See: How to Translate Names)

בְּ⁠כָסִפְיָ֖א

Kasiphia is the name of a place. Its exact location can no longer be identified. (See: How to Translate Names)

וָ⁠אָשִׂימָ⁠ה֩ בְּ⁠פִי⁠הֶ֨ם דְּבָרִ֜ים לְ֠⁠דַבֵּר אֶל־אִדּ֨וֹ

Putting words in someone’s mouth figuratively means telling them what to say. Alternate translation: “And I told them what to say to Iddo” (See: Metaphor)

אִדּ֨וֹ אָחִ֤י⁠ו הַנְּתִינִים֙ בְּ⁠כָסִפְיָ֣א הַ⁠מָּק֔וֹם

Here, brothers is a figurative way of referring to people who belonged to groups that could serve in the temple, as Iddo did. (It is possible that some of his biological brothers are also included in this term.) In context, Iddo is a Levite leader, while the brothers are said to include temple servants, so the term indicates both groups. Alternate translation: “Iddo and his fellow Levites and the temple servants who were also living in Kasiphia” (See: Metaphor)

לְ⁠הָֽבִיא־לָ֥⁠נוּ מְשָׁרְתִ֖ים לְ⁠בֵ֥ית אֱלֹהֵֽי⁠נוּ

This is the purpose for which Ezra sent the messengers to Iddo. You could indicate that in your translation, or, If your readers would misunderstand this and helpful to your readers, you could present this as a direct quotation. Alternate translation: “so that he would send us more people who could serve in the temple of our God” or, as a direct quotation, “to say, “Please send us some people who can serve in the temple of our God” (See: Direct and Indirect Quotations)

לָ֥⁠נוּ

As Ezra tells his story, he uses us in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

Ezra 8:18

וַ⁠יָּבִ֨יאּוּ

This word indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result … they brought” (See: Connect — Reason-and-Result Relationship)

כְּ⁠יַד־אֱלֹהֵ֨י⁠נוּ הַ⁠טּוֹבָ֤ה עָלֵ֨י⁠נוּ֙

As in the expression according to the good hand of his God upon him in 7:6, hand figuratively represents action, and the expression indicates that God showed Ezra favor and helped him on this occasion. Alternate translation: “because our God was helping us” (See: Metaphor)

לָ֜⁠נוּ…עָלֵ֨י⁠נוּ֙

As Ezra tells his story, he uses us in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

אִ֣ישׁ שֶׂ֔כֶל

Here, insight, that is, the ability to “see into” things, figuratively means to have good judgment. Alternate translation: “a very prudent man” (See: Metaphor)

מִ⁠בְּנֵ֣י מַחְלִ֔י בֶּן־לֵוִ֖י בֶּן־יִשְׂרָאֵ֑ל וְ⁠שֵׁרֵֽבְיָ֛ה

Sons figuratively means “descendants” in reference to Mahli, since he was a distant ancestor of the group that Sherebiah belonged to. The word son figuratively means “descendant” when applied to Levi, since Mahli was actually his grandson. But Levi actually was the biological son of Israel. Alternate translation: “named Sherebiah, one of the descendants of Mahli, the grandson of Levi, the son of Israel” (See: Metaphor)

מַחְלִ֔י…לֵוִ֖י…יִשְׂרָאֵ֑ל וְ⁠שֵׁרֵֽבְיָ֛ה

These are the names of four men. (See: How to Translate Names)

וּ⁠בָנָ֥י⁠ו וְ⁠אֶחָ֖י⁠ו שְׁמֹנָ֥ה עָשָֽׂר

Since this was a small group of related people, it is quite possible that it consisted largely, if not entirely, of Sherebiah’s actual sons and brothers. So you could, in your translation, decide to treat the terms as literal. On the other hand, they could also be figurative, with sons meaning “descendants” and brothers meaning “relatives.” Alternate translation: “along with 18 of his sons and brothers” or “along with 18 of his descendants and relatives” (See: Metaphor)

Ezra 8:19

וְ⁠אֶת־חֲשַׁבְיָ֔ה וְ⁠אִתּ֥⁠וֹ יְשַֽׁעְיָ֖ה מִ⁠בְּנֵ֣י מְרָרִ֑י

Here, sons figuratively means “descendants.” Alternate translation: “and they also sent us Hashabiah and Jeshaiah, from the descendants of Merari” (See: Metaphor)

חֲשַׁבְיָ֔ה…יְשַֽׁעְיָ֖ה…מְרָרִ֑י

These are the names of three men. (See: How to Translate Names)

אֶחָ֥י⁠ו וּ⁠בְנֵי⁠הֶ֖ם

This most likely means the brothers of Jeshaiah and the sons of Jeshaiah and of his brothers. Since, as in 8:18, this is a small group of related people, you could decide to treat the terms brothers and sons here as either literal or figurative. Alternate translation: “along with his brothers and their sons” or “along with his relatives and their descendants” (See: Metaphor)

Ezra 8:20

וּ⁠מִן־הַ⁠נְּתִינִ֗ים שֶׁ⁠נָּתַ֨ן דָּוִ֤יד וְ⁠הַ⁠שָּׂרִים֙ לַ⁠עֲבֹדַ֣ת הַ⁠לְוִיִּ֔ם נְתִינִ֖ים מָאתַ֣יִם וְ⁠עֶשְׂרִ֑ים

Here Ezra provides some background information to help identify who these temple servants were. Alternate translation: “and they also brought 220 men who were from the families that David and his officials had assigned to help the Levites long ago” (See: Background Information)

כֻּלָּ֖⁠ם נִקְּב֥וּ בְ⁠שֵׁמֽוֹת

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “I recorded the name of each one of them.” (See: Active or Passive)

Ezra 8:21

וָ⁠אֶקְרָ֨א

The word then indicates that the event the story will now relate came after the event it has just described. In your translation, you can use the expression in your language that would best indicate this relationship. (See: Connect — Sequential Time Relationship)

צוֹם֙…לְ⁠הִתְעַנּ֖וֹת

The travelers would be afflicting themselves, that is, making themselves suffer, by denying themselves food. This was a gesture of humility and an expression that seeking God’s help was more important to them even than eating. Alternate translation: “a time of going without eating … to humble ourselves” (See: Symbolic Action)

הַ⁠נָּהָ֣ר אַהֲוָ֔א

See how you translated this name in 8:15. Alternate translation: “the Ahava River” (See: How to Translate Names)

לְ⁠הִתְעַנּ֖וֹת

Here Ezra is using ourselves in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

לִ⁠פְנֵ֣י אֱלֹהֵ֑י⁠נוּ

Here, face figuratively represents the presence of a person. Alternate translation: “in the presence of our God” (See: Metonymy)

אֱלֹהֵ֑י⁠נוּ

In this case, Ezra is using our in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “The God to whom we all belong” (See: Exclusive and Inclusive ‘We’)

לָ֥⁠נוּ וּ⁠לְ⁠טַפֵּ֖⁠נוּ וּ⁠לְ⁠כָל־רְכוּשֵֽׁ⁠נוּ׃

As Ezra tells his story, he uses us and our in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

לְ⁠בַקֵּ֤שׁ מִמֶּ֨⁠נּוּ֙ דֶּ֣רֶךְ יְשָׁרָ֔ה לָ֥⁠נוּ וּ⁠לְ⁠טַפֵּ֖⁠נוּ וּ⁠לְ⁠כָל־רְכוּשֵֽׁ⁠נוּ

The word seek represents asking God to do something for them. A straight way figuratively represents safety during travel. Alternate translation: “and to ask God to protect us while we traveled and also protect our children and all of our belongings” (See: Metaphor)

Ezra 8:22

כִּ֣י

Here the word For indicates that the sentence it introduces explains the reasons for what the previous sentence described. Alternate translation: “I did this because” (See: Connect — Reason-and-Result Relationship)

בֹ֗שְׁתִּי לִ⁠שְׁא֤וֹל מִן־הַ⁠מֶּ֨לֶךְ֙ חַ֣יִל וּ⁠פָרָשִׁ֔ים לְ⁠עָזְרֵ֥⁠נוּ מֵ⁠אוֹיֵ֖ב בַּ⁠דָּ֑רֶךְ

An enemy means “any enemy,” and on the way means “during our journey.” Alternate translation: “I would have been embarrassed to ask the king for soldiers and horsemen to protect us from anyone who might try to harm or rob us during our journey”

לְ⁠עָזְרֵ֥⁠נוּ…אָמַ֨רְנוּ

As Ezra tells his story, he uses us and we in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

כִּֽי

Here the word For indicates that the sentence it introduces explains the reasons for what the previous sentence described. Alternate translation: “Because” (See: Connect — Reason-and-Result Relationship)

אָמַ֨רְנוּ לַ⁠מֶּ֜לֶךְ לֵ⁠אמֹ֗ר יַד־אֱלֹהֵ֤י⁠נוּ עַל־כָּל־מְבַקְשָׁי⁠ו֙ לְ⁠טוֹבָ֔ה וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל כָּל־עֹזְבָֽי⁠ו

This sentence gives the reason for the results that the previous sentence in the verse describes. If your readers would misunderstand this, you could put this sentence first in the verse, before the other sentence. Then you could show the connection between the sentences by using a phrase such as “and so” after this sentence. Alternate translation: “We had told the king, ‘Our God protects everyone who obeys him, but he punishes everyone who refuses to serve him.’ And so” (See: Connect — Reason-and-Result Relationship)

יַד־אֱלֹהֵ֤י⁠נוּ עַל־כָּל־מְבַקְשָׁי⁠ו֙ לְ⁠טוֹבָ֔ה וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל כָּל־עֹזְבָֽי⁠ו

This is a direct quotation. Ezra is quoting what he and his fellow travelers had told King Artaxerxes. It may be helpful to your readers to indicate this by setting off these words within quotation marks or by following whatever other punctuation or convention your language uses to indicate a quotation. (See: Quote Markings)

יַד־אֱלֹהֵ֤י⁠נוּ עַל־כָּל־מְבַקְשָׁי⁠ו֙ לְ⁠טוֹבָ֔ה וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל כָּל־עֹזְבָֽי⁠ו

This is a direct quotation. If it would be more natural in your language, you could make this an indirect quotation, as in the UST. (See: Direct and Indirect Quotations)

יַד־אֱלֹהֵ֤י⁠נוּ…לְ⁠טוֹבָ֔ה

This expression has the same meaning as the good hand of God in 7:6. Here, the word hand figuratively represents action, and the phrase the hand of our God is for good means the care, protection, and favor of God. Alternate translation: “The favor of our God is” (See: Metaphor)

אֱלֹהֵ֤י⁠נוּ

In this case, Ezra is using our in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong” (See: Exclusive and Inclusive ‘We’)

כָּל־מְבַקְשָׁי⁠ו֙

To seek him is a metaphor for worshiping, serving, and obeying him. Alternate translation: “everyone who loves and obeys him” (See: Metaphor)

וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל

God’s power and anger being on people is a metonym for him punishing them. Alternate translation: “but he punishes” (See: Metonymy)

וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ

Here, the nose figuratively represents anger. Alternate translation: “his power and his wrath” (See: Metaphor)

וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ

This phrase expresses a single idea by using two words connected with and. The word nose, a figure for anger, tells how God punishes. If your readers would misunderstand this, you could express the meaning with a single phrase. Alternate translation: “he wrathfully punishes” (See: Hendiadys)

כָּל־עֹזְבָֽי⁠ו

Forsaking or abandoning God is a metaphor for refusing to serve him. Alternate translation: “all who refuse to serve him” (See: Metaphor)

Ezra 8:23

וַ⁠נָּצ֛וּמָ⁠ה

The word So indicates that the sentence it introduces explains the results of what the previous sentence described. Because Ezra was embarrassed to ask the king for protection, he and his fellow travelers earnestly prayed and fasted for God’s protection. Alternate translation: “For this reason, we fasted” (See: Connect — Reason-and-Result Relationship)

וַ⁠נָּצ֛וּמָ⁠ה וַ⁠נְּבַקְשָׁ֥⁠ה מֵ⁠אֱלֹהֵ֖י⁠נוּ עַל־זֹ֑את וַ⁠יֵּעָתֵ֖ר לָֽ⁠נוּ

If your readers would misunderstand this, you could use an active form for the last phrase. Alternate translation: “For this reason, we fasted and prayed to God about this, and he answered our prayer” (See: Active or Passive)

וַ⁠נָּצ֛וּמָ⁠ה…לָֽ⁠נוּ

As Ezra tells his story, he uses we and us in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

מֵ⁠אֱלֹהֵ֖י⁠נוּ

In this case, Ezra is using our in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “from the God to whom we all belong” (See: Exclusive and Inclusive ‘We’)

וַ⁠יֵּעָתֵ֖ר לָֽ⁠נוּ

As is clear from the way this expression is used elsewhere in the Bible, it means that God answered a prayer. For example, Genesis 25:21 says, “Isaac entreated Yahweh for his wife because she could not have children, and Yahweh was entreated by him, and Rebekah his wife conceived.” However, since Ezra does not describe until 8:32 how the group arrived safely in Jerusalem, the prayer had not yet been answered at this point in the story. So an alternative meaning in context would be that the group received assurance that God would answer their prayer. Alternate translation: “and he answered our prayer” or “and we felt assured that he would answer our prayer” (See: Idiom)

Ezra 8:24

וָ⁠אַבְדִּ֛ילָ⁠ה

The word Then indicates that the event the story will now relate came after the event it has just described. In your translation, you can use the expression in your language that would best indicate this relationship. (See: Connect — Sequential Time Relationship)

וָ⁠אַבְדִּ֛ילָ⁠ה מִ⁠שָּׂרֵ֥י הַ⁠כֹּהֲנִ֖ים שְׁנֵ֣ים עָשָׂ֑ר לְ⁠שֵׁרֵֽבְיָ֣ה חֲשַׁבְיָ֔ה וְ⁠עִמָּ⁠הֶ֥ם מֵ⁠אֲחֵי⁠הֶ֖ם עֲשָׂרָֽה

The Hebrew text is difficult here. One way to read it is: “Then I separated 12 from the leaders of the priests: Sherebiah, Hashabiah, and with them ten from their brothers.” But since 8:18 and 19 specifically identify Sherebiah and Hashabiah as Levites, they could not have been leaders of the priests. An ancient Greek version of the book of Ezra says “and” before Sherebiah, so that this is a list of 24 men in total. Another way to read the Hebrew is as in the ULT, which also results in a list of 24 men. Both of these translations agree with 8:30, which says that “the priests and the Levites” received the silver and gold and objects that Ezra weighed out to them. It will likely be clearest for your readers if you translate the verse in one of the latter two ways. Alternate translation: “Then I selected 12 leaders of the priests, along with Sherebiah, Hashabiah, and ten of their fellow Levites.” (See: Textual Variants)

וָ⁠אַבְדִּ֛ילָ⁠ה

This expression means to set someone or something apart for a special purpose or assignment. Alternate translation: “Then I selected” (See: Idiom)

לְ⁠שֵׁרֵֽבְיָ֣ה חֲשַׁבְיָ֔ה

These are the names of two men. See how you translated them in 8:18 and 8:19. (See: How to Translate Names)

