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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 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. He knew 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 Promised Land. 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. (See: Promised Land)

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 they actually happened. Translators should pay attention to notes that signal when events are probably out of order.

Ezra 1

Ezra 01 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

Upon return to Judea, the focus of the rest of the Old Testament is on the Jewish people.

Ezra 1:1

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 had previously conquered them. 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 the ruler of 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. 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: Metonymy)

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 “Jeremiah announced this promise” (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 made Cyrus want to act” (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 the way 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 made Cyrus want to act” (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” (See: Connect – Reason-and-Result Relationship)

וַ⁠יַּֽעֲבֶר־קוֹל֙ בְּ⁠כָל־מַלְכוּת֔⁠וֹ

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: “Cyrus also sent out written copies of the decree” or “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: Phrases that Inform or Remind)

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: “has made me the unchallenged ruler over this entire land” (See: Hyperbole)

נָ֣תַן לִ֔⁠י

This is an idiom. Alternate translation: “has made me the ruler 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”

בַ֔יִת

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: Phrases that Inform or Remind)

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

All could possibly indicate that this decree envisions 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.) Alternate translation: “whoever is an Israelite, from any tribe” (See: Assumed Knowledge and Implicit Information)

יְהִ֤י אֱלֹהָי⁠ו֙ עִמּ֔⁠וֹ וְ⁠יַ֕עַל

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. Alternate translation: “may his God make him successful as he goes” (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: “let him return to Jerusalem” (See: Idiom)

לִ⁠ירוּשָׁלִַ֖ם אֲשֶׁ֣ר בִּ⁠יהוּדָ֑ה

Cyrus once again provides background information about the city. Alternate translation: “Jerusalem, in the province of Judah” (See: Phrases that Inform or Remind)

בֵּ֤ית יְהוָה֙

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, whose temple is in Jerusalem” (See: Phrases that Inform or Remind)

Ezra 1:4

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

The structure of this sentence may present difficulties for some readers because the long phrase at the beginning actually describes who will receive the action, rather than who will do the action. To make things clearer for your readers, 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. He means a 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 together like this is a characteristic Hebrew construction, but it might represent an unnecessary duplication in your language. If it would be clearer for your readers, you could omit any translation of the word “there.”

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: “help him by providing” (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 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: “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” (See: Connect – Reason-and-Result Relationship)

רָאשֵׁ֣י הָ⁠אָב֗וֹת

This is an abbreviated way of saying the heads of 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

In this context, the term 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: “started making preparations to travel 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: “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: “helped 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

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. 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 put in the temple of his own gods” (See: Assumed Knowledge and Implicit Information)

נְבֽוּכַדְנֶצַּר֙

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

Ezra 1:8

וַ⁠יּֽוֹצִיאֵ֗⁠ם כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס עַל־יַ֖ד מִתְרְדָ֣ת

Here, hand figuratively represents control and action. The expression means that Mithredath did this at the command of Cyrus and on his behalf. Alternate translation: “King Cyrus of Persia had his treasurer Mithredath 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 the valuable possessions of a monarch and for the places where they are stored safely. (See: Translate Unknowns)

וַֽ⁠יִּסְפְּרֵ⁠ם֙ לְ⁠שֵׁשְׁבַּצַּ֔ר

He means Mithredath, and them means the objects for the temple. This expression means that Mithredath not only gave Sheshbazzar the objects, he also gave him a detailed accounting of how many there were of each kind, as recorded in 1:9 and 1:10. This likely does not mean that Mithredath handed Sheshbazzar the objects one at a time while announcing the number of each one. Alternate translation: “Mithredath turned them over to Sheshbazzar along with a detailed list of them” (See: Idiom)

לְ⁠שֵׁשְׁבַּצַּ֔ר

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

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. It would probably be best simply to translate both names consistently where they appear without calling attention to the difference and trying to explain it, since there is no clear and generally accepted explanation for it. (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: “the governor of the province of Judah”

Ezra 1:9

וְ⁠אֵ֖לֶּה מִסְפָּרָ֑⁠ם

This expression means this is how many there were of each kind of utensil (See: Idiom)

Ezra 1:10

כְּפ֤וֹרֵי כֶ֨סֶף֙ מִשְׁנִ֔ים

This means that these bowls were a different type of bowl than the gold ones just mentioned. 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 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 it would be clearer in your language, 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 02 General Notes

Special concepts in this chapter

Genealogy

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

Ezra 2:1

בְּנֵ֣י הַ⁠מְּדִינָ֗ה

The book speaks figuratively here of the province of Judah as if it were the ancestor of all the Jews who had come from there. Alternate translation: “the people from the province of Judah” (See: Personification)

הַ⁠מְּדִינָ֗ה

The province means the province of Judah. The document 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: “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 it would be clearer in your language, you could translate the idea behind these terms with verbs. Alternate translation: “Nebuchadnezzar, the king of Babylon, had taken their ancestors prisoner and transported them to Babylon” (See: Abstract Nouns)

אִ֥ישׁ לְ⁠עִירֽ⁠וֹ׃

Here, a man means each one or each person. Alternate translation: “they went 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: “the leaders of this group were”

זְרֻבָּבֶ֗ל יֵשׁ֡וּעַ נְ֠חֶמְיָה שְׂרָיָ֨ה רְֽעֵלָיָ֜ה מָרְדֳּכַ֥י בִּלְשָׁ֛ן מִסְפָּ֥ר בִּגְוַ֖י רְח֣וּם בַּעֲנָ֑ה

These are the names of twelve men. (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

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

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

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

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 descendants. (See: How to Translate Names)

Ezra 2:7

בְּנֵ֣י עֵילָ֔ם

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

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

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

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

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

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

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

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

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

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

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

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

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

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 town of Bethlehem as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that town. Alternate translation: “from the town of Bethlehem, 123 returned” (See: Personification)

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 town of Azmaveth as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that town. Alternate translation: “from the town of Azmaveth” (See: Personification)

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 towns of Kirjath-Arim, Kephirah, and Beeroth as if they were the ancestors of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in these towns. Alternate translation: “from the towns of Kirjath-Arim, Kephirah, and Beeroth” (See: Personification)

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 towns of Ramah and Geba as if they were the ancestors of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in these towns. Alternate translation: “from the towns of Ramah and Geba” (See: Personification)

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 town of Nebo as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that town. Alternate translation: “from the town of Nebo” (See: Personification)

נְב֖וֹ

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

Ezra 2:30

בְּנֵ֣י מַגְבִּ֔ישׁ

The list speaks here of the town of Magbish as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that town. Alternate translation: “from the town of Magbish” (See: Personification)

מַגְבִּ֔ישׁ

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

Ezra 2:31

בְּנֵי֙ עֵילָ֣ם

The list speaks here of the town of Elam as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that 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: Personification)

עֵילָ֣ם

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

Ezra 2:32

בְּנֵ֣י חָרִ֔ם

The list speaks here of the town of Harim as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that town. Alternate translation: “from the town of Harim” (See: Personification)

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 towns of Lod, Hadid, and Ono as if they were the ancestors of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in these towns. Alternate translation: “from the towns of Lod, Hadid, and Ono” (See: Personification)

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 city of Jericho as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that city. Alternate translation: “from the city of Jericho” (See: Personification)

יְרֵח֔וֹ

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

Ezra 2:35

בְּנֵ֣י סְנָאָ֔ה

The list speaks here of the town of Senaah as if it were the ancestor of all the people who lived there. It is saying figuratively that these men were from families that had originally lived in that town. Alternate translation: “from the town of Senaah” (See: Personification)