מֵ⁠אֲחֵי⁠הֶ֖ם

Here, brothers is a figurative way of saying “fellow Levites,” although it is possible that some of the biological brothers of Sherebiah and Hashabiah were included in this group. Alternate translation: “of their fellow Levites” (See: Metaphor)

Ezra 8:25

ו⁠אשקול⁠ה לָ⁠הֶ֔ם אֶת־הַ⁠כֶּ֥סֶף וְ⁠אֶת־הַ⁠זָּהָ֖ב וְ⁠אֶת־הַ⁠כֵּלִ֑ים

Ezra says he weighed out the money to the priests and Levites because ancient units of money such as the kikkar and the daric were actually units of the weight of precious metals. The value of the gold and silver objects would similarly have depended on their weight. Alternate translation: “I divided up the silver and gold and objects into 24 portions of equal value and gave one to each of the priests and Levites whom I had selected to transport them.” (See: Biblical Money)

ו⁠אשקול⁠ה לָ⁠הֶ֔ם אֶת־הַ⁠כֶּ֥סֶף וְ⁠אֶת־הַ⁠זָּהָ֖ב וְ⁠אֶת־הַ⁠כֵּלִ֑ים

The implication is that Ezra divided up the money and the objects into 24 portions of roughly equal value and assigned one portion to each priest and Levite to transport. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “I divided up the silver and gold and objects into 24 portions of equal value and gave one to each of the priests and Levites I had selected to transport them” (See: Assumed Knowledge and Implicit Information)

תְּרוּמַ֣ת בֵּית־אֱלֹהֵ֗י⁠נוּ

Alternate translation: “the gifts for the temple of our God” (See: Metaphor)

אֱלֹהֵ֗י⁠נוּ

In this case, Ezra is using our in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “from the God to whom we all belong” (See: Exclusive and Inclusive ‘We’)

וְ⁠כָל־יִשְׂרָאֵ֖ל הַ⁠נִּמְצָאִֽים

The implication is that this refers to all of the Israelites who were living specifically in the province of Babylon, since Artaxerxes had authorized Ezra to invite contributions from people living throughout that province. Alternate translation: “and all the Israelites whom we could find in the province of Babylon” or “and all the Israelites who were living in the province of Babylon” (See: Assumed Knowledge and Implicit Information)

וְ⁠כָל־יִשְׂרָאֵ֖ל הַ⁠נִּמְצָאִֽים

In this context, were found is an idiom that means “could be found” or “were there.” Alternate translation: “and all the Israelites whom we could find in the province of Babylon” or “and all the Israelites who were living in the province of Babylon” (See: Idiom)

וְ⁠כָל־יִשְׂרָאֵ֖ל

Here the story refers to all of the Israelites figuratively as if they were a single person, their ancestor, Israel. Alternate translation: “and all the Israelites” (See: Personification)

Ezra 8:26

וָ⁠אֶשְׁקֲלָ֨⁠ה עַל־יָדָ֜⁠ם

While Ezra likely did literally place the money and the objects in the hands of the priests and Levites, hand here figuratively represents control and action. Alternate translation: “I entrusted to them for safe delivery” (See: Metaphor)

וָ⁠אֶשְׁקֲלָ֨⁠ה עַל־יָדָ֜⁠ם

The implication is that the list that follows is the total amount of money and objects that Ezra entrusted to the priests and Levites. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Here are the totals of the silver, gold, and objects that I entrusted to these priests and Levites for safe delivery:” (See: Assumed Knowledge and Implicit Information)

כֶּ֗סֶף כִּכָּרִים֙ שֵֽׁשׁ־מֵא֣וֹת וַ⁠חֲמִשִּׁ֔ים וּ⁠כְלֵי־כֶ֥סֶף מֵאָ֖ה לְ⁠כִכָּרִ֑ים זָהָ֖ב מֵאָ֥ה כִכָּֽר

Since prices of precious metals vary over time, if you tried to express the value here in modern money, that could cause your Bible translation to become outdated and inaccurate. Instead you could express the amount using the ancient measurement, the kikkar, and explain in a note that a kikkar was equivalent to about 30 kilograms of weight. Alternatively, you could specify the weight of the silver in the text, as UST does. Alternate translation: “650 kikkars of silver, silver objects weighing 100 kikkars, and 100 kikkars of gold” (See: Biblical Money)

Ezra 8:27

וּ⁠כְפֹרֵ֤י זָהָב֙ עֶשְׂרִ֔ים לַ⁠אֲדַרְכֹנִ֖ים אָ֑לֶף

1,000 darics was the total value of the 20 bowls, not the value of each one. Here again you could express the amount using the ancient measurement, the daric, and explain in a note that it was equivalent to about 8 or 8.5 grams, or about a quarter of an ounce. Alternatively, you could specify the weight of the gold in the text, as UST does. Alternate translation: “20 golden bowls worth a total of 1,000 darics” (See: Biblical Money)

Ezra 8:28

וָ⁠אֹמְרָ֣⁠ה

This phrase indicates that the event the story will now relate came after the event it has just described. Ezra first weighed out the silver and gold and objects to the Levites, then he spoke the following words to them. In your translation, you can use the expression in your language that would best indicate this time sequence. (See: Connect — Sequential Time Relationship)

וָ⁠אֹמְרָ֣⁠ה אֲלֵ⁠הֶ֗ם

Them refers to the selected priests and Levites. In the rest of this verse and in 8:29, Ezra is quoting what he told them on this occasion. It may be helpful to your readers to indicate this by setting off the words that follow with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: Quote Markings)

אַתֶּ֥ם קֹ֨דֶשׁ֙ לַ⁠יהוָ֔ה וְ⁠הַ⁠כֵּלִ֖ים קֹ֑דֶשׁ

Here, holy means “set apart for a special purpose.” Alternate translation: “I have selected you for a special mission. People also donated these objects for a special purpose. They are only to be used in the temple.” (See: Idiom)

אֱלֹהֵ֥י אֲבֹתֵי⁠כֶֽם

Here, fathers figuratively means “ancestors.” Alternate translation: “the God of your ancestors” or “the God whom your ancestors worshiped” (See: Metaphor)

Ezra 8:29

שִׁקְד֣וּ וְ⁠שִׁמְר֗וּ

Here Ezra leaves out some of the words that a sentence would ordinarily need in order to be complete. He is describing what the priests and Levites must do with the objects, the silver, and the gold that were devoted to Yahweh. You could indicate that explicitly if it would be helpful to your readers. Alternate translation: “Take good care of those things” (See: Ellipsis)

שִׁקְד֣וּ וְ⁠שִׁמְר֗וּ

These two words work together to give one idea. Ezra uses them together to emphasize how carefully the priests and Levites need to guard the silver and gold and objects. Alternate translation: “Guard diligently” (See: Hendiadys)

עַֽד־תִּשְׁקְל֡וּ

The implication is that when the priests and Levites arrived in Jerusalem, they would weigh out the silver, gold, and bronze to show the authorities there that they had not lost or taken any of it. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “until you can weigh them out to prove that all of it is there” (See: Assumed Knowledge and Implicit Information)

לִ⁠פְנֵי֩

Here, face figuratively represents the presence of a person. Alternate translation: “in the presence of” (See: Metonymy)

וְ⁠שָׂרֵֽי־הָ⁠אָב֥וֹת לְ⁠יִשְׂרָאֵ֖ל

The phrase the leaders of the fathers seems to be another version of the expression “the heads of the fathers,” which is an abbreviated way of saying “the heads of father’s houses.” Review the note to 1:5 if that would be helpful. Alternate translation: “and the clan leaders of Israel” (See: Ellipsis)

הַ⁠לִּשְׁכ֖וֹת בֵּ֥ית יְהוָֽה

The book assumes that readers will know that these chambers or rooms are specifically the storerooms in the temple, where money and objects for the temple worship were safely kept. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “in the storerooms of the temple of Yahweh” (See: Assumed Knowledge and Implicit Information)

בֵּ֥ית יְהוָֽה

This is the end of Ezra’s quotation of what he told the selected priests and Levites. If you decided in 8:28 to mark his words to them as a direct quotation, you should indicate the end of it here with a closing primary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 8:30

וְ⁠קִבְּלוּ֙ הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֔ם

The word So indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “In keeping with what Ezra told them, the priests and the Levites took” (See: Connect — Reason-and-Result Relationship)

מִשְׁקַ֛ל הַ⁠כֶּ֥סֶף וְ⁠הַ⁠זָּהָ֖ב וְ⁠הַ⁠כֵּלִ֑ים

Here Ezra is describing the money and the objects figuratively by reference to something associated with them, their weight, which was what determined their value. Alternate translation: “the silver and the gold and the objects” (See: Metonymy)

וְ⁠קִבְּלוּ֙ הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֔ם מִשְׁקַ֛ל הַ⁠כֶּ֥סֶף וְ⁠הַ⁠זָּהָ֖ב וְ⁠הַ⁠כֵּלִ֑ים

The phrase received the weight means that these men, after observing the silver and gold and objects that Ezra weighed out to them (8:26–27), accepted responsibility for the full amount of it according to the charge that Ezra had just given them. Alternate translation: “So the priests and the Levites accepted full responsibility for all of the silver and the gold and the objects” (See: Idiom)

אֱלֹהֵֽי⁠נוּ

In this case, Ezra is using our in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong” (See: Exclusive and Inclusive ‘We’)

Ezra 8:31

וַֽ⁠נִּסְעָ֞⁠ה

As Ezra tells his story, he uses we and us in the exclusive sense, that is, it excludes the reader. Alternate translation: “Then we started traveling” (See: Exclusive and Inclusive ‘We’)

מִ⁠נְּהַ֣ר אַֽהֲוָ֗א

See how you translated this name in 8:15. Alternate translation: “from the Ahava River” (See: How to Translate Names)

בִּ⁠שְׁנֵ֤ים עָשָׂר֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן

The first month means the first month in the Jewish calendar. You could convert the Hebrew month into an equivalent on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the equivalency will be different every year and the translation will not be entirely accurate. So you may just want to use the number of the Hebrew month. Alternate translation: “on the twelfth day of the first month of that year” (See: Hebrew Months)

בִּ⁠שְׁנֵ֤ים עָשָׂר֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן

The Hebrew uses a cardinal number here, 12, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “twelfth,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “on the twelfth day of the first month” (See: Ordinal Numbers)

וְ⁠יַד־אֱלֹהֵ֨י⁠נוּ֙ הָיְתָ֣ה עָלֵ֔י⁠נוּ

As in the expression hand of our God upon us in 8:18, hand here figuratively represents power and control. The expression indicates that God protected Ezra and the rest of the travelers on their journey. Alternate translation: “God protected us” (See: Metaphor)

אֱלֹהֵ֨י⁠נוּ֙

In this case, Ezra is using our in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong” (See: Exclusive and Inclusive ‘We’)

וַ⁠יַּ֨צִּילֵ֔⁠נוּ מִ⁠כַּ֥ף אוֹיֵ֛ב וְ⁠אוֹרֵ֖ב עַל־הַ⁠דָּֽרֶךְ

These two phrases mean similar things. Ezra essentially says the same thing twice to emphasize how carefully God protected this group that was transporting so much treasure. If saying nearly the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “and God protected us from any robbers along the way” However, you could also choose to bring out the slight difference in meaning. The first phrase is more general, and the second phrase describes more specifically how someone might have robbed the group. Alternate translation: “and God protected us and prevented any bandits who were hiding along the roadways from robbing us” (See: Parallelism)

מִ⁠כַּ֥ף אוֹיֵ֛ב

Palm here is another way of saying “hand,” which figuratively represents strength and power. Alternate translation: “from hostile attacks” (See: Metaphor)

וְ⁠אוֹרֵ֖ב עַל־הַ⁠דָּֽרֶךְ

The abstract noun ambush refers to the way bandits will lie in wait along a roadside to rob travelers. If your readers would misunderstand this, you could translate the idea behind this word with a noun phrase. Alternate translation: “and from bandits who lie in wait along the roadside” (See: Abstract Nouns)

Ezra 8:32

וַ⁠נָּב֖וֹא

The word so indicates that the sentence it introduces explains the results of what the previous sentence described. The group reached Jerusalem safely because God protected them. Alternate translation: “As a result, we came” (See: Connect — Reason-and-Result Relationship)

וַ⁠נָּב֖וֹא…וַ⁠נֵּ֥שֶׁב

As Ezra tells his story, he uses we in the exclusive sense, that is, it excludes the reader. (See: Exclusive and Inclusive ‘We’)

וַ⁠נָּב֖וֹא יְרוּשָׁלִָ֑ם וַ⁠נֵּ֥שֶׁב שָׁ֖ם יָמִ֥ים שְׁלֹשָֽׁה

Ezra does not say specifically why the group waited for three days before delivering the silver and gold and objects to the temple. But the implication is that this gave them a chance to rest after their journey and arrange for the delivery. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “We reached Jerusalem safely, and after we got there, we rested for three days” (See: Assumed Knowledge and Implicit Information)

Ezra 8:33

נִשְׁקַ֣ל הַ⁠כֶּסֶף֩ וְ⁠הַ⁠זָּהָ֨ב וְ⁠הַ⁠כֵּלִ֜ים

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “each of the priests and Levites weighed out the silver and gold and objects that they had transported” (See: Active or Passive)

אֱלֹהֵ֗י⁠נוּ

In this case, Ezra is using our in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong” (See: Exclusive and Inclusive ‘We’)

עַ֠ל יַד

As in 8:26, while the priests and Levites likely did place the money and the objects in the hands of the temple leaders, hand here figuratively represents control and responsibility. Alternate translation: “into the custody of” (See: Metaphor)

מְרֵמ֤וֹת בֶּן־אֽוּרִיָּה֙

Meremoth is the name of a man, and Uriah is the name of his father. (See: How to Translate Names)

אֶלְעָזָ֣ר בֶּן־פִּֽינְחָ֑ס

Eleazar is the name of a man, and Phinehas is the name of his father. (See: How to Translate Names)

יוֹזָבָ֧ד בֶּן־יֵשׁ֛וּעַ

Jozabad is the name of a man, and Jeshua is the name of his father. (See: How to Translate Names)

וְ⁠נֽוֹעַדְיָ֥ה בֶן־בִּנּ֖וּי

Noadiah is the name of a man, and Binnui is the name of his father. (See: How to Translate Names)

Ezra 8:34

בְּ⁠מִסְפָּ֥ר בְּ⁠מִשְׁקָ֖ל לַ⁠כֹּ֑ל

This means that the objects and the bars or coins of silver and gold were both counted and weighed. The implication is that this was a double confirmation of the honesty of the priests and Levites who had transported these donations. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “everything was both counted and weighed as proof that the men who had carried it had not lost or stolen anything” (See: Assumed Knowledge and Implicit Information)

וַ⁠יִּכָּתֵ֥ב כָּֽל־הַ⁠מִּשְׁקָ֖ל

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “The priests and Levites in the temple wrote down the weight of all of the silver and gold and of the objects” (See: Active or Passive)

Ezra 8:35

הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה

These two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “The Jews who had returned from exile” (See: Parallelism)

הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה

As indicated in 2:1 and 8:35, the phrase the sons of the exile refers specifically to the group of Jewish people who returned to the land of Judah from Babylon after King Nebuchadnezzar had conquered Jerusalem and had taken many Jews as captives to Babylon. Alternate translation: “The Jews who had returned from exile” or “The Jews who had returned to their homeland” (See: Idiom)

הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה

Here the story shifts from Ezra's first-person account to a third-person account. If that is confusing in your language, you can continue the story in first person. Alternate translation: “We who had gone into exile in Babylonia but had now returned from captivity” (See: First, Second or Third Person)

הִקְרִ֥יבוּ עֹל֣וֹת ׀ לֵ⁠אלֹהֵ֣י יִשְׂרָאֵ֗ל פָּרִ֨ים שְׁנֵים־עָשָׂ֤ר עַל־כָּל־יִשְׂרָאֵל֙ אֵילִ֣ים ׀ תִּשְׁעִ֣ים וְ⁠שִׁשָּׁ֗ה כְּבָשִׂים֙ שִׁבְעִ֣ים וְ⁠שִׁבְעָ֔ה צְפִירֵ֥י חַטָּ֖את שְׁנֵ֣ים עָשָׂ֑ר הַ⁠כֹּ֖ל עוֹלָ֥ה לַ⁠יהוָֽה

The book assumes that readers will recognize that there are two types of offerings here. The bulls, rams, and lambs are offerings of the first type. They were offered in order to express a desire to be in good standing with God by creating an aroma, the smell of roasting meat, that was considered to be pleasing to God. These were completely burned up. The goats are the second type of offering. As in 6:17, the goats were a sin offering. These were offered as a request for forgiveness from God. As explained in Leviticus 4:22-26 and 6:24-30, only the fat of these goats was burned up. The meat of these goats was for the priests to eat. The phrase The whole was a burnt up offering is a summary that includes the two types of offerings, one that was completely burned up and the other that was partially burned up. Therefore the final sentence means, “All of this was properly subjected to fire on the altar as sacrifices to Yahweh.” The book assumes that readers know this. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “offered as burnt offerings to the God of Israel 12 bulls for all Israel, 96 rams, and 77 lambs, and as a sin offering 12 male goats. All of these sacrifices were offered to Yahweh through fire on the altar” (See: Assumed Knowledge and Implicit Information)

הִקְרִ֥יבוּ עֹל֣וֹת ׀ לֵ⁠אלֹהֵ֣י יִשְׂרָאֵ֗ל פָּרִ֨ים שְׁנֵים־עָשָׂ֤ר עַל־כָּל־יִשְׂרָאֵל֙ אֵילִ֣ים ׀ תִּשְׁעִ֣ים וְ⁠שִׁשָּׁ֗ה כְּבָשִׂים֙ שִׁבְעִ֣ים וְ⁠שִׁבְעָ֔ה צְפִירֵ֥י חַטָּ֖את שְׁנֵ֣ים עָשָׂ֑ר

The numbers of animals offered are symbolic, as the book explains in the case of the bulls. There were 12 bulls for all Israel because there were twelve tribes of Israel. There were 12 goats for the same reason. The same symbolism seems to lie behind the 96 rams, since that number is eight times 12, although the significance of the number eight is no longer apparent. The number 77 is an intensive form of the number seven, which symbolizes completeness. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “offered 12 bulls, one for each of the tribes of Israel, 96 rams, eight for each of the tribes of Israel, and 77 lambs, expressing completeness, as burnt offerings to the God of Israel, and 12 male goats as a sin offering, one for each of the tribes of Israel” (See: Symbolic Action)

Ezra 8:36

וַֽ⁠יִּתְּנ֣וּ ׀ אֶת־דָּתֵ֣י הַ⁠מֶּ֗לֶךְ לַ⁠אֲחַשְׁדַּרְפְּנֵי֙ הַ⁠מֶּ֔לֶךְ וּ⁠פַחֲו֖וֹת עֵ֣בֶר הַ⁠נָּהָ֑ר

Here, the laws of the king seem to mean the decrees that Artaxerxes issued in the letter he gave to Ezra, and specifically the provisions that allowed Ezra to ask for support for the temple, exempted temple personnel from taxation, and allowed Ezra to appoint judges. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Ezra and the Jewish leaders informed the royal officials and governors in Beyond-the-River province of the decrees that Artaxerxes had issued in his letter to Ezra” (See: Assumed Knowledge and Implicit Information)

וַֽ⁠יִּתְּנ֣וּ

Here the story uses a third-person account rather than Ezra's first-person account. If that is confusing in your language, you can continue the story in first person. Alternate translation: “We also gave” (See: First, Second or Third Person)

לַ⁠אֲחַשְׁדַּרְפְּנֵי֙ הַ⁠מֶּ֔לֶךְ וּ⁠פַחֲו֖וֹת

The word satraps refers to rulers appointed by the king to rule over his provinces, such as the province of Beyond-the-River in which Judah was located. The governors were lower officials who worked in the province under the direction of the satrap. Use the words that communicate this best in your language. Alternate translation: “to those who rule over the king's provinces and to the authorities in the province of” (See: Translate Unknowns)

וְ⁠נִשְּׂא֥וּ אֶת־הָ⁠עָ֖ם וְ⁠אֶת־בֵּֽית־הָ⁠אֱלֹהִֽים

Here, lifted is a metaphor that means supported and sustained. Alternate translation: “The group that had returned with Ezra supported the people of Judah and Jerusalem and the temple of God.” (See: Metaphor)

Ezra 9

Ezra 9 General Notes

Special concepts in this chapter

Intermarriage

When Ezra found out that many Jews who had returned from exile had married Gentile wives, he prayed to God and confessed this sin of his people. He acknowledged that God had been good to them much more than they deserved by letting these few people return from captivity and then they sinned by marrying Gentile wives. The Jewish people had done this before and God had punished them for it. God forbade this type of marriage because it caused the people to worship other gods. (See: sin, sinful, sinner, sinning and god, false god, goddess, idol, idolater, idolatrous, idolatry)

Exclusive forms

Ezra uses many first person plural pronouns as he prays to God. Since Ezra is speaking to God, these forms of “we,” “us,” and “our” would all be the exclusive forms. (See: Exclusive and Inclusive ‘We’)

Ezra 9:1

וּ⁠כְ⁠כַלּ֣וֹת אֵ֗לֶּה

This phrase indicates that the events the story will now relate came right after the events it has just described. In your translation, you can use the expression in your language that would best indicate this relationship. (See: Connect — Sequential Time Relationship)

וּ⁠כְ⁠כַלּ֣וֹת

The word now introduces a new event in the story. If your language has a word or expression for introducing a new event, use that here. (See: Introduction of a New Event)

הַ⁠שָּׂרִים֙

These appear to be the same leaders as in 8:29, that is, clan leaders. But this is not a reference to all of them, since the ones who come to Ezra say that some of their fellow leaders have married foreign women. Alternate translation: “some of the clan leaders” (See: Assumed Knowledge and Implicit Information)

נִגְּשׁ֨וּ אֵלַ֤⁠י…לֵ⁠אמֹ֔ר

After this phrase Ezra begins to quote what these clan leaders told him. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

לֹֽא־נִבְדְּל֞וּ…מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

Separation here is a spatial metaphor for behavior. As in 6:21, it means to refuse to do the same things as another group. Alternate translation: “have not refused to do the things that the other people groups living in the land do” (See: Metaphor)

מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת כְּ֠⁠תוֹעֲבֹֽתֵי⁠הֶם

While the similar phrase in 6:21 spoke of “uncleanness,” that is, things that God does not accept, the phrase here speaks of abominations, that is, things that are very displeasing to God. Alternate translation: “from the things that are very displeasing to God that the other people groups living in the land do” (See: Idiom)

מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

See how you translated this expression in 3:3. It refers to members of other people groups who were living in and around the province of Judah. Alternate translation: “from the other people groups living in the land” (See: Idiom)

לַ⁠כְּנַעֲנִ֨י הַ⁠חִתִּ֜י הַ⁠פְּרִזִּ֣י הַ⁠יְבוּסִ֗י הָֽ⁠עַמֹּנִי֙ הַ⁠מֹּ֣אָבִ֔י הַ⁠מִּצְרִ֖י וְ⁠הָ⁠אֱמֹרִֽי

These are the names of eight people groups. (See: How to Translate Names)

Ezra 9:2

כִּֽי

Here, For indicates that the sentence it introduces explains the reasons for the statement that the leaders make in the previous sentence. Alternate translation: “You see,” (See: Connect — Reason-and-Result Relationship)

נָשְׂא֣וּ מִ⁠בְּנֹֽתֵי⁠הֶ֗ם לָ⁠הֶם֙ וְ⁠לִ⁠בְנֵי⁠הֶ֔ם

The phrase lifted from their daughters is an idiom that means “married some of their women.” Alternate translation: “Israelite men have married women from these other groups, and they have also gotten wives for their sons from those groups.” (See: Idiom)

וְ⁠הִתְעָֽרְבוּ֙ זֶ֣רַע הַ⁠קֹּ֔דֶשׁ בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

Here, mixed is a metaphor for blending one thing into another. Alternate translation: “so they are blending the Jewish people right in with the other people groups living in the land” (See: Metaphor)

וְ⁠הִתְעָֽרְבוּ֙ זֶ֣רַע הַ⁠קֹּ֔דֶשׁ בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

The implication is that as a result of these marriages, not only was a distinct Jewish lineage being lost, the Jewish people were also beginning to follow the practices of these other groups rather than the commandments of God. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “so they are blending the Jewish people right in with the other people groups living in the land, and they are starting to follow their practices rather than the law of God” (See: Assumed Knowledge and Implicit Information)

זֶ֣רַע הַ⁠קֹּ֔דֶשׁ

As in 8:28, holiness means “that which is set apart for a special purpose.” Here, the word refers specifically to the fact that God had set apart the Israelites to be a model community of God’s followers. Alternate translation: “the Jewish people, who belong to God,” (See: Idiom)

זֶ֣רַע הַ⁠קֹּ֔דֶשׁ

Here, seed is a metaphor that means “offspring.” It is a comparison: Just as plants produce seeds that grow into many more plants, so people can have many offspring. The reference here is specifically to the offspring of Jacob, who was also known as Israel, and specifically to his offspring who were living in Judah and Jerusalem, that is, the Jews who had returned from exile. Alternate translation: “the Jewish people, who belong to God,” (See: Metaphor)

בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת

As in 9:1, this expression refers to members of other people groups who were living in and around the province of Judah. Alternate translation: “with the other people groups living in this land” (See: Idiom)

וְ⁠יַ֧ד הַ⁠שָּׂרִ֣ים וְ⁠הַ⁠סְּגָנִ֗ים הָֽיְתָ֛ה בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה רִאשׁוֹנָֽה

Here, hand figuratively represents control and action. Alternate translation: “And our clan leaders and provincial officials were actually the first ones to disobey in this way” (See: Metaphor)

בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה

Here, unfaithfulness figuratively means disobedience to God. Alternate translation: “to disobey God in this way” (See: Metaphor)

הַ⁠שָּׂרִ֣ים וְ⁠הַ⁠סְּגָנִ֗ים

These terms mean similar things, but it seems that leaders may refer to the heads of the clans and that rulers may refer to official leaders of government. If your language uses one word for both of those, you can combine them and use that word here. Alternate translation: “our chiefs” (See: Doublet)

בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה

This is the end of Ezra’s quotation of what the clan leaders told him. If you decided in 9:1 to mark their words as a direct quotation, you should indicate that here with a closing primary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 9:3

קָרַ֥עְתִּי אֶת־בִּגְדִ֖⁠י וּ⁠מְעִילִ֑⁠י וָ⁠אֶמְרְטָ֞⁠ה מִ⁠שְּׂעַ֤ר רֹאשִׁ⁠י֙ וּ⁠זְקָנִ֔⁠י וָ⁠אֵשְׁבָ֖⁠ה מְשׁוֹמֵֽם

By performing these actions, Ezra was demonstrating symbolically how serious a wrong the Israelites had committed. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “to show how wrong it was for the Israelites to have married foreign women, I tore my tunic and my cloak, I pulled out some hair from my head and my beard, and I sat down stunned” (See: Symbolic Action)

מְשׁוֹמֵֽם

The sense of this word is that Ezra was so overwhelmed with shock and horror that he did not move or speak. In your translation, you can use the expression in your language that would best indicate this. Alternate translation: “stunned” or “devastated”

Ezra 9:4

וְ⁠אֵלַ֣⁠י יֵאָסְפ֗וּ כֹּ֤ל חָרֵד֙ בְּ⁠דִבְרֵ֣י אֱלֹהֵֽי־יִשְׂרָאֵ֔ל עַ֖ל מַ֣עַל הַ⁠גּוֹלָ֑ה

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “Everyone came and joined me who was just as distressed as I was about the way the Jews who had returned from exile had disobeyed the commandments of the God of Israel” (See: Active or Passive)

כֹּ֤ל חָרֵד֙

Often in the Old Testament, trembled is a metaphor meaning to regard someone or something with respect and reverential fear. That is likely included in the meaning here, but in this context, the expression also seems to indicate an actual physical response to the situation, just as Ezra did not move or speak. Alternate translation: “everyone who was distressed” (See: Metaphor)

בְּ⁠דִבְרֵ֣י אֱלֹהֵֽי־יִשְׂרָאֵ֔ל

This phrase does not refer to something that God said on this occasion. Rather, it refers figuratively to the commandment that God had given to the Israelites earlier not to intermarry with foreign groups, which Ezra cites in his prayer in 9:10 and 9:11. Alternate translation: “at the commandments of the God of Israel” (See: Metaphor)

עַ֖ל מַ֣עַל הַ⁠גּוֹלָ֑ה

The abstract noun exiles refers in this context to the Jews who had returned to their homeland from Babylon. Here, the exiles seems to be equivalent to the longer phrase the sons of the exile in several other places in the book. If your readers would misunderstand this, you could translate the idea behind this term with an equivalent phrase. Alternate translation: “because of the way the Jews who had returned to their homeland had disobeyed” (See: Abstract Nouns)

עַ֖ל מַ֣עַל הַ⁠גּוֹלָ֑ה

As in 9:2, unfaithfulness figuratively means “disobedience.” Alternate translation: “because of the disobedience of the Jews who had returned to their homeland” (See: Metaphor)

וַ⁠אֲנִי֙ יֹשֵׁ֣ב מְשׁוֹמֵ֔ם עַ֖ד לְ⁠מִנְחַ֥ת הָ⁠עָֽרֶב

The offering of the evening was a sacrifice that the priests would offer around the time that the sun was going down. Alternate translation: “I continued to sit without moving or speaking until the time of the evening sacrifice” or “I continued to sit without moving or speaking for the rest of that day” (See: Translate Unknowns)