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׃

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 descendants. (See: How to Translate Names)

לְ⁠בֵ֣ית יֵשׁ֔וּעַ

Here, house describes all the people descended from a particular person. The document 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

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

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

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

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

יֵשׁ֧וּעַ וְ⁠קַדְמִיאֵ֛ל…הוֹדַוְיָ֖ה

Jeshua and Kadmiel are men’s names, and Hodevah is the name of their 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

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

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

הַ⁠שֹּֽׁעֲרִ֗ים

The gatekeepers refers to people who had been assigned to the gates of the city Jerusalem and 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

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׃

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׃

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׃

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׃

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׃

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׃

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׃

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׃

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׃

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׃

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׃

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׃

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

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 under later kings. Alternate translation: “the laborers that King Solomon first conscripted” or “laborers who had worked for the kingdom” (See: Translate Unknowns)

בְּנֵי־סֹטַ֥י בְּנֵי־הַ⁠סֹּפֶ֖רֶת בְּנֵ֥י פְרוּדָֽא׃

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׃

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׃

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”

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 from Babylon” (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: “they had no records to prove”

בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם אִ֥ם מִ⁠יִּשְׂרָאֵ֖ל הֵֽם

These two longer phrases mean similar things. The second phrase explains the meaning of the first for clarity and emphasis. If it would be clearer in your language, you could combine these phrases. 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 וְ⁠זַרְעָ֔⁠ם

These two short phrases mean similar things. They are used together to emphasize that accurate records would be required to prove a person’s lineage. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “what their lineage was” (See: Doublet)

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: “who their ancestors were” (See: Metaphor)

Ezra 2:60

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

Alternate translation: “altogether 652 men returned who were from the descendants of Delaiah, Tobiah, and Nekoda”

בְּנֵי־דְלָיָ֥ה בְנֵי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א

Sons figuratively means descendants. 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

Sons figuratively means descendants. Alternate translation: “descendants of the priests” (See: Metaphor)

בְּנֵ֥י חֳבַיָּ֖ה בְּנֵ֣י הַקּ֑וֹץ בְּנֵ֣י בַרְזִלַּ֗י

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

Alternate translation: “Barzillai married a woman who was one of the descendants of Barzillai the Gileadite”

מִ⁠בְּנ֞וֹת בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙

Daughters figuratively means descendants. Alternate translation: “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 וְ⁠לֹ֣א נִמְצָ֑אוּ וַֽ⁠יְגֹאֲל֖וּ מִן־הַ⁠כְּהֻנָּֽה׃

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “they were not able to find any mention of their names in the lists of people who were descendants of the 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 it would be clearer in your language, you could translate the idea behind this term with an equivalent phrase. Alternate translation: “so they were not allowed to serve as priests” (See: Abstract Nouns)

Ezra 2:63

הַ⁠תִּרְשָׁ֨תָא֙

This was the formal Persian title of the governor. If it would be clearer in your language, 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 the priests. 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 their office. The priest means specifically the high priest, since he was the one who had possession of the objects that this verse describes (see next note). 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 it would be clearer in your language, 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 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 הָֽ⁠אָב֔וֹת

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: “leaders” (See: Metaphor)

לְ⁠בֵ֥ית יְהוָ֖ה אֲשֶׁ֣ר בִּ⁠ירוּשָׁלִָ֑ם…לְ⁠בֵ֣ית הָֽ⁠אֱלֹהִ֔ים

As in 1:3–4, the expressions house of Yahweh and house of God both figuratively mean the 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 “2,200 silver bars,” or give the equivalent weight, or use the biblical term and give the equivalent weight in a note. (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 Nethinim 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 repeats the meaning of the previous sentence, perhaps for emphasis, to show that the return was accomplished successfully. You do not need to translate this sentence separately if that might be confusing for your readers. Its meaning is included in the alternate translation suggested for the previous sentence. (See: Parallelism)

Ezra 3

Ezra 03 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 it would be clearer in your language, you could show this relationship by using a fuller phrase. Alternate translation: “once 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 2:6 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: Phrases that Inform or Remind)

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 it would be clearer in your language, you could say this with an active form. Alternate translation: “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: “in a huge crowd” (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 it would be clearer in your language, you could show this relationship by using a fuller phrase. Alternate translation: “once everyone had gathered” (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: “took action” or “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: “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: “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 it would be clearer in your language, 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: Phrases that Inform or Remind)

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 it would be clearer in your language, 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 it would help make things clearer for your readers. (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 speaks figuratively of dread or fear as if it were a living thing that could land on or rest on the Israelites. Alternate translation: “they were very afraid” (See: Personification)

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 it would be clearer in your language, 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 it would be clearer in your language, 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 it would be clearer in your language, 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 it would be clearer in your language, you could show this relationship by using a phrase such as “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 it would be clearer in your language, 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

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” (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, they 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: “they hired masons and carpenters” (See: Idiom)

וַ⁠יִּ֨תְּנוּ־כֶ֔סֶף

Silver here means money. Though the payment may well have been in the form of silver coins, such as are described in 2:69, the value of the payment is in view. The book is describing that value figuratively by reference to something associated with it, the silver that served as the medium of exchange. Alternate translation: “they paid money” or “they hired”

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. Gave would now have the sense of "sent," since the leaders made this payment in kind rather than in cash. Alternate translation: “they also sent grain and wine and olive oil to the 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. Food means anything to eat, but here it probably means one kind of food, grain, which the Israelites grew in their land and which they could transport relatively easily. 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: “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 it would be clearer in your language, 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 it would be clearer in your language, you could say this with an active form. Alternate translation: “King Cyrus of Persia had authorized them to do this” (See: Active or Passive)

כְּ⁠רִשְׁי֛וֹן כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרַ֖ס עֲלֵי⁠הֶֽם

If it would be clearer in your language, you could put this sentence 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…בַּ⁠חֹ֖דֶשׁ הַ⁠שֵּׁנִ֑י

The word and at the beginning of this phrase indicates that the events the story will now relate came after the events it has just described. If it would be clearer in your language, you could show this relationship by saying something like, "then, in the second month of the second year." You could also indicate the specific amount of time that had passed since the time of the earlier events by saying something like, "then, seven months later." (See: Connect – Sequential Time Relationship)

וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית…בַּ⁠חֹ֖דֶשׁ הַ⁠שֵּׁנִ֑י

Alternate translation: “in month two of year two” (See: Ordinal Numbers)

וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית…בַּ⁠חֹ֖דֶשׁ הַ⁠שֵּׁנִ֑י

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. (See: Hebrew Months)

וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית לְ⁠בוֹאָ֞⁠ם אֶל־בֵּ֤ית הָֽ⁠אֱלֹהִים֙ לִ⁠יר֣וּשָׁלִַ֔ם

At this time, there was no temple in Jerusalem. So this phrase likely means one of two things: (1) The book could be referring implicitly to the purpose for which they came. In that case, it would mean "in the second year after they returned to Jerusalem in order to build a new temple there." or (2) The book could also be describing the return to Judah generally by referring to one prominent place in Judah, the temple site in Jerusalem. In that case, it would mean "in the second year after they returned from exile to the province of Judah to resettle there." You could say either of those things as an alternate translation if that would be helpful to your readers. (See: Assumed Knowledge and Implicit Information)

בֵּ֤ית הָֽ⁠אֱלֹהִים֙

Alternate translation: “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 say one of these things explicitly. Alternate translation: “in the second month, once they had received sufficient materials” or “in the second month, once the spring weather came” or “in the second month, the same month when King Solomon laid the foundation of the first temple.” (See: Assumed Knowledge and Implicit Information)

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: “their fellow leaders, the priests and Levites” (See: Metaphor)

וְ⁠כָל־הַ⁠בָּאִים֙ מֵ⁠הַ⁠שְּׁבִ֣י

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 it would be clearer in your language, 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. This most likely means "began to build a new temple." You could say that as an alternate translation if it would be helpful to your readers. (See: Ellipsis)

וַ⁠יַּעֲמִ֣ידוּ

This phrase describes the purpose for which the Jewish leaders took the actions that the rest of the verse describes. If it would be clearer in your language, 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 new temple. Alternate translation: “to supervise the construction of a new temple for Yahweh.” (See: Ellipsis)

בֵּית־יְהוָֽה

See how you translated this expression in 1:3. Alternate translation: “a new temple for Yahweh”

Ezra 3:9

וַ⁠יַּעֲמֹ֣ד

The word and indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “so” (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, as those terms likely are later in the verse. Rather, they would describe the biological sons and brothers of Jeshua as people 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 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 people who helped supervise the temple construction.

בְּנֵֽי־יְהוּדָה֙

But here, sons does figuratively mean descendants. As 2:40 explains, Jeshua and Kadmiel were the leaders of two Levite clans that were both descended from a man named Hodaviah. Alternate translation: “who were all descendants of Hodaviah” (See: Metaphor)

יְהוּדָה֙

Judah is the name of a man. See how you translated it in 2:40. (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 their 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)

הַ⁠מְּלָאכָ֖ה בְּ⁠בֵ֣ית הָ⁠אֱלֹהִ֑ים

As in 2:69 and 3:8, the work means the project of rebuilding the temple. Alternate translation: “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. (1) One possibility is that it 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. (2) Another possibility is that the people listed here helped Jeshua, Kadmiel, and their relatives supervise other people who did the construction work. If it would be helpful to your readers, you could say one of those things explicitly. Alternate translations: (1) “those workers were the sons and grandsons of a man named Henadad and all the other Levites” or, (2) “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)

בְּנֵי֙ חֵֽנָדָ֔ד בְּנֵי⁠הֶ֥ם וַ⁠אֲחֵי⁠הֶ֖ם הַ⁠לְוִיִּֽם

(1) Their 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 the biological brothers mentioned earlier in the verse. The phrase would refer to all the other Levites who had returned from exile. (2) However, their could also refer to the sons of Henadad. It would still mean "fellow Levites," and it would indicate that those men were Levites themselves. Alternate translations: (1) “the sons and grandsons of a man named Henadad and all the other Levites who had returned from exile” or (2) “the sons and grandsons of a man named Henadad 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. 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 and 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.) If it would be clearer in your language, you could show this relationship by using a word such as "then." Alternate translation: “then the builders laid the foundation of the new temple for Yahweh” (See: Connect – Sequential Time Relationship)

וְ⁠יִסְּד֥וּ…אֶת־הֵיכַ֣ל

This likely means that the workers had done more than set stone blocks in place to support the temple walls. They had probably set the entire temple floor in stone. This would have allowed many of the people who had come for this celebration to stand within the site of the future temple. It would also have enabled the priests to wear their special garments and keep them clean. Alternate translation: “set the temple floor in stone” (See: Assumed Knowledge and Implicit Information)

וְ⁠יִסְּד֥וּ

The word and at the beginning of this sentence indicates that the event it describes took place at the same time as the event the story has just related. If it would be clearer in your language, you could show this relationship in this case by using a phrase such as "at that time." (See: Connect – Simultaneous Time Relationship)

וַ⁠יַּעֲמִידוּ֩ הַ⁠כֹּהֲנִ֨ים מְלֻבָּשִׁ֜ים בַּ⁠חֲצֹֽצְר֗וֹת

As in 2:63 and 3:9, stand is a figurative way of saying that a person assumes the duties of their office. Alternate translation: “they had the priests, wearing their sacred garments, come to the temple site  and play their trumpets” (See: Metaphor)

מְלֻבָּשִׁ֜ים

If it would be clearer in your language, 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: “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

Cymbals are 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 make this phrase the second sentence in the verse, since it gives the reason for the results that would come afterwards, and you could show the connection by using a word like "so." Alternate translation: “to worship Yahweh in the way that King David of Israel had commanded" (See: Connect – Reason-and-Result Relationship)

יְדֵ֖י דָּוִ֥יד

Here, the phrase, hands of the king, ise used figuratively to represent his power to give commands. Alternate translation: “as David 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: Phrases that Inform or Remind)

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 it would be clearer in your language, you could show this relationship by using an equivalent phrase. Alternate translation: “once all the musicians were in place” (See: Connect – Sequential Time Relationship)

וַֽ֠⁠יַּעֲנוּ

They means the Levite singers. In response 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: “the Levites sang responsively” or “the Levites sang antiphonally”

כִּ֣י ט֔וֹב כִּֽי־לְ⁠עוֹלָ֥ם חַסְדּ֖⁠וֹ עַל־יִשְׂרָאֵ֑ל

These are at least some of the words that the Levites sang on this occasion. Based on their other occurrences in the Bible, they may be the words to a refrain that the second group sang in response to verses that the first group sang. Or they may be the entire lyrics to a song that was sung for this celebration. Either way, it may be helpful to your readers to indicate that they 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 their word and fulfill their responsibilities. Covenant faithfulness refers specifically to Yahweh keeping all of the promises he made to the people of Israel. If it would be clearer in your language, you could translate the idea behind this word with an expression such as "keep promises." Alternate translation: “Yahweh always keeps the promises he made to Israel” (See: Abstract Nouns)

עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה

If it would be clearer in your language, 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)

Ezra 3:12

וְ⁠רַבִּ֡ים

The word but indicates that the sentence it introduces will draw a contrast. That contrast is specifically between the joyful way readers would expect all the Israelites to have responded 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: “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 to have 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. One possibility is that 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. Another possibility is that 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. If it would be helpful to your readers, you could say one of these things explicitly. Alternate translations: “wept loudly because they thought this new temple could never be as glorious as the first one” or “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 begin construction on a building. It is a reference to the first step, laying a foundation, though it may mean starting the project generally. Eyes figuratively represent sight. So this phrase means "when construction began on the temple in their sight." Alternate translation: “when they saw the foundation 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: “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: “many others were giving loud, happy shouts” (See: Abstract Nouns)

Ezra 3:13

וְ⁠אֵ֣ין

The word so 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)

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

If it would be clearer in your language, 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 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 people weeping” (See: Assumed Knowledge and Implicit Information)

וְ⁠הַ⁠קּ֥וֹל נִשְׁמַ֖ע עַד־לְ⁠מֵ⁠רָחֽוֹק

If it would be clearer in your language, 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 04 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. 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: “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 after King Nebuchadnezzar had conquered Jerusalem and had taken many Jews as captives to Babylon. 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 worshiped” (See: Phrases that Inform or Remind)

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” (See: Connect – Reason-and-Result Relationship)

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 thwart 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: “they said to the Jews, ‘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 were prepared to allow. You could begin the sentence with a word like "however" or "nevertheless" to indicate this contrast. (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. Alternate translation: “the clan leaders” (See: Ellipsis)