Ezra 9:5

קַ֚מְתִּי מִ⁠תַּֽעֲנִיתִ֔⁠י וּ⁠בְ⁠קָרְעִ֥⁠י בִגְדִ֖⁠י וּ⁠מְעִילִ֑⁠י

Even though Ezra had been sitting down and he now got up, in this context the word arise means more than that. As in 1:5, 3:2, and 5:2, it means to take action to get an enterprise under way. Ezra had been sitting motionless to show how ashamed and upset he was. Now he began to take action to address the situation that the clan leaders had told him about. Alternate translation: “I stopped sitting motionless in my torn clothes and began to do something about the situation” (See: Idiom)

וּ⁠בְ⁠קָרְעִ֥⁠י בִגְדִ֖⁠י וּ⁠מְעִילִ֑⁠י

As the note to 9:3 explains, Ezra had torn his clothes to show how wrong it was for the Israelites to have married foreign women. By not changing out of his torn clothes, Ezra was continuing to show that symbolically. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “but I kept wearing my torn clothes to show how wrong it was for the Israelites to have married foreign women” (See: Symbolic Action)

וָֽ⁠אֶכְרְעָ⁠ה֙ עַל־בִּרְכַּ֔⁠י וָ⁠אֶפְרְשָׂ֥⁠ה כַפַּ֖⁠י אֶל־יְהוָ֥ה אֱלֹהָֽ⁠י

These two physical gestures showed publicly that Ezra was going to pray. Alternate translation: “I knelt down and spread out my hands in a gesture of prayer to Yahweh my God.” (See: Symbolic Action)

Ezra 9:6

וָ⁠אֹמְרָ֗⁠ה

After this phrase Ezra begins to quote what he said out loud in prayer on this occasion. The quotation continues through 9:15. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

אֱלֹהַ⁠י֙…אֱלֹהַ֛⁠י

Here, My God means that Ezra belongs to God, not that God belongs to Ezra. If that is not clear in your language, then use a different phrase. Alternate translation: “O God, to whom I belong” or “God, whom I worship” (See: Possession)

בֹּ֣שְׁתִּי וְ⁠נִכְלַ֔מְתִּי

Ashamed and humiliated mean very similar things. Ezra uses them together to emphasize how disgraced he feels by what the Israelites have done. If your readers would misunderstand this, you could combine these terms into a single expression. Alternate translation: “I am deeply disgraced” (See: Doublet)

לְ⁠הָרִ֧ים…פָּנַ֖⁠י אֵלֶ֑י⁠ךָ

This means “to look at you directly” or “to look at you face to face,” and since Ezra could not do that literally with God, it is a figurative way of saying “*to address you.” Alternate translation: “even to speak to you.” (See: Metaphor)

כִּ֣י עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙ לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה עַ֥ד לַ⁠שָּׁמָֽיִם

These two phrases mean similar things. Ezra uses the repetition to emphasize how guilty the people of Israel are. If repeating the same thing twice would be confusing for your readers, you can combine the phrases into one and show the emphasis in another way. Alternate translation: “We have committed such great sins that our guilt because of them is completely overwhelming us” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The first phrase speaks of the effects of these sins on the Israelites, while the second phrase speaks of their effects on their standing with God. Alternate translation: “We have committed such great sins that they are overwhelming us, and we know that they are making us guilty before you” (See: Parallelism)

כִּ֣י עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙ לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה עַ֥ד לַ⁠שָּׁמָֽיִם

If your readers would misunderstand this, you could put this sentence first in the prayer (after My God), since it gives the reason for the result of Ezra feeling ashamed. You could show the connection by using a word like “so” after this phrase. Alternate translation: “we have committed such great sins that we are completely guilty, and we know that we are very guilty before you. And so” (See: Connect — Reason-and-Result Relationship)

עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙ לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ

Here, multiplied means to become much greater in number. Ezra uses that expression figuratively to describe how serious the sins of the Israelites are. Alternate translation: “we have committed so many sins that it is like they have piled up higher than our heads” (See: Metaphor)

עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙

If your readers would misunderstand this, you could express the idea behind the abstract noun iniquities with a phrase such as “sins that we have committed.” Alternate translation: “the great sins that we have committed” (See: Abstract Nouns)

לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ

Ezra uses a spatial metaphor to describe the degree to which the sins have figuratively become greater in number. Alternate translation: “to the point that they are obvious to everyone” (See: Metaphor)

וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה

If your readers would misunderstand this, you could express the idea behind the abstract noun guilt with a phrase such as “make guilty.” Alternate translation: “and our sins are making us guilty” (See: Abstract Nouns)

וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה עַ֥ד לַ⁠שָּׁמָֽיִם

Here, Ezra speaks figuratively of God by reference to something associated with him, the heavens, which was considered to be the place where God lived. The expression and our guilt has grown up as far as to the heavens means that the sins have become so numerous that the pile of them has reached to God in heaven. In other words, their sin is against God himself. Alternate translation: “and our many sins have made us very guilty before you” (See: Metonymy)

Ezra 9:7

מִ⁠ימֵ֣י אֲבֹתֵ֗י⁠נוּ

The term days is used figuratively here to refer a particular period of time. Alternate translation: “From the time when our ancestors lived” (See: Idiom)

אֲבֹתֵ֗י⁠נוּ

Fathers here, figuratively means “ancestors.” Alternate translation: “our ancestors” (See: Metaphor)

עַ֖ד הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה

In this context, day does not refer to one specific day, but rather, to a more general time. Alternate translation: “until this time” (See: Idiom)

אֲנַ֨חְנוּ֙ בְּ⁠אַשְׁמָ֣ה גְדֹלָ֔ה

Here, Ezra speaks figuratively of the disobedience of the Israelites by reference to something associated with it, the guilt that it has caused. Alternate translation: “we have consistently disobeyed you” (See: Metonymy)

אֲנַ֨חְנוּ֙

By we here, Ezra is referring to all of the Jewish people. See the UST. (See: Metonymy)

בְּ⁠אַשְׁמָ֣ה גְדֹלָ֔ה

If your readers would misunderstand this, you could express the idea behind the abstract noun guilt with a verb such as “disobey.” Alternate translation: “consistently disobeyed you” (See: Abstract Nouns)

נִתַּ֡נּוּ אֲנַחְנוּ֩ מְלָכֵ֨י⁠נוּ כֹהֲנֵ֜י⁠נוּ בְּ⁠יַ֣ד ׀ מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. Alternate translation: “you put us, our kings, and our priests into the hands of foreign rulers” (See: Active or Passive)

נִתַּ֡נּוּ אֲנַחְנוּ֩ מְלָכֵ֨י⁠נוּ כֹהֲנֵ֜י⁠נוּ בְּ⁠יַ֣ד ׀ מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת

Here, hand figuratively represents power and control. Alternate translation: “you allowed foreign rulers to conquer us, our kings, and our priests” (See: Metaphor)

מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת

The kings of the lands would be the rulers of the “people of the lands” whom Ezra mentions in 9:1 and 9:2, and of similar foreign people groups. Alternate translation: “foreign rulers” (See: Idiom)

בַּ⁠חֶ֜רֶב בַּ⁠שְּׁבִ֧י וּ⁠בַ⁠בִּזָּ֛ה וּ⁠בְ⁠בֹ֥שֶׁת פָּנִ֖ים

Other than by sword, these are not the means by which the foreign rulers conquered the Israelites. Rather, they are primarily things that happened to the Israelites after they were conquered. It may be helpful to make this a separate sentence. Alternate translation: “They killed some of us, they took others of us away from our homeland, they stole the things that belonged to us, and all of this has made us greatly ashamed” (See: Idiom)

בַּ⁠חֶ֜רֶב

The sword figuratively represents killing, by reference to one kind of weapon that can kill a person. Alternate translation: “who killed some of us” (See: Metonymy)

בַּ⁠שְּׁבִ֧י

If your readers would misunderstand this, you could express the idea behind the abstract noun captivity with a verb such as “take away.” Alternate translation: “who took others away from our homeland” (See: Abstract Nouns)

וּ⁠בַ⁠בִּזָּ֛ה

If your readers would misunderstand this, you could express the idea behind the abstract noun plunder with a verb such as “steal.” Alternate translation: “who stole the things that belonged to us” (See: Abstract Nouns)

וּ⁠בְ⁠בֹ֥שֶׁת פָּנִ֖ים

If your readers would misunderstand this, you could express the idea behind the abstract noun shame with a word such as “ashamed.” Alternate translation: “and all of this has made us greatly ashamed” (See: Abstract Nouns)

וּ⁠בְ⁠בֹ֥שֶׁת פָּנִ֖ים

Here, Ezra uses the face to describe the whole person figuratively, by reference to one part of a person, their face, which would show their shame by its expression. Alternate translation: “and made us greatly ashamed” (See: Synecdoche)

כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה

In this context, day does not refer to one specific day, but rather to a more general time that includes the day that Ezra is praying to God. Alternate translation: “and that is still our situation now” (See: Idiom)

Ezra 9:8

וְ⁠עַתָּ֡ה

The phrase But now indicates that the sentence that it introduces draws a contrast between what the Israelites had been experiencing in the past and what God was now doing. Use a natural way in your language to indicate this contrast. (See: Connect — Contrast Relationship)

כִּ⁠מְעַט־רֶגַע֩

Alternate translation: “for just a short time” (See: Idiom)

הָיְתָ֨ה תְחִנָּ֜ה מֵ⁠אֵ֣ת ׀ יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ

The abstract noun favor refers to one person helping another person even if that person does not deserve it. If your readers would misunderstand this, you could translate the idea behind this word with a phrase such as “be merciful.” Alternate translation: “Yahweh our God has been merciful to us” or “Yahweh our God has been gracious to us” (See: Abstract Nouns)

הָיְתָ֨ה תְחִנָּ֜ה מֵ⁠אֵ֣ת ׀ יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ

Ezra speaks here of favor or mercy as if it could travel from Yahweh to the Jews. Alternate translation: “Yahweh our God has been merciful to us” (See: Personification)

הָיְתָ֨ה תְחִנָּ֜ה מֵ⁠אֵ֣ת ׀ יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ

Ezra is speaking to Yahweh in prayer, and accordingly, he addresses him in the second person in 9:6 and in 9:10–15. But here he speaks of God in the third person to show humility and respect, as people of this time did when speaking to superiors. If your readers would misunderstand this, you could translate his words in the second person. Alternate translation: “you, Yahweh our God, have been merciful to us” (See: First, Second or Third Person)

וְ⁠לָ⁠תֶת־לָ֥⁠נוּ יָתֵ֖ד

Ezra speaks figuratively of the Jews’ current situation of safety and security in their homeland as if it were a peg or “stake,” such as one would pound securely into the ground in order to fasten the cords of a tent to it, or such as one would fasten to a wall in order to hang utensils on it safely and securely. If your readers would misunderstand this, you could express this with a different metaphor that conveys this sense of stability and security, or express this in a non-figurative way. Alternate translation: “and to bring us into a safe situation” (See: Metaphor)

בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ

Here the word holy means “set apart for a special purpose.” The temple was God’s holy place because it was set apart for his worship. Alternate translation: “in his temple” (See: Idiom)

בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ

Here again Ezra speaks of God in the third person. If your readers would misunderstand this, you could translate his words in the second person. Alternate translation: “in your temple.” (See: First, Second or Third Person)

בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ

Ezra speaks of the peg figuratively as if it were in God’s temple, likely because God was considered to be present there. Alternate translation: “in your presence”

בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ

Ezra may be speaking of the presence of God figuratively by association to mean the protection of God. Alternate translation: “under your protection” (See: Metonymy)

לְ⁠הַשְׁאִ֥יר לָ֨⁠נוּ֙ פְּלֵיטָ֔ה

This phrase starts with to, which indicates here that the phrase that follows is a result of the phrase that came before. In fact, there are four results in this verse of receiving favor from God. Each result begins with the word to. Use a natural way in your language to indicate that these are results of receiving favor from God. (See: Connect — Reason-and-Result Relationship)

לְ⁠הָאִ֤יר…אֱלֹהֵ֔י⁠נוּ

Here again Ezra speaks of God in the third person. If your readers would misunderstand this, you could translate his words in the second person. Alternate translation: “for you, our God, to bring light to” (See: First, Second or Third Person)

לְ⁠הָאִ֤יר עֵינֵ֨י⁠נוּ֙ אֱלֹהֵ֔י⁠נוּ וּ⁠לְ⁠תִתֵּ֛⁠נוּ מִֽחְיָ֥ה מְעַ֖ט בְּ⁠עַבְדֻתֵֽ⁠נוּ

These two phrases mean similar things. Ezra uses the repetition to emphasize how merciful God has been to the community of returned exiles. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “and for our God to enable our community to thrive a little even under foreign domination” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase says more specifically how God has accomplished what the first phrase describes. Alternate translation: “for our God to give us new vitality by giving us greater freedom even though we are under foreign domination” (See: Parallelism)

לְ⁠הָאִ֤יר עֵינֵ֨י⁠נוּ֙ אֱלֹהֵ֔י⁠נוּ

To brighten the eyes of a person means figuratively to give them new life and vitality in the sense of restoring someone's happiness or well-being. Alternate translation: “for our God to give us new vitality” (See: Metaphor)

וּ⁠לְ⁠תִתֵּ֛⁠נוּ מִֽחְיָ֥ה מְעַ֖ט בְּ⁠עַבְדֻתֵֽ⁠נוּ

Since Ezra says that God has made the community figuratively more alive in our slavery, he seems to be referring implicitly to the greater measure of freedom that King Artaxerxes has allowed them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “by giving us greater freedom even though we are under foreign domination” (See: Assumed Knowledge and Implicit Information)

Ezra 9:9

כִּֽי־עֲבָדִ֣ים אֲנַ֔חְנוּ

Ezra describes the Jewish people as slaves, which is an exaggeration that he uses to express humility before God. It is true that their ancestors were taken as captives to Babylon where they were forced to serve the king, and that even now they must do as the king commands, but those who have returned to Judah are allowed to manage their own daily affairs. Alternate translation: “The Babylonians made our people to be slaves” (See: Hyperbole)

לֹ֥א עֲזָבָ֖⁠נוּ אֱלֹהֵ֑י⁠נוּ

Ezra continues to speak of God in the third person. If your readers would misunderstand this, you could translate his words in the second person. Alternate translation: “you, our God, have not forsaken us” (See: First, Second or Third Person)

וַֽ⁠יַּט

This word But indicates that the sentence it introduces draws a contrast between what the Israelites might have expected God to do, since they were being punished for their disobedience, and what God actually did. You could begin the sentence with a phrase such as “on the contrary” or other method in your language to indicate this contrast. (See: Connect — Contrast Relationship)

וַֽ⁠יַּט־עָלֵ֣י⁠נוּ חֶ֡סֶד

As in 7:28, Ezra uses a spatial metaphor to depict help figuratively stretching out to him from Yahweh. Alternate translation: “On the contrary, he has helped us, as he promised” (See: Metaphor)

וַֽ⁠יַּט־עָלֵ֣י⁠נוּ חֶ֡סֶד לִ⁠פְנֵי֩ מַלְכֵ֨י פָרַ֜ס

Here, the abstract noun faithfulness refers to a person wanting to do everything that they can to help another person. As in 3:11 and 7:28, covenant faithfulness refers specifically to Yahweh doing that for the people of Israel because of his covenant with them, which contained the promises that he had made to them. If your readers would misunderstand this, you could translate the idea behind this phrase with verbs such as “help” and “promise.” Alternate translation: “But he has helped us, as he promised, by leading the king of Persia to regard us favorably” (See: Abstract Nouns)

לִ⁠פְנֵי֩ מַלְכֵ֨י פָרַ֜ס

Here, face refers figuratively to the way that a person regards things, by association with the way that they use the eyes in their face to see things and the way that their facial expression shows what they think of those things. Alternate translation: “by leading the kings of Persia to regard us favorably” (See: Metonymy)

מַלְכֵ֨י פָרַ֜ס

Ezra probably uses the plural kings to acknowledge implicitly that not just Artaxerxes, but also Cyrus and Darius before him, treated the Jews favorably by allowing them to rebuild the temple and by supporting the worship there. If it would be helpful to your readers, you could name these kings explicitly. Alternate translation: “King Cyrus, King Darius, and King Artaxerxes of Persia” (See: Assumed Knowledge and Implicit Information)

לָֽ⁠תֶת־לָ֣⁠נוּ מִֽחְיָ֗ה

As in 9:8, reviving or renewed life in this context seems to be a figurative expression for greater freedom. Alternate translation: “so that they gave us greater freedom” (See: Metaphor)

לְ⁠רוֹמֵ֞ם אֶת־בֵּ֤ית אֱלֹהֵ֨י⁠נוּ֙ וּ⁠לְ⁠הַעֲמִ֣יד אֶת־חָרְבֹתָ֔י⁠ו

These two phrases mean similar things. Ezra says essentially the same thing twice, probably to emphasize how remarkable this was after all the opposition that there had been to it. If repeating both phrases in your translation might be confusing for your readers, you can combine the phrases. Alternate translation: “and allowed us to rebuild the temple of our God” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase is stronger because it indicates that the temple had previously been destroyed but now it was being restored. Alternate translation: “and allowed us to rebuild the temple of our God by repairing its ruins” (See: Parallelism)

לְ⁠רוֹמֵ֞ם

To raise up is a figurative expression for building it. Alternate translation: “to rebuild” (See: Metaphor)

וּ⁠לְ⁠הַעֲמִ֣יד אֶת־חָרְבֹתָ֔י⁠ו

Like raise up, cause … to stand is a figurative expression for building. Alternate translation: “by repairing its ruins” (See: Metaphor)

וְ⁠לָֽ⁠תֶת־לָ֣⁠נוּ גָדֵ֔ר בִּֽ⁠יהוּדָ֖ה וּ⁠בִ⁠ירוּשָׁלִָֽם

Ezra is not referring to a literal wall. (The walls of Jerusalem were still broken down at this time. They would not be repaired until Nehemiah came to the city over a dozen years later.) Rather, he means figuratively that the Persian kings authorized the returned exiles to re-establish their community in Judah and Jerusalem, and so the king would protect their right to live there. It is as if the Jews are already protected by this as though by a wall. Alternate translation: “and has given us a safe place to live in Judah and Jerusalem.” (See: Metaphor)

Ezra 9:10

וְ⁠עַתָּ֛ה מַה־נֹּאמַ֥ר אֱלֹהֵ֖י⁠נוּ אַֽחֲרֵי־זֹ֑את

Ezra is making a statement, not really asking a question. He does not expect God to tell him what excuses he can give for the disobedience of the Israelites. Instead, he is using the question form to emphasize that the Israelites really have no excuses. If your readers would misunderstand this, you could translate these words as a statement. Alternate translation: “So now, our God, we really have no excuses, after all of this.” (See: Rhetorical Question)

אַֽחֲרֵי־זֹ֑את

If your readers would misunderstand this, you could explain what this refers to. There are two possibilities. (1) It probably refers to all of the sinning that the Jews did by disobeying God. Alternate translation: “after we have continued to sin against you” or (2) It could refer to the good things that God did for the Jews even though they continually disobeyed him. Alternate translation: “after you have been much more kind to us than we deserved” (See: Assumed Knowledge and Implicit Information)

עָזַ֖בְנוּ מִצְוֺתֶֽי⁠ךָ

As in 8:22, forsaking or abandoning God is a metaphor for disobeying him or refusing to serve him. Alternate translation: “we have disobeyed your commandments” (See: Metaphor)

Ezra 9:11

אֲשֶׁ֣ר צִוִּ֗יתָ בְּ⁠יַ֨ד עֲבָדֶ֣י⁠ךָ הַ⁠נְּבִיאִים֮

Here, hand figuratively represents control and action. This expression means that God gave these commandments by having the prophets speak them to the people of Israel. Alternate translation: “which you told your servants, the prophets, to speak to us” (See: Metaphor)

לֵ⁠אמֹר֒

After this phrase Ezra begins to quote what the prophets commanded the people on Yahweh’s behalf. So this is a quotation within a quotation. That is, Ezra is quoting the prayer that he prayed on this occasion, and within that prayer, he is quoting what the prophets said. It may be helpful to your readers to indicate this by setting off these words within secondary quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. (See: Quote Markings)

אֶ֤רֶץ נִדָּה֙ הִ֔יא בְּ⁠נִדַּ֖ת עַמֵּ֣י הָ⁠אֲרָצ֑וֹת

The prophets speak figuratively of the land of Canaan as if it were itself impure, because it was a place where the people did things that were very displeasing to God. Alternate translation: “is a land whose inhabitants do things that are displeasing to God” (See: Metaphor)

בְּ⁠נִדַּ֖ת

The prophets speak figuratively of these displeasing things as if they were contaminated. Alternate translation: “because of the detestable actions of” (See: Metaphor)

עַמֵּ֣י הָ⁠אֲרָצ֑וֹת

See how you translated this expression in 3:3. Here it refers to members of other people groups who were living in the land of Canaan. Alternate translation: “the inhabitants” (See: Idiom)

בְּ⁠תוֹעֲבֹֽתֵי⁠הֶ֗ם אֲשֶׁ֥ר מִלְא֛וּ⁠הָ מִ⁠פֶּ֥ה אֶל־פֶּ֖ה בְּ⁠טֻמְאָתָֽ⁠ם

The term abominations, like the term impurity, refers to things that people do that are very displeasing to God. As in 9:1, the term indicates that God must judge these actions as wrong, that is, as not in accordance with his own character. The prophets speak figuratively of these things as if they were accumulating physically and filling up the land. It may be helpful to begin a new sentence here. Alternate translation: “Throughout the land, from one end to the other, they have been doing things that are very displeasing to God” (See: Metaphor)

מִ⁠פֶּ֥ה אֶל־פֶּ֖ה

Here, mouth is a figurative way of saying “edge,” “end,” or “extremity,” probably by analogy to the way that the mouth of an animal is typically at one end of the animal. Alternate translation: “from one end to the other” (See: Metaphor)

בְּ⁠טֻמְאָתָֽ⁠ם

The prophets also speak figuratively of these displeasing things as if they were dirty. See how you translated uncleanness in verse 6:21. Alternate translation: “through the things they do that are displeasing to God” (See: Metaphor)

Ezra 9:12

וְ֠⁠עַתָּה

In this verse, Ezra continues quoting the prophets. The phrase So now introduces the results of what the previous sentence described. Use a connector in your language that can introduce a resulting action. Alternate translation: “Therefore” or “As a result” (See: Connect — Reason-and-Result Relationship)

בְּֽנוֹתֵי⁠כֶ֞ם אַל־תִּתְּנ֣וּ לִ⁠בְנֵי⁠הֶ֗ם

This expression specifically refers to giving daughters in marriage. Alternate translation: “do not arrange marriages between your daughters and their sons” (See: Idiom)

וּ⁠בְנֹֽתֵי⁠הֶם֙ אַל־תִּשְׂא֣וּ לִ⁠בְנֵי⁠כֶ֔ם

As in 9:2, to lift their daughters for your sons is an idiom that means “to get wives for your sons from among their daughters.” Alternate translation: “and do not get wives for your sons from their daughters” (See: Idiom)

וְ⁠לֹֽא־תִדְרְשׁ֧וּ שְׁלֹמָ֛⁠ם וְ⁠טוֹבָתָ֖⁠ם עַד־עוֹלָ֑ם

Until eternity is a Hebrew expression that means for as long as anyone can anticipate into the future. Alternate translation: “and never do anything that contributes to their welfare or prosperity” (See: Idiom)

וְ⁠לֹֽא־תִדְרְשׁ֧וּ שְׁלֹמָ֛⁠ם וְ⁠טוֹבָתָ֖⁠ם

The terms peace and good mean similar things. The prophets use them together to emphasize the importance of this commandment. If your readers would misunderstand this, you could combine these terms into a single expression, as in the UST. (See: Doublet)

לְמַ֣עַן תֶּחֶזְק֗וּ וַ⁠אֲכַלְתֶּם֙ אֶת־ט֣וּב הָ⁠אָ֔רֶץ

These two phrases mean similar things. The prophets say essentially the same thing twice, to emphasize the blessings that the Israelites would enjoy if they obeyed these commandments. If repeating both phrases might be confusing for your readers, you can combine them. Alternate translation: “so that you will become a prosperous nation in that place” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase says more specifically how the nation would become strong, as the first phrase describes. Alternate translation: “so that you will become a strong nation by growing and enjoying abundant harvests” (See: Parallelism)

לְמַ֣עַן תֶּחֶזְק֗וּ

The forms of you and your in this verse are plural, referring to all the Jewish people. Therefore you may be strong does not refer to a person's physical strength or health, but rather to the strength of the Jewish nation. Alternate translation: “so that your nation will be strong” (See: Forms of ‘You’ — Singular)

וְ⁠הוֹרַשְׁתֶּ֥ם לִ⁠בְנֵי⁠כֶ֖ם עַד־עוֹלָֽם

As earlier in the sentence, until eternity means “for as long as anyone can anticipate into the future.” Alternate translation: “so that your descendants will always be able to live there” (See: Idiom)

לִ⁠בְנֵי⁠כֶ֖ם

Here, sons figuratively means “descendants.” Alternate translation: “your descendants” (See: Metaphor)

עַד־עוֹלָֽם

After this phrase Ezra ends his quotation of what Yahweh commanded through the prophets. If you decided in 9:11 to mark their words as a secondary quotation, you should indicate that ending here with a closing secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation within a quotation. (See: Quote Markings)

Ezra 9:13

כָּל־הַ⁠בָּ֣א עָלֵ֔י⁠נוּ

The phrase all that has come upon us refers to the punishments that Ezra mentioned in verse 7. If your readers would misunderstand this, you could make that information explicit. Alternate translation: “all of the things with which you punished us” or “everything that you allowed to happen to us” (See: Assumed Knowledge and Implicit Information)

בְּ⁠מַעֲשֵׂ֨י⁠נוּ֙ הָ⁠רָעִ֔ים וּ⁠בְ⁠אַשְׁמָתֵ֖⁠נוּ הַ⁠גְּדֹלָ֑ה

These two phrases mean similar things. Ezra uses the repetition for emphasis. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “since we are so guilty because of the wrong things that we have done” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. Alternate translation: “since we have committed such great sins, and since we are so guilty as a result” (See: Parallelism)

חָשַׂ֤כְתָּֽ לְ⁠מַ֨טָּה֙ מֵֽ⁠עֲוֺנֵ֔⁠נוּ

This is a Hebrew idiom. Alternate translation: “have not punished us as fully as our sins deserve” (See: Idiom)

וְ⁠נָתַ֥תָּה לָּ֛⁠נוּ פְּלֵיטָ֖ה כָּ⁠זֹֽאת

Ezra is referring implicitly to himself and to the other Jews who have returned from exile. Alternate translation: “and you have allowed some of us to return to our homeland” (See: Assumed Knowledge and Implicit Information)

Ezra 9:14

הֲ⁠נָשׁוּב֙ לְ⁠הָפֵ֣ר מִצְוֺתֶ֔י⁠ךָ וּ֨⁠לְ⁠הִתְחַתֵּ֔ן בְּ⁠עַמֵּ֥י הַ⁠תֹּעֵב֖וֹת הָ⁠אֵ֑לֶּה

Ezra is making a statement, not really asking a question. He does not expect God to tell him whether the people should once again disobey. Instead, he is using the question form to emphasize how important it is for them to stop intermarrying with the other people groups. If your readers would misunderstand this, you could translate these words as a statement or as an exclamation. Alternate translation: “we certainly should not break your commandments again by intermarrying with peoples who do things that you cannot stand!” (See: Rhetorical Question)

בְּ⁠עַמֵּ֥י הַ⁠תֹּעֵב֖וֹת הָ⁠אֵ֑לֶּה

As in 9:1 and 9:11, the term abominations refers to things that God cannot allow to have in his presence. Alternate translation: “with the people groups who do these things that God detests” (See: Idiom)

הֲ⁠ל֤וֹא תֶֽאֱנַף־בָּ֨⁠נוּ֙ עַד־כַּלֵּ֔ה לְ⁠אֵ֥ין שְׁאֵרִ֖ית וּ⁠פְלֵיטָֽה

Once again Ezra is making a statement, not really asking a question. He does not expect God to tell him whether he would be angry with the Jews. Instead, he is using the question form to emphasize how angry God would become. If your readers would misunderstand this, you could translate these words as a statement or as an exclamation. Alternate translation: “If we did that, you would be totally angry with us, and you would not leave any of us alive.” (See: Rhetorical Question)

הֲ⁠ל֤וֹא תֶֽאֱנַף־בָּ֨⁠נוּ֙ עַד־כַּלֵּ֔ה

This is a Hebrew idiom. Alternate translation: “Would you not be totally angry with us” (See: Idiom)

לְ⁠אֵ֥ין שְׁאֵרִ֖ית וּ⁠פְלֵיטָֽה

In this specific context, the terms remnant and escape mean the same thing. Ezra uses the terms together for emphasis. If your readers would misunderstand this, you could combine these terms. Alternate translation: “you would not leave any of us alive.” (See: Doublet)

Ezra 9:15

יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ צַדִּ֣יק אַ֔תָּה כִּֽי־נִשְׁאַ֥רְנוּ פְלֵיטָ֖ה כְּ⁠הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה

If your readers would misunderstand this, you could reverse the order of these phrases since the second phrase gives the reason for what the first phrase says. Alternate translation: “But you have ensured that a group of us would survive, just as we are right now, so we acknowledge that you, Yahweh, the God of Israel, are righteous” (See: Connect — Reason-and-Result Relationship)

כְּ⁠הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה

In this context, day does not refer to one specific day, but rather to a more general time. Alternate translation: “as we are now” (See: Idiom)

הִנְ⁠נ֤וּ לְ⁠פָנֶ֨י⁠ךָ֙ בְּ⁠אַשְׁמָתֵ֔י⁠נוּ כִּ֣י אֵ֥ין לַ⁠עֲמ֛וֹד לְ⁠פָנֶ֖י⁠ךָ עַל־זֹֽאת

These two phrases mean similar things. Ezra uses the repetition for emphasis as he makes this confession of guilt on behalf of the people. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “We have come into your presence to admit that we are guilty.” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase is more intensive. Alternate translation: “We have come into your presence to admit that we are guilty, and none of us have any excuse for what we have done” (See: Parallelism)

לְ⁠פָנֶ֨י⁠ךָ֙

Here, face figuratively represents the presence of a person. Alternate translation: “standing in your presence” (See: Metonymy)

אֵ֥ין לַ⁠עֲמ֛וֹד לְ⁠פָנֶ֖י⁠ךָ

To stand is a Hebrew idiom meaning to be acquitted. (For example, in Psalm 130:3, “If you, Yahweh, would mark iniquities, Lord, who could stand?” and Psalm 1:5, “The wicked will not stand in the judgment.”) Alternate translation: “none of us can plead any grounds for acquittal” or “none of us have any excuse for what we have done” (See: Idiom)

עַל־זֹֽאת

This is the end of Ezra’s quotation of the prayer that he prayed on this occasion. If you decided in 9:6 to mark his words as a direct quotation, you should indicate that ending here with a closing primary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 10

Ezra 10 General Notes

Special concepts in this chapter

Intermarriages

In this chapter, Jewish men agree to divorce their Gentile wives. Divorce should not have been a common practice for the Jews, but they did it at this time because marriage between Jewish men and non-Jewish women was not allowed.