רָאשֵׁ֤י הָֽ⁠אָבוֹת֙

See how you translated this expression in 1:5. Review the note there if that would be helpful. Alternate translation: “the clan leaders”

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)

כִּי֩

This word 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: Phrases that Inform or Remind)

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 to be devotees of 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." 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 it apparently is. Alternate translation: “for that is what King Cyrus of Persia commanded” (See: Assumed Knowledge and Implicit Information)

Ezra 4:4

וַ⁠יְהִי֙

In Hebrew storytelling, this is a common way of introducing a new event. 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)

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 it would be clearer in your language, 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: “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: “intimidating the people of Judah” (See: Metaphor)

עַם־יְהוּדָ֑ה

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

Ezra 4:5

וְ⁠סֹכְרִ֧ים עֲלֵי⁠הֶ֛ם יוֹעֲצִ֖ים

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: “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

D*ays* 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

This phrase 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 actually 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 chapter 5, 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 verses 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 it would be clearer for your readers. (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” (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 it would be clearer in your language, you could translate the idea behind this word with a verb such as accuse. Alternate translation: “they wrote a letter in which they accused” (See: Abstract Nouns)

כָּתְב֣וּ שִׂטְנָ֔ה

Another way to view this phrase is that the book is referring figuratively to the physical letter by reference to something associated with it, its content, that is, what the enemies of the Jews said about them in it. If it would be clearer in your language, 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

This phrase indicates that the events the story will now relate came after the event it has just described. If it would be clearer in your language, you could show this relationship by using a word such as "then." (See: Connect – Sequential Time Relationship)

וּ⁠בִ⁠ימֵ֣י אַרְתַּחְשַׁ֗שְׂתָּא

The term days is used figuratively here to refers 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: “his 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)

הַֽ⁠נִּשְׁתְּוָ֔ן כָּת֥וּב

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “these officials arranged for someone to write their letter for them” (See: Active or Passive)

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.) (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. 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: “here is what they wrote to the king” (See: Metonymy)

Ezra 4:9

אֱדַ֜יִן

This Aramaic term often introduces a new episode in a story. But since the book is not continuing the story here, but instead quoting a document that begins with a list of names, here the book may be using the term to introduce the document that it is quoting. If it would be clearer in your language, you could omit any translation of the term. Alternatively, you could 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

If this word is introducing a quotation from a document, but you choose not to translate it, you could use some other means to indicate that this is a quotation, such as quotation marks or whatever other punctuation or convention your language commonly uses for that purpose. (See: Quote Markings)

רְח֣וּם בְּעֵל־טְעֵ֗ם

Rehum is is the name of a man and 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 is the name of a man and 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: “their associates, who were judges, rulers, and officials” (See: Idiom)

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 וּ⁠כְעֶֽנֶת

This could mean one of two things. (1) It could be referring to two sets of people groups: (a) some further groups that, like the four listed in 4:9, Ashurbanipal exiled to the region of Samaria, and (b) 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. Alternate translation: “and all the other people groups whom the great and noble Ashurbanipal exiled and settled in the cities of Samaria, and all the other people groups living in Beyond-the-River” 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. Alternate translation: “and all the other people groups whom the great and noble Ashurbanipal exiled and settled in the cities of Samaria and the rest of Beyond-the-River” Either way, the officials writing this letter feel that they can speak on behalf of those other groups in addition to the groups they belong to personally.

אָסְנַפַּר֙

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

עֲבַֽר־נַהֲרָ֖⁠ה

Beyond-the-River is the name of one of the provinces of the Persian Empire. 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

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. Otherwise, you do not need to represent this expression.

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: “your officials in the province of Beyond-the-River” (See: Idiom)

וּ⁠כְעֶֽנֶת

As in 4:10, 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.

Ezra 4:12

יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א

These officials address the king in the third person as a sign of respect. If it would be clearer in your language, 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 it would be clearer in your language, 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

As in several instances earlier in the book, here 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)

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 it would be clearer in your language, 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 re*pairing* and completing together to mean that one thing, 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 build. Repairing 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 it would be clearer in your language, 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 it would be clearer in your language, 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 it would be clearer in your language, 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 it would be clearer in your language, 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. You do not need to represent all three words in your translation if that would might be confusing for your readers. Alternate translation, as in UST: “they will stop paying any taxes” However, there is a slight difference between the three terms. While their exact meaning is uncertain, they may refer to things such as 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. If it would be helpful to your readers, you could also translate these terms separately. Alternate translation: “they will no longer pay taxes, tribute, or duty.” (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: “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.

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 are paid from the royal treasury” (See: Assumed Knowledge and Implicit Information)

עַ֨ל־דְּנָ֔ה שְׁלַ֖חְנָא וְ⁠הוֹדַ֥עְנָא לְ⁠מַלְכָּֽ⁠א

The officials continue to address the king in the third person as a sign of respect. If it would be clearer in your language, 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: “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: “the royal chronicles” (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

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. You do not need to repeat both words in your translation if that would make the meaning less clear for your readers. 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: “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: “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, "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: “refused to pay tribute” (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: “governors” (See: Metonymy)

עַ֨ל־דְּנָ֔ה קִרְיְתָ֥⁠א דָ֖ךְ הָֽחָרְבַֽת

If it would be clearer in your language, 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 it would be clearer in your language, 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. Alternate translation: “they would lead the entire province of Beyond-the-River to revolt against you.” (See: Assumed Knowledge and Implicit Information)

לָ⁠קֳבֵ֣ל דְּנָ֔ה חֲלָק֙ בַּ⁠עֲבַ֣ר נַהֲרָ֔⁠א לָ֥א אִיתַ֖י לָֽ⁠ךְ

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. This is an exaggeration for emphasis and rhetorical effect. Alternate translation: “they would lead the province of Beyond-the-River to revolt against you and stop paying tribute” (See: Hyperbole)

Ezra 4:17

רְח֤וּם בְּעֵל־טְעֵם֙

Rehum is the name of a man and 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 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 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: “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 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 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 11, this is an Aramaic expression that introduces the main business of a letter. Unless your language has a comparable expression that it uses for this same purpose, you do not need to represent it in your translation.

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 it would be clearer in your language, 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 it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “I commanded my officials to search” (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 investigate 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 it would be clearer in your language, 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: “Jerusalem has rebelled against the emperors that ruled it” (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 it would be clearer in your language, you could combine these terms. Alternate translation: “the city has repeatedly been a base for revolts” (See: Doublet)

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: “powerful kings ruled from Jerusalem” (See: Metaphor)

וְ⁠שַׁ֨לִּיטִ֔ין

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

וְ⁠שַׁ֨לִּיטִ֔ין בְּ⁠כֹ֖ל עֲבַ֣ר נַהֲרָ֑⁠ה

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

וּ⁠מִדָּ֥ה בְל֛וֹ וַ⁠הֲלָ֖ךְ מִתְיְהֵ֥ב לְ⁠הֽוֹן

If it would be clearer in your language, 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, 11, and 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.

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

So, at the beginning of this clause, indicates that the clause describes the purpose for which Artaxerxes wants the officials to make the Jews stop work 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 "Do not neglect to act concerning this." This is 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: “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, the revenue of the kings will suffer harm). 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 it would be clearer for your readers, you could translate these words as a statement. Alternate translation: “why should kings 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

This word 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 it would be clearer in your language, 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 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 the rest of 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 it would be clearer in your language, you could express the meaning of the two words in a single phrase. Alternate translation: “they forcibly 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: “they forcibly 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: “they forcibly compelled them to stop rebuilding the walls and houses in Jerusalem” (See: Assumed Knowledge and Implicit Information)

Ezra 4:24

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.) 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: “the enemies of the Jews tried, under later kings, to stop them from rebuilding Jerusalem. They attempted the same thing under 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 it would be clearer in your language, 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 05 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

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

The word then indicates that the event the story will now relate took place at the time just named, that is, the second year of the reign of Darius as king of Persia. Alternate translation: “at that time” (See: Connect – Simultaneous Time Relationship)

נביאי⁠א

A prophet is someone who speaks messages from God to people. (See: Translate Unknowns)

חַגַּ֣י

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

וּ⁠זְכַרְיָ֤ה בַר־עִדּוֹא֙

Zechariah is the name of a man, and Iddo is the name of his father. (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 prophesied to them specifically that they 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: “Yahweh, the God whom the people of Israel worshiped” (See: Phrases that Inform or Remind)

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 the Jews worshiped” (See: Metaphor)

Ezra 5:2

בֵּ⁠אדַ֡יִן

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 he 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: “took action” (See: Idiom)

וְ⁠שָׁרִ֣יו לְ⁠מִבְנֵ֔א בֵּ֥ית אֱלָהָ֖⁠א

Alternate translation: “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 the story has just related. If it would be clearer in your language, 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 one of the provinces of the Persian Empire. 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 holds similar positions. Alternate translation: “and their associates” (See: Idiom)

מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם

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. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “to rebuild this temple” (See: Parallelism)

בַּיְתָ֤⁠א דְנָה֙

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

Ezra 5:4

אֱדַ֥יִן

This word Then is indicating that Jews asked the question in this verse in a response to what their enemies asked them in the previous verse. Alternate translation: "In response" (See: Connect – Reason-and-Result Relationship)

אֱדַ֥יִן

However, see the next note about the possibility that this verse should read "they said to them" rather than we said to them. In that case, this word 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 but does not specify who "we" is. The pronoun does not seem to fit the context here, although the author uses first person pronouns later in the book. In 5:10, in their letter to Darius, Tattenai and his associates say that they were the ones who asked this question. So the word "we" could be a copy mistake that has crept into the Aramaic text here. Other ancient versions say “they,” and it will likely be clearest for your readers if you translate the phrase that way. Alternate translation: "they said to them, 'Who are the men…?" It is also possible that the verse is not reporting a direct speech but simply describing what was said. Alternate translation: "we told them who the men were" or "we told them the names of the men" It is also possible that the book of Ezra was compiled from various sources, which might explain why sometimes Ezra is sometimes referred to in the third person and sometimes in the first person. This could account for why the pronoun "we" appears out of place in this context. (See: Textual Variants)

Ezra 5:5

וְ⁠עֵ֣ין

The word but indicates that the sentence it introduces draws a contrast between what Tattenai and his associates were trying to accomplish, 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 all right” (See: Metaphor)

וְ⁠לָא

This word 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)

וְ⁠לָא־בַטִּ֣לוּ הִמּ֔וֹ עַד־טַעְמָ֖⁠א לְ⁠דָרְיָ֣וֶשׁ יְהָ֑ךְ

They means 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

They actually means Darius here. 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.

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 associates”

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 it would be clearer in your language, 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 it would be clearer in your language, 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

This means 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 great God” (See: Metaphor)

וְ⁠ה֤וּא מִתְבְּנֵא֙ אֶ֣בֶן גְּלָ֔ל וְ⁠אָ֖ע מִתְּשָׂ֣ם בְּ⁠כֻתְלַיָּ֑⁠א וַ⁠עֲבִ֥ידְתָּ⁠א דָ֛ךְ אָסְפַּ֥רְנָא מִתְעַבְדָ֖א

If it would be clearer in your language, 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. They are doing the work diligently” (See: Active or Passive)

וַ⁠עֲבִ֥ידְתָּ⁠א דָ֛ךְ אָסְפַּ֥רְנָא מִתְעַבְדָ֖א

Once again 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: “they are doing the work carefully and efficiently” (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 are making good progress” (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. (See: Quote Markings)

Ezra 5:10

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

Alternate translation: “and we also asked them their names so that we could let you know what they were. We are sending you, in writing, the names of the men who were their leaders”

גֻּבְרַיָּ֖⁠א דִּ֥י בְ⁠רָאשֵׁי⁠הֹֽם

Here, head is a figurative way of saying 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 it would be clearer in your language, 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 the sentence it introduces draws a contrast between what someone would hope and expect to happen after a great king built a temple for God, and what actually happened. 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: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-metonymy\/01.md]])

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: Phrases that Inform or Remind)

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

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. You could begin the sentence with a word such as “however” to indicate this contrast. (See: Connect – Contrast Relationship)

בִּ⁠שְׁנַ֣ת חֲדָ֔ה לְ⁠כ֥וֹרֶשׁ

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 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 it would be clearer in your language, you could break this sentence into three 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 a man named Sheshbazzar”

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)

וִ⁠יהִ֨יבוּ֙

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “and Cyrus gave 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

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)

וַ⁠אֲמַר־לֵ֓⁠הּ

This means "Cyrus said to Sheshbazzar." What follows in the rest of the verse 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 the rest 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. (See: Quote Markings)

וּ⁠בֵ֥ית אֱלָהָ֖⁠א יִתְבְּנֵ֥א עַל־אַתְרֵֽ⁠הּ

If it would be clearer in your language, 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”

וּ⁠מִן־אֱדַ֧יִן וְ⁠עַד־כְּעַ֛ן מִתְבְּנֵ֖א וְ⁠לָ֥א שְׁלִֽם

In several places the book uses the terms built and complete to mean constructed. (Review the note about this at 5:11 if that would be helpful.) But this expression means something different. The elders use a different verb for the second element that means, after not, that the temple was only partially rebuilt, and then the work was interrupted. It would probably be helpful to your readers to show this difference in your translation. Alternate translation: “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 it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “ever since then, 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 is 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. Otherwise, you do not need to represent this phrase.

הֵ֧ן עַל־מַלְכָּ֣⁠א טָ֗ב

This is an idiom that means "if the king thinks 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. Even if your language would conventionally use the second person in a context like this, you can indicate this respect by adding an expression such as "O king." Alternate translation: “if it seems good to you, O king” (See: First, Second or Third Person)

יִ֠תְבַּקַּר

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “have your officials search” (See: Active or Passive)

בְּ⁠בֵ֨ית גִּנְזַיָּ֜⁠א דִּי־מַלְכָּ֣⁠א

6:1 explains more specifically that this was the house of the books where the treasures had been deposited, that 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 it would be clearer in your language, 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. Here again you can indicate this respect by adding an expression such as "O king." 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…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 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 06 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: [[https://git.door43.org/unfoldingWord/en_tw/src/branch/master/bible/kt/temple.md]])

Special concepts in this chapter

Temple taxes

The king said 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. It was those earlier Assyrian rulers 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

The word 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 a 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 search in the royal archives to investigate whether King Cyrus had issued a decree to rebuild the temple in Jerusalem” (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 it would be clearer in your language, 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 that area” (See: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-idiom\/01.md]])

Ezra 6:2

וְ⁠הִשְׁתְּכַ֣ח

This word 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)