Ezra 10:1

וּ⁠כְ⁠הִתְפַּלֵּ֤ל עֶזְרָא֙

Previously in the book, Ezra was a character in a story that someone else was telling. Then starting from 7:27 he is the person telling the story, and he continues to tell it through to the end of chapter 9. Now from here to the end of the book, the story changes back to someone else talking about Ezra as a character in the story. If it would be helpful to your readers, you could continue to translate this chapter as though Ezra were telling it. Alternate translation: “And when I prayed” (See: Introduction of New and Old Participants)

וּ⁠כְ⁠הִתְפַּלֵּ֤ל עֶזְרָא֙ וּ⁠כְ֨⁠הִתְוַדֹּת֔⁠וֹ

These two phrases mean similar things. If it would be helpful to your readers, you could combine them. Alternate translation: “While Ezra was praying this prayer of confession” (See: Parallelism)

וּ⁠מִתְנַפֵּ֔ל לִ⁠פְנֵ֖י בֵּ֣ית הָ⁠אֱלֹהִ֑ים

By casting himself down onto the ground in front of the temple, Ezra was symbolically pleading with God, who was considered to be present in the temple, the way a supplicant in this culture would get down with his face on the ground to plead with a powerful person. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and pleading with God by falling down onto the ground in front of the temple” (See: Symbolic Action)

לִ⁠פְנֵ֖י בֵּ֣ית הָ⁠אֱלֹהִ֑ים

Here, face figuratively means the front of a place. Alternate translation: “in front of the temple” (See: Metaphor)

בָכ֥וּ הָ⁠עָ֖ם הַרְבֵּה־בֶֽכֶה

This is an idiom that means that the people wept a lot. This could refer to either loudness or length, or both. Alternate translation: “the people cried very bitterly” (See: Idiom)

בָכ֥וּ הָ⁠עָ֖ם הַרְבֵּה־בֶֽכֶה

The implication is that the people were weeping because they realized what a wrong thing they had done and how guilty they were because of it. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “the people began to weep very bitterly because they realized that they had sinned and were guilty” (See: Assumed Knowledge and Implicit Information)

Ezra 10:2

וַ⁠יַּעַן֩

The word then indicates that the events the story will now relate came after the events it has just described. In your translation, you can use the expression in your language that would best indicate this relationship. (See: Connect — Sequential Time Relationship)

שְׁכַנְיָ֨ה בֶן־יְחִיאֵ֜ל

Shekaniah is the name of a man, and Jehiel is the name of his father. (See: How to Translate Names)

מִ⁠בְּנֵ֤י עֵילָם֙

Sons here figuratively means “descendants.” Alternate translation: “one of the descendants of Elam” (See: Metaphor)

עֵילָם֙

Elam is the name of a man. (See: How to Translate Names)

וַ⁠יַּעַן֩…וַ⁠יֹּ֣אמֶר

Here the book expresses a single idea by using two words connected with and. Together the two words mean that Shekaniah responded to the situation that the Jews were facing. Alternate translation: “responded” (See Hendiadys)

וַ⁠יֹּ֣אמֶר לְ⁠עֶזְרָ֔א

After this phrase, the book begins to quote what Shekaniah said to Ezra. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

אֲנַ֨חְנוּ֙ מָעַ֣לְנוּ בֵ⁠אלֹהֵ֔י⁠נוּ

As in 9:2 and 9:4, acted unfaithfully figuratively means “acted in disobedience.” Alternate translation: “We ourselves have disobeyed our God” (See: Metaphor)

וַ⁠נֹּ֛שֶׁב נָשִׁ֥ים נָכְרִיּ֖וֹת מֵ⁠עַמֵּ֣י הָ⁠אָ֑רֶץ

To cause to dwell is an idiom that means “to marry.” Alternate translation: “and have married foreign women from the other people groups living in the land” (See: Idiom)

מֵ⁠עַמֵּ֣י הָ⁠אָ֑רֶץ

This expression refers to the other people groups who were living in and around the province of Judah. Alternate translation: “the other people groups living in the land” (See: Idiom)

וְ⁠עַתָּ֛ה

The words But now indicate that the sentence it introduces draws a contrast between it and the previous sentence. The situation in the previous sentence appeared to be hopeless, but Shekaniah wants to say that the Jews can still do something about it. Indicate this contrast in a natural way in your language. Alternate translation: “nevertheless” (See: Connect — Contrast Relationship)

וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת

Here Shekaniah refers to the nation of Israel figuratively as if it were a person, their ancestor, Israel. Alternate translation: “but there is still hope for the Israelites in this matter” (See: Personification)

וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת

Though Shekaniah speaks of Israel, meaning the Israelites, in the third person, the term includes himself. If your readers would misunderstand this, you could translate this phrase in the first person. Alternate translation: “But there is still hope for us in this matter” or “But there is still something that we can do about this” (See: First, Second or Third Person)

וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת

Since Shekaniah is speaking to Ezra and the term Israel applies to Ezra as well, if you choose to translate this phrase in the first person, the term “us” or “we” should include the addressee, if your language makes that distinction. Alternate translation: “But there is still hope for us in this matter” or “But there is still something that we can do about this” (See: Exclusive and Inclusive ‘We’)

Ezra 10:3

נִֽכְרָת־בְּרִ֣ית

This is a Hebrew idiom that means “to make or enter into a covenant,” which is a solemn agreement between two parties. Alternate translation: “let us make a solemn agreement” (See: Idiom)

לְ⁠הוֹצִ֨יא כָל־נָשִׁ֜ים וְ⁠הַ⁠נּוֹלָ֤ד מֵ⁠הֶם֙

To cause to go out is a Hebrew idiom that means “to divorce and send away.” Alternate translation: “to divorce and send away all of these foreign wives and their children” (See: Idiom)

וְ⁠הַ⁠נּוֹלָ֤ד מֵ⁠הֶם֙

If your readers would misunderstand this, you could use a noun to represent this phrase that uses a passive verb form. Alternate translation: “and their children” (See: Active or Passive)

בַּ⁠עֲצַ֣ת אֲדֹנָ֔⁠י

Shekaniah addresses Ezra in the third person as a sign of respect. If your readers would misunderstand this, you can translate this with the second person. Alternate translation: “doing it in the way that you, my lord, advise” (See: First, Second or Third Person)

וְ⁠הַ⁠חֲרֵדִ֖ים בְּ⁠מִצְוַ֣ת אֱלֹהֵ֑י⁠נוּ

As in 9:4, tremble here is a metaphor meaning to regard someone or something with respect and reverential fear. Alternate translation: “and in the way that seems right to everyone who respects the commandment of our God” (See: Metaphor)

וְ⁠כַ⁠תּוֹרָ֖ה יֵעָשֶֽׂה

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “And let us make sure that we are following what the law commands” (See: Active or Passive)

וְ⁠כַ⁠תּוֹרָ֖ה יֵעָשֶֽׂה

If your readers would misunderstand this, you could put this more general statement before the specific one about cutting a covenant, as in the UST. (See: Information Structure)

Ezra 10:4

ק֛וּם

Here, as in several other places in the book, arise means to take action to get an enterprise under way. It could also mean to physically arise, since Ezra was lying prostrate on the ground. Alternate translation: “Get up and do something about this situation” (See: Idiom)

כִּֽי־עָלֶ֥י⁠ךָ הַ⁠דָּבָ֖ר

This is a Hebrew idiom. Alternate translation: “because this is your responsibility” (See: Idiom)

כִּֽי־עָלֶ֥י⁠ךָ הַ⁠דָּבָ֖ר

The implication is that this was Ezra’s responsibility because King Artaxerxes had given him the mandate to teach the Jews to follow the commandments of Yahweh and he also gave him the authority to ensure that they did follow those commandments. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “because this is your responsibility, since the king told you to teach us Yahweh’s commandments and to make sure that we follow them” (See: Idiom)

וַ⁠אֲנַ֣חְנוּ עִמָּ֑⁠ךְ

Alternate translation: “and we will support you”

חֲזַ֖ק וַ⁠עֲשֵֽׂה

Here, Shekaniah leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “Be strong and take action to address this matter” (See: Ellipsis)

חֲזַ֖ק וַ⁠עֲשֵֽׂה

After this phrase, the book ends its quotation of what Shekaniah said to Ezra on this occasion. If you decided in 10:2 to mark his words as a quotation, you should indicate their ending here with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 10:5

וַ⁠יָּ֣קָם

Here the word And indicates that the sentence it introduces explains the results of what the previous sentences described. Alternate translation: “As a result” (See: Connect — Reason-and-Result Relationship)

וַ⁠יָּ֣קָם עֶזְרָ֡א

Here also, arose means “took action to get an enterprise under way.” It could also mean to physically arise, since Ezra had been lying prostrate on the ground. Alternate translation: “So Ezra got up, took initiative,” (See: Idiom)

וְ⁠כָל־יִשְׂרָאֵ֗ל

Here the book refers to the Israelites by the name of their nation. Alternate translation: “all of the Israelites” (See: Metonymy)

וְ⁠כָל־יִשְׂרָאֵ֗ל

Here, all Israel is an exaggeration that is meant to express the idea that Ezra made every Israelite who was there swear an oath. If this is not clear in your language, you can state it without the exaggeration. Alternate translation: “and every Israelite who was there” (See: Hyperbole)

לַ⁠עֲשׂ֛וֹת כַּ⁠דָּבָ֥ר הַ⁠זֶּ֖ה

The implication in context is that this word refers to Shekaniah’s recommendation that the Jews send away all the foreign wives and their children. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “to do what Shekaniah had recommended and make the Israelites send away all the foreign wives and their children” (See: Assumed Knowledge and Implicit Information)

Ezra 10:6

מִ⁠לִּ⁠פְנֵי֙ בֵּ֣ית הָֽ⁠אֱלֹהִ֔ים

As in 10:1, face here figuratively means the front of a place. Alternate translation: “from in front of the temple” (See: Metaphor)

וַ⁠יֵּ֕לֶךְ אֶל־לִשְׁכַּ֖ת יְהוֹחָנָ֣ן בֶּן־אֶלְיָשִׁ֑יב

As in 8:29, chamber means a room, and in context here it seems to refer similarly to one of the rooms in the temple. Eliashib was the high priest, and so it is probable that one of his family members would have had a room there. The book does not say why Ezra went to one of the rooms in the temple, but the implication is that he did so in order to meet further with the community leaders and make plans for the assembly that the following verses describe. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and he went to one of the rooms in the temple, the one that belonged to Jehohanan the grandson of Eliashib, to meet further with the leaders to make plans to call an assembly of all the returned exiles” (See: Assumed Knowledge and Implicit Information)

יְהוֹחָנָ֣ן בֶּן־אֶלְיָשִׁ֑יב

Jehohanan was actually the grandson of Eliashib, so son figuratively means “descendant.” Alternate translation: “Jehohanan, the grandson of Eliashib” (See: Metaphor)

יְהוֹחָנָ֣ן…אֶלְיָשִׁ֑יב

These are the names of two men. (See: How to Translate Names)

וַ⁠יֵּ֣לֶךְ שָׁ֗ם לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה

Here the book leaves out some of the words that would ordinarily be needed in order to express a complete meaning. Alternate translation: “And when he went there, he did not eat bread or drink water” (See: Ellipsis)

לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה כִּ֥י מִתְאַבֵּ֖ל עַל־מַ֥עַל הַ⁠גּוֹלָֽה

If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “Because he was still grieving over the way the Jews who had returned to their homeland had disobeyed, he did not eat bread or drink water.” (See: Connect — Reason-and-Result Relationship)

לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה כִּ֥י מִתְאַבֵּ֖ל עַל־מַ֥עַל הַ⁠גּוֹלָֽה

Not eating or drinking was a symbolic action whose purpose was to show that Ezra was grieving over the disobedience of the exiles. If your readers would misunderstand this, you could say that explicitly. Alternate translation: “To show that he was still grieving over the way that the Jews who had returned to their homeland had disobeyed, he did not eat or drink anything” (See: Symbolic Action)

לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה

The book is using bread, one kind of food, to represent all food, and it is using water, one kind of drink, to represent all drink. Alternate translation: “He did not eat or drink anything” (See: Synecdoche)

מַ֥עַל הַ⁠גּוֹלָֽה

Here, unfaithfulness figuratively means disobedience. Alternate translation: “the way that the Jews who had returned to their homeland had disobeyed God” (See: Metaphor)

מַ֥עַל הַ⁠גּוֹלָֽה

The abstract noun exiles describes the Jews who had returned to their homeland from Babylon. (The term seems to be equivalent to the longer phrase “the sons of the exile” that is used in several places in the book, including in the next verse.) If your readers would misunderstand this, you could translate the idea behind this term with an equivalent phrase. Alternate translation: “the way the Jews who had returned to their homeland had disobeyed God” (See: Abstract Nouns)

Ezra 10:7

וַ⁠יַּעֲבִ֨ירוּ ק֜וֹל בִּ⁠יהוּדָ֣ה וִ⁠ירֽוּשָׁלִַ֗ם

As in 1:1, this sound is the voice of messengers who speak a message, and it figuratively represents the message that the messengers speak. Refer to whichever is natural in your language: the message, the messenger, or the messenger's voice. Alternate translation: “They sent messengers throughout Judah and Jerusalem” (See: Metonymy)

בְּנֵ֣י הַ⁠גּוֹלָ֔ה

As indicated in 2:1 and 8:35, the phrase the sons of the exile refers specifically to the group of Jewish people who returned to the land of Judah from Babylon where King Nebuchadnezzar had taken them (or their ancestors) as captives many years earlier when he conquered Jerusalem. Alternate translation: “the Jews who had returned from exile” or “the Jews who had returned to their homeland” (See: Idiom)