וְ⁠הִשְׁתְּכַ֣ח…מְגִלָּ֣ה חֲדָ֑ה

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “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)

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: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/translate-ordinal\/01.md]])

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

Built and maintained 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 it would be clearer in your language, 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: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-parallelism\/01.md]])

בַּיְתָ֣⁠א יִתְבְּנֵ֔א…וְ⁠אֻשּׁ֖וֹ⁠הִי מְסֽוֹבְלִ֑ין

If it would be clearer in your language, 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 it would be clearer in your language, you can convert these measures into modern units. Alternate translation: “the temple is to be 90 feet high and 90 feet wide” or “the temple is to be 27 meters high and 27 meters 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: “I authorize the Jews to build this new temple out of wood and stone, just like the original one” (See: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-explicit\/01.md]])

וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב

Here, house figuratively represents the wealth and income of the king. House is a metaphor for property, meaning everything a person keeps in their house, and by extension, everything they own. Alternate translation: “I will pay the expenses from the royal revenue” (See: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-metaphor\/01.md]])

וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב

If it would be clearer in your language, 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. 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 it would be clearer in your language, you could also break this sentence up in to three sentences. Alternate translation: “Nebuchadnezzar took out of the temple in Jerusalem the gold and silver objects that were used in worship, and he brought them to Babylon. Return these objects to the Jews”

מָאנֵ֣י…יַהֲתִיב֗וּן

If it would be clearer in your language, you could say this with an active form, as an imperative. Alternate translation: “return these objects to the Jews” (See: Active or Passive)

מָאנֵ֣י בֵית־אֱלָהָ⁠א֮

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 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. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “make sure that you put these objects back in the temple, right where they belong” (See: Parallelism)

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

Here the book leaves out some of the material that a story would ordinarily need in order to be complete. It jumps right from its quotation from the scroll that was discovered at Ecbatana 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 and then said, “Now Tattaenai …” (See: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-ellipsis\/01.md]])

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: Quote Markings)

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, we would expect him to say your companions, in the second person, rather than their companions, in the third 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 it would be clearer in your language, 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: “their associates” or “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: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-metaphor\/01.md]])

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. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation for both sentences: “do not interfere with the rebuilding of the temple in Jerusalem” 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 "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 it would be clearer in your language, 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: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-activepassive\/01.md]])

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

If it would be clearer in your language, 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: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-activepassive\/01.md]])

וּ⁠מִ⁠נִּכְסֵ֣י מַלְכָּ֗⁠א

Darius speaks of himself here in the third person. Alternate translation: “I will pay the expenses from the royal revenue.” (See: First, Second or Third Person)

דִּי־לָ֥א לְ⁠בַטָּלָֽא

It here 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 it would be clearer in your language, 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: “I do not want anyone 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

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 it would be clearer in your language, you could break it up in to 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 they need every single day” (See: [[https://git.door43.org/unfoldingWord/en_ta/src/branch/master/translate/figs-activepassive\/01.md]])

וּ⁠בְנֵ֣י תוֹרִ֣ין

This expression refers to young male 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 clearer in your language, you also could use a term such as "that way" 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)

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. Alternate translation: “that God will preserve my life and the life of my sons” (See: First, Second or Third Person)

וּ⁠בְנֽוֹ⁠הִי

This could mean one of two things. (1) It could mean the biological sons of King Darius. Alternate translation: “my sons” (2) Sons could figuratively mean descendants, and 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 it would be clearer in your language, 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

Change could mean giving different instructions from what the king had commanded, but it could also mean doing something other than what his decree commands. 6:12 suggests that changing could mean 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, and he is to be suspended in the air 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…וּ⁠בַיְתֵ֛⁠הּ נְוָל֥וּ יִתְעֲבֵ֖ד

If it would be clearer in your language, you could say both of these things with active forms, and you could say who did the action. Alternate translation: “pull a beam out of his house and demolish his house” (See: Active or Passive)

Ezra 6:12

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: “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. Their fame is described by something associated with it, how well known their name is and how people react to hearing it. Alternate translation: “may the God who began to make himself known from Jerusalem destroy” (See:Metonymy)

יְמַגַּ֞ר

This is an idiom that means destroy. Alternate translation: “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 alter or destroy the temple. Alternate translation: “to alter the design of that temple or destroy it” (2) It could mean that no one is to try to change the decree of Darius, in the sense of disobey or defy, 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” (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: Phrases that Inform or Remind)

אֲנָ֤ה דָרְיָ֨וֶשׁ֙ שָׂ֣מֶת טְעֵ֔ם אָסְפַּ֖רְנָא יִתְעֲבִֽד

If it would be clearer in your language, 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 6:12 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 6:13

אֱ֠דַיִן

This word 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: “their associates”

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

This word indicates that the sentence it introduces explains the result of what the previous sentence described. Alternate translation: “As a result” (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 it would be clearer in your language, you could express the meaning with a single phrase. Alternate translation: “the Jewish leaders were able to rebuild 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 it would be clearer in your language, you could express the meaning with a single word. Alternate translation: “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: “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, like the ones that the Persian kings had issued. If it would be clearer in your language, 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 later decreed that they should maintain 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: Phrases that Inform or Remind)

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

This word 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)

וְ⁠שֵׁיצִיא֙ בַּיְתָ֣⁠ה דְנָ֔ה

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “the Jewish leaders were able to finish 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)

Ezra 6:16

וַ⁠עֲבַ֣דוּ

This word indicates that the event the story will now relate came after the events it has just described. If it would be clearer in your language, you could show this relationship by using a word such as then. (See: Connect – Sequential Time Relationship)

בְנֵֽי־יִ֠שְׂרָאֵל

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: “the Jews who had returned from exile” or “the Jews who had returned to their homeland” (See: Idiom)

וַ⁠עֲבַ֣דוּ…חֲנֻכַּ֛ת בֵּית־אֱלָהָ֥⁠א דְנָ֖ה בְּ⁠חֶדְוָֽה

The abstract noun dedication refers to the way the Israelites conducted a special ceremony to set the temple apart as a place for the worship of Yahweh. If it would be clearer in your language, you could translate the idea behind this word with a verb such as "dedicate." Alternate translation: “joyfully dedicated this temple” (See: Abstract Nouns)

Ezra 6:17

וְ⁠הַקְרִ֗בוּ לַ⁠חֲנֻכַּת֮ בֵּית־אֱלָהָ֣⁠א דְנָה֒

As in the previous sentence, the abstract noun dedication refers to the way the Israelites conducted a special ceremony. Once again you could translate the idea behind this word with a verb such as "dedicate." 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

This phrase indicates that the event the story will now relate came after the event it has just described. If it would be clearer in your language, 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: “they appointed the priests and Levites to serve in the temple” (See: Metaphor)

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: "the priests … in groups 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)

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. 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: “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: “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: “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: “the Israelites ate the Passover meal” (See: Ellipsis)

וְ⁠כֹ֗ל הַ⁠נִּבְדָּ֛ל מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ אֲלֵ⁠הֶ֑ם לִ⁠דְרֹ֕שׁ לַֽ⁠יהוָ֖ה

This could mean one of several things. (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” (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” (3) It might not be a reference to a distinct group, but rather a description of something additional that was true of the people in the first group who celebrated the Passover. This is the interpretation that UST follows. Alternate translation: “that is, all those returned exiles who resolved to reject foreign practices and worship and obey Yahweh.” (See: Assumed Knowledge and Implicit Information.)