בְּנֵ֣י הַ⁠גּוֹלָ֔ה

The abstract noun exile refers to the way the Babylonians had taken the Jews as captives and transported them away from their homeland. If your readers would misunderstand this, you could translate the idea behind this term with a verb such as “return,” which would describe the present situation of some of these Jews and their descendants. Alternate translation: “the Jews who had returned to their homeland” (See: Abstract Nouns)

Ezra 10:8

כַּ⁠עֲצַ֤ת הַ⁠שָּׂרִים֙ וְ⁠הַ⁠זְּקֵנִ֔ים

Alternate translation: “as the leaders and elders had specified that they must”

יָחֳרַ֖ם כָּל־רְכוּשׁ֑⁠וֹ

Devoted to the ban is an idiom that refers to the complete loss of property. While in earlier times this would have meant that the property would be totally destroyed, in this context it likely meant that it would be confiscated and sold and that the proceeds would be put in the temple treasury. Alternate translation: “all of his property would be confiscated” (See: Idiom)

יָחֳרַ֖ם כָּל־רְכוּשׁ֑⁠וֹ

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “the leaders would take away all of his property” (See: Active or Passive)

וְ⁠ה֥וּא יִבָּדֵ֖ל מִ⁠קְּהַ֥ל הַ⁠גּוֹלָֽה

Separated from the assembly is a Hebrew idiom that means to be expelled from the community and no longer considered a Jew. Alternate translation: “He himself would be expelled from the Jewish community” (See: Idiom)

וְ⁠ה֥וּא יִבָּדֵ֖ל מִ⁠קְּהַ֥ל הַ⁠גּוֹלָֽה

If your readers would misunderstand this, you could say this with an active form, and you could say who would do the action. Alternate translation: “the leaders would remove him from belonging to the Jewish community” (See: Active or Passive)

מִ⁠קְּהַ֥ל הַ⁠גּוֹלָֽה

As often in the book, the abstract noun exiles here refers to the group of Jews who had been transported away from their homeland but had since returned. If your readers would misunderstand this, you could translate the idea behind this term with a verb such as “return.” Alternate translation: “from the community of Jews who had returned to their homeland” (See: Abstract Nouns)

Ezra 10:9

וַ⁠יִּקָּבְצ֣וּ

The word so indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result … gathered” (See: Connect — Reason-and-Result Relationship)

כָל־אַנְשֵֽׁי־יְהוּדָה֩ וּ⁠בִנְיָמִ֨ן

Since the assembly included Israelites from other tribes (for example, the priests and the Levites, who were both from the tribe of Levi), the book is using the tribes of Judah and Benjamin (or their territory), to represent all of the Israelite tribes. Alternate translation: “all of the Israelite men” (See: Synecdoche)

כָל־אַנְשֵֽׁי־יְהוּדָה֩ וּ⁠בִנְיָמִ֨ן

The book may be describing all of the Israelites figuratively by reference to the area in which all of them were now living, which had previously been the territory of the tribes of Judah and Benjamin. Alternate translation: “all the Israelite men” (See: Metonymy)

ה֛וּא חֹ֥דֶשׁ הַ⁠תְּשִׁיעִ֖י בְּ⁠עֶשְׂרִ֣ים בַּ⁠חֹ֑דֶשׁ

You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. You may just want to use the numbers of the Hebrew day and month. Alternate translation: “It was the twentieth day of the ninth month” (See: Hebrew Months)

ה֛וּא חֹ֥דֶשׁ הַ⁠תְּשִׁיעִ֖י בְּ⁠עֶשְׂרִ֣ים בַּ⁠חֹ֑דֶשׁ

Since the story does not say otherwise, the implication is that this was still the same year in which Ezra returned to Jerusalem, that is, the seventh year of Artaxerxes. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “It was the twentieth day of the ninth month in the seventh year of Artaxerxes as king of Persia” (See: Assumed Knowledge and Implicit Information)

בְּ⁠עֶשְׂרִ֣ים בַּ⁠חֹ֑דֶשׁ

The Hebrew uses a cardinal number here, 20, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “twentieth” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “on the twentieth day of month” (See: Ordinal Numbers)

בִּ⁠רְחוֹב֙ בֵּ֣ית הָ⁠אֱלֹהִ֔ים

The phrase open place means a “plaza” or a “square” in the city where there were no buildings and so where large gatherings like this could be held. Alternate translation: “in the temple square” (See: Translate Unknowns)

מַרְעִידִ֥ים עַל־הַ⁠דָּבָ֖ר וּ⁠מֵ⁠הַ⁠גְּשָׁמִֽים

As elsewhere in the book, trembling here may be a metaphor for regarding someone or something with respect and reverential fear. However, the people were likely trembling literally because of the rain, that is, shaking with cold. So the book is either mixing figurative and literal uses of the same term, or the people were literally shaking because they were all being called to account for a serious disobedience. Alternate translation: “deeply fearful about the issue of disobedience and shaking with cold from the rain” or “shaking with fear because they were being called to account for disobedience and shaking with cold because of the rain” (See: Metaphor)

Ezra 10:10

וַ⁠יָּ֨קָם עֶזְרָ֤א הַ⁠כֹּהֵן֙ וַ⁠יֹּ֣אמֶר אֲלֵ⁠הֶ֔ם

By standing up in front of the assembly, Ezra was indicating that the meeting was starting and that he was leading it. Alternate translation: “Then Ezra stood up in front of the assembly as its leader and said to the people” (See: Symbolic Action)

עֶזְרָ֤א הַ⁠כֹּהֵן֙

Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a priest,” (See: Distinguishing Versus Informing or Reminding)

וַ⁠יֹּ֣אמֶר אֲלֵ⁠הֶ֔ם

After this phrase, the book begins to quote what Ezra said to the assembly. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

מְעַלְתֶּ֔ם וַ⁠תֹּשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת

The phrase acted unfaithfully figuratively means “committed disobedience.” Alternate translation: “disobeyed by marrying foreign women” (See: Metaphor)

מְעַלְתֶּ֔ם וַ⁠תֹּשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת

The implication is that this was disobedience to the commandment of Yahweh. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “disobeyed the commandment of Yahweh by marrying foreign women” (See: Assumed Knowledge and Implicit Information)

וַ⁠תֹּשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת

See how you translated this expression in 10:2. Alternate translation: “and have married foreign women” (See: Idiom)

Ezra 10:11

וְ⁠עַתָּ֗ה תְּנ֥וּ תוֹדָ֛ה לַ⁠יהוָ֥ה אֱלֹהֵֽי־אֲבֹתֵי⁠כֶ֖ם

In this context, give praise is an idiom that means “make confession.” The two ideas are closely related because, as one praises God for his holiness, at the same time one acknowledges one's own lack of holiness. Alternate translation: “confess to Yahweh, the God of your ancestors, that you have sinned” (See: Idiom)

אֱלֹהֵֽי־אֲבֹתֵי⁠כֶ֖ם

Fathers here figuratively means “ancestors.” Alternate translation: “the God of your ancestors” (See: Metaphor)

וַ⁠עֲשׂ֣וּ רְצוֹנ֑⁠וֹ וְ⁠הִבָּֽדְלוּ֙ מֵ⁠עַמֵּ֣י הָ⁠אָ֔רֶץ וּ⁠מִן־הַ⁠נָּשִׁ֖ים הַ⁠נָּכְרִיּֽוֹת

With regard to the other people groups, the word separate means ending the alliances that had been formed with them by marriage. With regard to the foreign wives, it is a figurative term for divorce. Alternate translation: “and obey him by divorcing and sending away your foreign wives, and thereby breaking the alliances you have formed with the other people groups living in the land” (See: Metaphor)

מֵ⁠עַמֵּ֣י הָ⁠אָ֔רֶץ

This expression refers to the other people groups who were living in and around the province of Judah. Alternate translation: “from the other people groups that are living in the land” (See: Idiom)

הַ⁠נָּשִׁ֖ים הַ⁠נָּכְרִיּֽוֹת

After this phrase, the book ends its quotation of what Ezra said to the assembly on this occasion. If you decided in 10:10 to mark his words as a quotation, you should indicate their ending here with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 10:12

וַ⁠יַּֽעְנ֧וּ…וַ⁠יֹּאמְר֖וּ

See how you translated this expression in 10:2. Alternate translation: “Then … responded” (See Hendiadys)

ק֣וֹל גָּד֑וֹל

After this phrase the book begins to quote what the assembly replied to Ezra. It may be helpful to your readers to indicate this with an opening quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: Quote Markings)

כֵּ֛ן כִּדְבָרְךָ֥ עָלֵ֖י⁠נוּ לַ⁠עֲשֽׂוֹת

Like the similar expression “the matter is on you” in 10:4, this is a Hebrew idiom. Alternate translation: “We agree that it is our responsibility to do what you have said” (See: Idiom)

Ezra 10:13

אֲבָ֞ל

The people were all shouting their agreement with Ezra in verse 12, but now in verses 13 and 14 it seems that one person speaks on behalf of the group, rather than all of them shouting this together. If your readers would misunderstand this, you can indicate this change of speaker, as in the UST. If you do this, you may need to add a mark that indicates a closing quotation at the end of verse 12 and another mark that indicates an opening quotation before this word. (See: Assumed Knowledge and Implicit Information)

אֲבָ֞ל

Here, However indicates a contrast between the previous verse and this verse. In the previous verse, the people agree that they need to fix this problem, but here they object that they cannot do it immediately. Use whatever form is most natural in your language to show this contrast. (See: Connect — Contrast Relationship)

הָ⁠עָ֥ם רָב֙

The implication is that there are too many people potentially involved with the problem to deal with all at once. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “there are too many people to deal with all at once” (See: Assumed Knowledge and Implicit Information)

וְ⁠הָ⁠עֵ֣ת גְּשָׁמִ֔ים וְ⁠אֵ֥ין כֹּ֖חַ לַ⁠עֲמ֣וֹד בַּ⁠ח֑וּץ

To say that there is no strength for something is an idiom in Hebrew meaning that it is too difficult. Alternate translation: “it is too much of a hardship to make everyone stand outside during the rainy season” (See: Idiom)

וְ⁠הַ⁠מְּלָאכָ֗ה לֹֽא־לְ⁠י֤וֹם אֶחָד֙ וְ⁠לֹ֣א לִ⁠שְׁנַ֔יִם כִּֽי־הִרְבִּ֥ינוּ לִ⁠פְשֹׁ֖עַ בַּ⁠דָּבָ֥ר הַ⁠זֶּֽה

If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “Because so many of us have disobeyed Yahweh and married foreign women, it will take a long time to resolve this problem” (See: Connect — Reason-and-Result Relationship)

לֹֽא־לְ⁠י֤וֹם אֶחָד֙ וְ⁠לֹ֣א לִ⁠שְׁנַ֔יִם

The phrase neither for one day nor for two is a figurative way of saying “not a matter of a short time.” Alternate translation: “something that will take a long time” (See: Idiom)

Ezra 10:14

יַֽעֲמְדוּ־נָ֣א שָׂ֠רֵי⁠נוּ לְֽ⁠כָל־הַ⁠קָּהָ֞ל

Here, stand for is an idiom that means “represent.” (In 10:16 it explains specifically how the community arranged for its leaders to be its representatives.) Alternate translation: “Let our leaders represent all of us” (See: Idiom)

הַ⁠הֹשִׁ֞יב נָשִׁ֤ים נָכְרִיּוֹת֙

See how you translated this expression in 10:2. Alternate translation: “those who have married foreign women” (See: Idiom)

לְ⁠עִתִּ֣ים מְזֻמָּנִ֔ים

If your language does not use passive verbal forms, you can use an active form to express this same idea. Alternate translation: “at times that you set for each one” or “when you have arranged for them to come” (See: Active or Passive)

וְ⁠עִמָּ⁠הֶ֛ם זִקְנֵי־עִ֥יר וָ⁠עִ֖יר וְ⁠שֹׁפְטֶ֑י⁠הָ

The phrase city by city is an idiom that means “each city.” Alternate translation: “with the elders and magistrates of each city” (See: Idiom)

חֲר֤וֹן אַף־אֱלֹהֵ֨י⁠נוּ֙

The idiom burning of the nose refers to being angry. Alternate translation: “our God's anger” (See: Idiom)

עַ֠ד לְ⁠הָשִׁ֞יב חֲר֤וֹן אַף־אֱלֹהֵ֨י⁠נוּ֙ מִמֶּ֔⁠נּוּ עַ֖ד לַ⁠דָּבָ֥ר הַ⁠זֶּֽה

When someone’s anger is turned back, that means figuratively that the person is no longer angry. Alternate translation: “until our God is no longer angry with us for disobeying in this way” (See: Metaphor)

לַ⁠דָּבָ֥ר הַ⁠זֶּֽה

After this phrase, the book ends its quotation of what the assembly replied to Ezra on this occasion. If you decided in 10:12 to mark their words as a quotation, you should indicate their ending here with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: Quote Markings)

Ezra 10:15

אַ֣ךְ

The word only indicates that the sentence it introduces makes an exception from the larger group that was mentioned before. In 10:12 it appeared that the whole group was in agreement, but now we find out that there were four men who did not agree. Use a natural way to indicate this contrast that makes it clear that there were two men who opposed the idea, then two more joined them in opposing the idea. Alternate translation: “But a few, namely,” (See: Connect — Exception Clauses)

יוֹנָתָ֧ן…וְ⁠יַחְזְיָ֥ה…עָמְד֣וּ עַל־זֹ֑את וּ⁠מְשֻׁלָּ֛ם וְ⁠שַׁבְּתַ֥י…עֲזָרֻֽ⁠ם

The implication is that while these four men spoke up in the assembly against investigating who among the Israelites had married foreign wives, their protests were unsuccessful. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Jonathan … and Jahzeiah … did not want the community to investigate who had married foreign women. And Meshullam and Shabbethai … supported them, but they were not able to convince the assembly” Alternatively, you could express this idea at the beginning of verse 16. (See: Assumed Knowledge and Implicit Information)

יוֹנָתָ֧ן בֶּן־עֲשָׂהאֵ֛ל

Jonathan is the name of a man, and Asahel is the name of his father. (See: How to Translate Names)

וְ⁠יַחְזְיָ֥ה בֶן־תִּקְוָ֖ה

Jahzeiah is the name of a man, and Tikvah is the name of his father. (See: How to Translate Names)

עָמְד֣וּ עַל־זֹ֑את

Here, stood against something means figuratively to have opposed it. Alternate translation: “did not want the community to investigate who had married foreign women” (See: Metaphor)

וּ⁠מְשֻׁלָּ֛ם וְ⁠שַׁבְּתַ֥י

These are the names of two men. (See: How to Translate Names)

Ezra 10:16

וַ⁠יַּֽעֲשׂוּ־כֵן֮ בְּנֵ֣י הַ⁠גּוֹלָה֒

See how you translated the expression the sons of the exile in 10:7. Alternate translation: “So the Jews who had returned to their homeland did what their assembly had decided” (See: Abstract Nouns)

וַ⁠יַּֽעֲשׂוּ־כֵן֮ בְּנֵ֣י הַ⁠גּוֹלָה֒

Since only a few were opposed to the plan, the larger group of Israelites agreed to do it. If your readers would misunderstand this, you might want to express this implied information here. Alternate translation: “But since only these few opposed the plan, the group of Israelites who had returned from exile decided to do it” (See: Assumed Knowledge and Implicit Information)