וְ⁠כֹ֗ל הַ⁠נִּבְדָּ֛ל מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ

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

מִ⁠טֻּמְאַ֥ת

Here, uncleanness figuratively represents being unacceptable to God. Alternate translation: “the things that…made 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)

אֲלֵ⁠הֶ֑ם לִ⁠דְרֹ֕שׁ לַֽ⁠יהוָ֖ה

To seek Yahweh figuratively means choosing 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: Phrases that Inform or Remind)

Ezra 6:22

וַ⁠יַּֽעֲשׂ֧וּ

This phrase indicates that the event the story will now relate came after the event it has just described. If it would be clearer in your language, you could show this relationship by using a word such as "then." (See: Connect – Sequential Time Relationship)

וַ⁠יַּֽעֲשׂ֧וּ חַג־מַצּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים בְּ⁠שִׂמְחָ֑ה

Feast 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. 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)

כִּ֣י ׀ שִׂמְּחָ֣⁠ם יְהוָ֗ה וְֽ⁠הֵסֵ֞ב לֵ֤ב מֶֽלֶךְ־אַשּׁוּר֙ עֲלֵי⁠הֶ֔ם לְ⁠חַזֵּ֣ק יְדֵי⁠הֶ֔ם בִּ⁠מְלֶ֥אכֶת בֵּית־הָ⁠אֱלֹהִ֖ים

This part of the sentence gives the reason for the results that the earlier part of the sentence describes, the joyful celebration of the Festival of Unleavened Bread. Within this part of the sentence, the first phrase describes the results of what comes afterwards. If it would be clearer in your language, you could break the entire sentence into several sentences, and make the earlier part about the festival to come at the end. You also could show the connection by using a phrase such as “and so” before the third sentence. Alternate translation: “Yahweh had made King Darius of Persia favorable to the Jews so that he supported the rebuilding of the temple. This had made the people very happy, and so" (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 work of the temple. Alternate translation: “and made King Darius of Persia favorable to 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: Phrases that Inform or Remind)

Ezra 7

Ezra 07 General Notes

Structure and formatting

Ezra begins his religious reforms.

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 came some time after the events it has described to this point. (Nearly sixty years went by between the sixth year of the reign of Darius, when the Jews finished rebuilding the temple, 6:15, and the seventh year of Artaxerxes, who was the grandson of Darius, when Ezra traveled to Jerusalem, 7:6.) If your language has a similar phrase that indicates this same thing, you can use that in your translation.

אַרְתַּחְשַׁ֣סְתְּא

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

עֶזְרָא֙

In Ezra’s genealogy in 7:1–6, the book compresses about 30 generations, from Ezra back to Aaron, into a list of 16 ancestors. There is a symbolic significance behind the number of names chosen for the list, as this note will explain shortly. Moreover, three men on the list are included specifically because they had significant roles in the history of the worship of the Israelite community. 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 (7:1) was the last high priest to serve in that temple. Unfortunately, the Babylonians executed him when they conquered Jerusalem and destroyed the temple. The rest of the names in the list are selected 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, even though he was Ezra’s great-grandfather. In the Bible, the number seven symbolically represents completeness. So this genealogy does not merely provide a partial list of the names of Ezra’s ancestors. Rather, it depicts his coming to Jerusalem as another definitive moment in the worship life of the Israelite community, comparable to the inauguration of worship in the tabernacle in the wilderness under Moses and in the Jerusalem temple under Solomon. 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:

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 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

(See: Assumed Knowledge and Implicit Information)

עֶזְרָא֙

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

בֶּן־שְׂרָיָ֔ה בֶּן־עֲזַרְיָ֖ה בֶּן־חִלְקִיָּֽה

In general, in the list in 7:1–6, 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 show that the men on the list have been selected to make a certain number and arrangement, as explained in an earlier note. 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: Phrases that Inform or Remind)

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. 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 return from exile in Babylon to Jerusalem. Alternate translation: “this Ezra returned from Babylon to Jerusalem” (See: Idiom)

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

This is background information that helps identify Ezra further. Alternate translation: “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 power and control, 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: “King Artaxerxes gave Ezra everything he asked for because Yahweh, his God, was helping him” or “King Artaxerxes gave Ezra everything he asked for because Yahweh, his God, was showing him favor” (See: Metaphor)

Ezra 7:7

וַ⁠יַּֽעֲל֣וּ

This phrase indicates that the event this sentence describes took place at the same time as the event the story has just related. If it would be clearer in your language, you could show this relationship in this case by using a phrase such as “at the same time.” (See: Connect – Simultaneous Time Relationship)

מִ⁠בְּנֵֽי־יִ֠שְׂרָאֵל

Sons here 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: “some of 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. Alternate translation: “the temple servants” (See: How to Translate Names)

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)

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 בַּ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֑י

He means Ezra, but the statement also applies to the all others described in 7:7 who were traveling with him. 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” (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 indicates 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 it would be clearer in your language, 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 power and control, and the expression the good hand of his God upon him indicates that Ezra enjoyed God’s care, protection, and favor throughout this journey. Alternate translation: “because God was helping them” (See: Metaphor)

Ezra 7:10

כִּ֤י

This word 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. 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 Yahweh thoroughly and 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: Hendiadys)

בְּ⁠יִשְׂרָאֵ֖ל

Here, the story refers 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 7:11

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: “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: Phrases that Inform or Remind)

מִצְוֺת־יְהוָ֛ה וְ⁠חֻקָּ֖י⁠ו עַל־יִשְׂרָאֵֽל

These two phrases mean similar things. The book uses them together to refer comprehensively to everything in the law. You do not need to repeat both phrases in your translation if that would make the meaning less clear for your readers. Alternate translation: “everything that Yahweh, in the law, had commanded the people of Israel to do” (See: Doublet)

יִשְׂרָאֵֽל

As in 7:10, 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: “the Great King Artaxerxes” or “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. Otherwise, you do not need to represent this expression.

Ezra 7:13

מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ דִּ֣י

If it would be clearer in your language, you could say this with an active form. Alternate translation: “I am commanding that” (See: Active or Passive)

לִ⁠מְהָ֧ךְ לִֽ⁠ירוּשְׁלֶ֛ם עִמָּ֖⁠ךְ יְהָֽךְ

The king is addressing Ezra, so you 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: “the people known as ‘Israel’”

Ezra 7:14

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). You can translate this first word with the word or phrase in your language that is most similar in meaning and significance. However, also consider the suggestion in the first note to 7:15 about breaking up this long sentence if that would make things clearer for your readers. If you follow that suggestion, you do not need to represent the word here in your translation. Alternate translation: “since” or “in view of the fact that” (See: Connect – Reason-and-Result Relationship)

מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ

If it would be clearer in your language, 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…שְׁלִ֔יחַ

Artaxerxes speaks of himself here in the third person. Alternate translation: “I … am sending you” (See: First, Second or Third Person)

מִן־קֳדָ֨ם מַלְכָּ֜⁠א…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 am sending you from my court” or “I am 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 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 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

Here, hand could mean two different things, and perhaps both are intended. (1) It could mean that Ezra was going to bring a written copy of the law of God with him. In that case hand would figuratively mean Ezra himself, by reference to something associated with bringing the law along, carrying it in the hand or using the hand to pack it. Alternate translation: “that you are bringing with you” (2) Hand could also be a metaphor for power and authority, meaning that Ezra was to consider that the law of God gave him the authority to ensure that its commandments were followed. Alternate translation: “which will be the authority behind any measures you need to take” (See: Metonymy)