וַ⁠יִּבָּדְלוּ֩ עֶזְרָ֨א הַ⁠כֹּהֵ֜ן אֲנָשִׁ֨ים רָאשֵׁ֧י הָ⁠אָב֛וֹת לְ⁠בֵ֥ית אֲבֹתָ֖⁠ם וְ⁠כֻלָּ֣⁠ם בְּ⁠שֵׁמ֑וֹת

If your readers would misunderstand this, you could say this with an active form. Alternate translation: “Ezra the priest summoned the leaders of each clan by name” (See: Active or Passive)

רָאשֵׁ֧י הָ⁠אָב֛וֹת לְ⁠בֵ֥ית אֲבֹתָ֖⁠ם

As in 1:5 and many other places in the book, the heads of the fathers is an abbreviated way of saying “the heads of father’s houses,” and the house of the father or “father’s house” means a clan. Alternate translation: “the leaders of each clan” (See: Ellipsis)

עֶזְרָ֨א הַ⁠כֹּהֵ֜ן

Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a priest” (See: Distinguishing Versus Informing or Reminding)

וַ⁠יֵּשְׁב֗וּ

While it is likely that these leaders conducted their inquiry while sitting down, sat down here is a figurative way of saying “convened” or “met to do business.” Alternate translation: “They came back together” (See: Metaphor)

בְּ⁠י֤וֹם אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠עֲשִׂירִ֔י

You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may just want to use the numbers of the Hebrew day and month. Alternate translation: “on the first day of the tenth month” (See: Hebrew Months)

בְּ⁠י֤וֹם אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠עֲשִׂירִ֔י

The Hebrew uses a cardinal number here, one, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “first,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “on the first day of the tenth month” (See: Ordinal Numbers)

לְ⁠דַרְי֖וֹשׁ הַ⁠דָּבָֽר

Here, seek out figuratively means to “investigate.” Alternate translation: “to make a list of who had married foreign women” (See: Metaphor)

Ezra 10:17

וַ⁠יְכַלּ֣וּ בַ⁠כֹּ֔ל אֲנָשִׁ֕ים

Finished with is an idiom here. Alternate translation: “they succeeded in identifying all the men” (See: Idiom)

הַ⁠הֹשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת

See how you translated this expression in 10:2. Alternate translation: “who had married foreign women” (See: Idiom)

עַ֛ד י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן

You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may just want to use the numbers of the Hebrew day and month. Alternate translation: “by the first day of the first month” (See: Hebrew Months)

עַ֛ד י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן

The Hebrew uses a cardinal number here, one, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “first,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “on the first day of the tenth month” (See: Ordinal Numbers)

עַ֛ד י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן

If it is more natural in your language, you can put this time phrase first in the verse, as in the UST. (See: Information Structure)

Ezra 10:18

וַ⁠יִּמָּצֵא֙ מִ⁠בְּנֵ֣י

If your readers would misunderstand this, you could say this with an active form, and you could say who did the action. “The clan leaders identified some men from among” Alternate translation: (See: Active or Passive)

מִ⁠בְּנֵ֣י הַ⁠כֹּהֲנִ֔ים

Here, sons of is a figurative expression that means “descendants of.” These men are all descendants of men who had been priests in Jerusalem. Alternate translation: “among the descendants of the priests” (See: Idiom)

אֲשֶׁ֥ר הֹשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת

See how you translated this expression in 10:2. Alternate translation: “who had married foreign women” (See: Idiom)

מִ⁠בְּנֵ֨י יֵשׁ֤וּעַ בֶּן־יֽוֹצָדָק֙ וְ⁠אֶחָ֔י⁠ו

Here, the sons of Jeshua figuratively means “the descendants of Jeshua,” since Jeshua lived many years before this time, but son of Jozadak is literal because Jeshua was the biological son of Jozadak. Brothers could mean biological brothers, but it is more likely that it refers figuratively to relatives. Alternate translation: “from the descendants of Jeshua the son of Jozadak and his relatives” (See: Metaphor)

מַֽעֲשֵׂיָה֙ וֶֽ⁠אֱלִיעֶ֔זֶר וְ⁠יָרִ֖יב וּ⁠גְדַלְיָֽה

These are the names of four men. (See: How to Translate Names)

Ezra 10:19

וַ⁠יִּתְּנ֥וּ

Here the word So indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, they gave” (See: Connect — Reason-and-Result Relationship)

וַ⁠יִּתְּנ֥וּ יָדָ֖⁠ם

This means that the men shook hands with the clan leaders to signify that they were making a promise. Alternate translation: “So they shook hands in pledge” or “So they grasped hands with their leaders as a sign of promise” (See: Symbolic Action)

לְ⁠הוֹצִ֣יא נְשֵׁי⁠הֶ֑ם

As in 10:3, to cause to go out is a Hebrew idiom that means to divorce and send away. Alternate translation: “that they would divorce their wives and send them away” (See: Idiom)

וַ⁠אֲשֵׁמִ֥ים אֵֽיל־צֹ֖אן עַל־אַשְׁמָתָֽ⁠ם

Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “and that they would sacrifice a ram from their flocks as a guilt offering, since the clan leaders had found them guilty” (See: Ellipsis)

אֵֽיל־צֹ֖אן

A flock is a group of small animals such as sheep or goats. If it is unnecessary or unnatural to say that the ram was from a flock, then you can just say that it was a ram, as in the UST. (See: When to Keep Information Implicit)

Ezra 10:20

וּ⁠מִ⁠בְּנֵ֣י אִמֵּ֔ר

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Immer” (See: Metaphor)

חֲנָ֖נִי וּ⁠זְבַדְיָֽה

These are the names of two men. (See: How to Translate Names)

Ezra 10:21

וּ⁠מִ⁠בְּנֵ֖י חָרִ֑ם

Here, sons figuratively means “descendants.” Alternate translation: “And from the descendants of Harim” (See: Metaphor)

מַעֲשֵׂיָ֤ה וְ⁠אֵֽלִיָּה֙ וּֽ⁠שְׁמַֽעְיָ֔ה וִ⁠יחִיאֵ֖ל וְ⁠עֻזִיָּֽה

These are the names of five men. (See: How to Translate Names)

Ezra 10:22

וּ⁠מִ⁠בְּנֵ֖י פַּשְׁח֑וּר

Here, sons figuratively means “descendants.” Alternate translation: “And from the descendants of Pashhur” (See: Metaphor)

אֶלְיוֹעֵינַ֤י מַֽעֲשֵׂיָה֙ יִשְׁמָעֵ֣אל נְתַנְאֵ֔ל יוֹזָבָ֖ד וְ⁠אֶלְעָשָֽׂה

These are the names of six men. (See: How to Translate Names)

Ezra 10:23

הַ⁠לְוִיִּ֑ם

See how you translated Levites in 2:40. Review the explanation in the note there if that would be helpful. (See: How to Translate Names)

יוֹזָבָ֣ד וְ⁠שִׁמְעִ֗י וְ⁠קֵֽלָיָה֙ ה֣וּא קְלִיטָ֔א פְּתַֽחְיָ֥ה יְהוּדָ֖ה וֶ⁠אֱלִיעֶֽזֶר

These are the names of six men and an alternate name for one of them. (See: How to Translate Names)

Ezra 10:24

הַ⁠מְשֹׁרְרִ֖ים

The term singers refers to the same occupational group as in 2:41. Review the explanation in the note there if that would be helpful.

אֶלְיָשִׁ֑יב

Eliashib is the name of a man. (See: How to Translate Names)

הַ⁠שֹּׁ֣עֲרִ֔ים

The term gatekeepers refers to the same occupational group as in 2:42. Review the explanation in the note there if that would be helpful.

שַׁלֻּ֥ם וָ⁠טֶ֖לֶם וְ⁠אוּרִֽי

These are the names of three men. (See: How to Translate Names)

Ezra 10:25

וּ⁠מִֽ⁠יִּשְׂרָאֵ֑ל

All of the men in the lists in this chapter were Israelites. So the phrase from Israel refers to the other Israelite men who did not belong to the clans or groups mentioned in the previous lists. If it would be helpful for your readers, you can make this clear in your translation. Alternate translation: “These were from the rest of the Israelites” (See: Assumed Knowledge and Implicit Information)

מִ⁠בְּנֵ֣י פַרְעֹ֡שׁ

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Parosh” (See: Metaphor)

רַ֠מְיָה וְ⁠יִזִּיָּ֤ה וּ⁠מַלְכִּיָּה֙ וּ⁠מִיָּמִ֣ן וְ⁠אֶלְעָזָ֔ר וּ⁠מַלְכִּיָּ֖ה וּ⁠בְנָיָֽה

These are the names of seven men. (See: How to Translate Names)

Ezra 10:26

וּ⁠מִ⁠בְּנֵ֖י עֵילָ֑ם

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Elam” (See: Metaphor)

מַתַּנְיָ֤ה זְכַרְיָה֙ וִ⁠יחִיאֵ֣ל וְ⁠עַבְדִּ֔י וִ⁠ירֵמ֖וֹת וְ⁠אֵלִיָּֽה

These are the names of six men. (See: How to Translate Names)

Ezra 10:27

וּ⁠מִ⁠בְּנֵ֖י זַתּ֑וּא

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Zattu” (See: Metaphor)

אֶלְיוֹעֵנַ֤י אֶלְיָשִׁיב֙ מַתַּנְיָ֣ה וִֽ⁠ירֵמ֔וֹת וְ⁠זָבָ֖ד וַ⁠עֲזִיזָֽא

These are the names of six men. (See: How to Translate Names)

Ezra 10:28

וּ⁠מִ⁠בְּנֵ֖י בֵּבָ֑י

Here, sons figuratively means “descendants.” Alternate translation: “from the descendants of Bebai” (See: Metaphor)

יְהוֹחָנָ֥ן חֲנַנְיָ֖ה זַבַּ֥י עַתְלָֽי

These are the names of four men. (See: How to Translate Names)

Ezra 10:29

וּ⁠מִ⁠בְּנֵ֖י בָּנִ֑י

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Bani” (See: Metaphor)

מְשֻׁלָּ֤ם מַלּוּךְ֙ וַ⁠עֲדָיָ֔ה יָשׁ֖וּב וּ⁠שְׁאָ֥ל ירמות

These are the names of six men. (See: How to Translate Names)

Ezra 10:30

וּ⁠מִ⁠בְּנֵ֛י פַּחַ֥ת מוֹאָ֖ב

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Pahath-Moab” (See: Metaphor)

עַדְנָ֣א וּ⁠כְלָ֑ל בְּנָיָ֤ה מַעֲשֵׂיָה֙ מַתַּנְיָ֣ה בְצַלְאֵ֔ל וּ⁠בִנּ֖וּי וּ⁠מְנַשֶּֽׁה

These are the names of eight men. (See: How to Translate Names)

Ezra 10:31

וּ⁠בְנֵ֖י חָרִ֑ם

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Harim” (See: Metaphor)

אֱלִיעֶ֧זֶר יִשִּׁיָּ֛ה מַלְכִּיָּ֖ה שְׁמַֽעְיָ֥ה שִׁמְעֽוֹן

These are the names of five men. (See: How to Translate Names)

Ezra 10:32

בְּנְיָמִ֥ן מַלּ֖וּךְ שְׁמַרְיָֽה

These are the names of three men. (See: How to Translate Names)

Ezra 10:33

מִ⁠בְּנֵ֖י חָשֻׁ֑ם

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Hashum” (See: Metaphor)

חָשֻׁ֑ם מַתְּנַ֤י מַתַּתָּה֙ זָבָ֣ד אֱלִיפֶ֔לֶט יְרֵמַ֥י מְנַשֶּׁ֖ה שִׁמְעִֽי

These are the names of eight men. (See: How to Translate Names)

Ezra 10:34

מִ⁠בְּנֵ֣י בָנִ֔י

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Bani” (See: Metaphor)

מַעֲדַ֥י עַמְרָ֖ם וְ⁠אוּאֵֽל

These are the names of three men. (See: How to Translate Names)

Ezra 10:35

בְּנָיָ֥ה בֵדְיָ֖ה כלהי

These are the names of three men. (See: How to Translate Names)

Ezra 10:36

וַנְיָ֥ה מְרֵמ֖וֹת אֶלְיָשִֽׁיב

These are the names of three men. (See: How to Translate Names)

Ezra 10:37

מַתַּנְיָ֥ה מַתְּנַ֖י ו⁠יעשו

These are the names of three men. (See: How to Translate Names)

Ezra 10:38

וּ⁠בָנִ֥י וּ⁠בִנּ֖וּי שִׁמְעִֽי

These are the names of three men. (See: How to Translate Names)

וּ⁠בָנִ֥י וּ⁠בִנּ֖וּי שִׁמְעִֽי

The ULT represents the reading of the Hebrew text, but many scholars believe that the correct reading of this verse is found in ancient Greek translations. This is represented in the UST. You may choose to follow the reading of the preferred Bible translation used in your area, and include the other reading in a footnote. (See: Textual Variants)

Ezra 10:39

וְ⁠שֶֽׁלֶמְיָ֥ה וְ⁠נָתָ֖ן וַ⁠עֲדָיָֽה

These are the names of three men. (See: How to Translate Names)

Ezra 10:40

מַכְנַדְבַ֥י שָׁשַׁ֖י שָׁרָֽי

These are the names of three men. (See: How to Translate Names)

Ezra 10:41

עֲזַרְאֵ֥ל וְ⁠שֶׁלֶמְיָ֖הוּ שְׁמַרְיָֽה

These are the names of three men. (See: How to Translate Names)

Ezra 10:42

שַׁלּ֥וּם אֲמַרְיָ֖ה יוֹסֵֽף

These are the names of three men. (See: How to Translate Names)

Ezra 10:43

מִ⁠בְּנֵ֖י נְב֑וֹ

Here, sons figuratively means “descendants.” Alternate translation: “From the descendants of Nebo” (See: Metaphor)

יְעִיאֵ֤ל מַתִּתְיָה֙ זָבָ֣ד זְבִינָ֔א יַדַּ֥י וְ⁠יוֹאֵ֖ל בְּנָיָֽה

These are the names of seven men. (See: How to Translate Names)

Ezra 10:44

כָּל־אֵ֕לֶּה נָשְׂא֖וּ נָשִׁ֣ים נָכְרִיּ֑וֹת

As in 9:2, lifted is an idiom that means “married.” Alternate translation: “All of these men had married foreign women” (See: Idiom)

וְ⁠יֵ֣שׁ מֵ⁠הֶ֣ם נָשִׁ֔ים וַ⁠יָּשִׂ֖ימוּ בָּנִֽים

The implication is that if a foreign wife had borne children, the Israelite husband would send both the wife and her children away, as 10:3 describes. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Some of the foreign wives had borne children, and the men who had married them divorced them and sent away both them and their children.” (See: Assumed Knowledge and Implicit Information)

בָּנִֽים

The term sons here means “children” and includes both boys and girls. Alternate translation: “children” (See: When Masculine Words Include Women)