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, one describing a reason and the other describing a result. Alternate translation: “my counselors and I have freely given silver and gold as offerings to the God of Israel. I am also sending you to deliver those gifts to his temple in Jerusalem.” (See: Connect – Reason-and-Result Relationship)

מַלְכָּ֣⁠א

As in 7:14, Artaxerxes speaks of himself here in the third person. Alternate translation: “I” (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. 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 give you permission to ask everyone living in the province of Babylon to contribute silver and gold as well” (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 as well. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I 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 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 what temple his command applies to. Alternate translation: “in Jerusalem” (See: Phrases that Inform or Remind)

Ezra 7:17

כָּ⁠ל־קֳבֵ֣ל דְּנָה֩

This word 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 is most similar in meaning and significance. However, if you have followed the suggestion to break this long sentence up into several shorter sentences, you do not need to represent the word here in your translation. (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…דְנָ֗ה 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 to”

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)

Ezra 7:19

וּ⁠מָֽאנַיָּ⁠א֙

This word indicates that the sentence it introduces draws 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: Connect – Contrast Relationship)

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)

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

This Aramaic expression 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

In a spatial Metaphor, Artaxerxes says that Ezra must place the objects in front of 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

That falls to you to give is an idiom that means that you have occasion 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)

תִּנְתֵּ֕ן מִן־בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽ⁠א

This does not mean, as in 5:17, the place where valuable royal documents were stored. Rather, as with the shorter expression the treasures of the king in 6:8, it means the royal treasury or the royal revenue. It is not necessarily a physical building. House likely represents all the wealth of the king figuratively. It is a metaphor for property, meaning everything a person owns and keeps in their house, and by extension everything they own. Alternate translation: “I authorize you to pay for from my royal treasury” (See: Synecdoche)

בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽ⁠א

Artaxerxes speaks of himself here in the third person. Alternate translation: “my royal treasury” (See: First, Second or Third Person)

Ezra 7:21

וּ֠⁠מִנִּ⁠י

This word 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, he will now give instructions about providing funds to Ezra to the officials responsible for administering the royal revenue in the province where Jerusalem is located. Alternate translation: “Consequently” (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 second 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: “I, King Artaxerxes, am personally commanding” (See: First, Second or Third Person)

וּ֠⁠מִנִּ⁠י אֲנָ֞ה אַרְתַּחְשַׁ֤סְתְּא מַלְכָּ⁠א֙ שִׂ֣ים טְעֵ֔ם…דִּ֣י כָל־דִּ֣י יִ֠שְׁאֲלֶנְ⁠כוֹן עֶזְרָ֨א…אָסְפַּ֖רְנָא יִתְעֲבִֽד

If it would be clearer in your language, you could say this with an active form. Alternate translation: “I, King Artaxerxes, am personally commanding you to give Ezra anything he asks from you, and to do that exactly and promptly” (See: Active or Passive)

יִ֠שְׁאֲלֶנְ⁠כוֹן

The king now addressing the treasurers, so you refers to them 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: Phrases that Inform or Remind)

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, “five hundred bushels of wheat.” Alternatively, to help your readers recognize that the biblical writings come from a long 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 note. (See: Biblical Volume)

וְ⁠עַד־חֲמַר֙ בַּתִּ֣ין מְאָ֔ה וְ⁠עַד־בַּתִּ֥ין מְשַׁ֖ח מְאָ֑ה

A bath was 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 note. Alternate translation: “2200 liters of wine…2200 liters of oil” or “600 gallons of wine…600 gallons of oil” (See: Biblical Volume)

וּ⁠מְלַ֖ח דִּי־לָ֥א כְתָֽב

This expression means that 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: “an unlimited amount of salt” (See: Idiom)

Ezra 7:23

כָּל־דִּ֗י מִן־טַ֨עַם֙ אֱלָ֣הּ שְׁמַיָּ֔⁠א יִתְעֲבֵד֙ אַדְרַזְדָּ֔א לְ⁠בֵ֖ית אֱלָ֣הּ שְׁמַיָּ֑⁠א

If it would be clearer in your language, 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…לְ⁠בֵ֖ית אֱלָ֣הּ שְׁמַיָּ֑⁠א

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 regarding worship in his temple” (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: “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 really asking a 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. If it would be clearer for your readers, you could translate his words as a statement. Alternate translation: “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)

מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי

Artaxerxes speaks of himself here in the third person. Alternate translation: “me or any 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. (If it would be helpful, 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: “my descendants who rule after me” (See: Metaphor)

Ezra 7:24

וּ⁠לְ⁠כֹ֣ם מְהוֹדְעִ֗ין דִּ֣י…מִנְדָּ֤ה בְלוֹ֙ וַ⁠הֲלָ֔ךְ לָ֥א שַׁלִּ֖יט לְ⁠מִרְמֵ֥א עֲלֵי⁠הֹֽם

To this point in the letter, Artaxerxes has referred to himself in the singular, whether in the second person or the third person. But here he uses the plural. This could possibly indicate I and my seven chief royal counselors, as in 7:15. However, since he spoke initially to these treasurers so individually and emphatically in 7:21, it seems unlikely that he would appeal to supporting authorities when giving these further instructions to them. Rather, it seems that the king speaks in the plural here because he has just envisioned himself within a succession of kings who will rule over this kingdom. (As the expression the revenue of the kings in 4:13 shows, the Persian emperors could envision their actions and decisions as embodying those of later kings.) So we most likely means I, and you could say that as an alternate translation. On the other hand, if you decide to say we, you should use the form that does not include the addressees, if you language makes that distinction. Alternate translation: “And I am informing you that you have no authority to collect taxes, tribute, or duty from” (See: Exclusive and Inclusive ‘We’)

מִנְדָּ֤ה בְלוֹ֙ וַ⁠הֲלָ֔ךְ

See how you translated this phrase in 4:13.

כָל־כָּהֲנַיָּ֣⁠א וְ֠⁠לֵוָיֵ⁠א זַמָּ֨רַיָּ֤⁠א תָרָֽעַיָּ⁠א֙ נְתִ֣ינַיָּ֔⁠א וּ⁠פָ֣לְחֵ֔י בֵּ֖ית אֱלָהָ֣⁠א דְנָ֑ה

The last phrase, the servants of the house of this 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 it would be clearer in your language, you could make this the first part of the sentence, since it gives the reason for the results that the rest of the sentence describes. Alternate translation: “Because the priests, Levites, singers, gatekeepers, and Nethinim all work in the temple of the God who rules in heaven, …” (See: Connect – Reason-and-Result Relationship)

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 you and your similarly refer to him in all of their other occurrences through 7:26, except in the phrase you shall teach at the end of this verse. If your language distinguishes between forms of you, the form for a superior addressing a respected individual would be appropriate. (See: Forms of You)

כְּ⁠חָכְמַ֨ת אֱלָהָ֤⁠ךְ דִּֽי־בִ⁠ידָ⁠ךְ֙

This could mean one of two things. (1) Hand could figuratively represent power and control, in other words, capacity. Alternate translation: “since you have become wise by studying the ways of your God.” (2) The phrase could mean the same thing as by the law of your God that is in your hand at the beginning of the letter (7:14). There Artaxerxes told Ezra that he wanted him to make sure that the Jews living in the province of Judah and the city of Jerusalem were following God’s commandments. This could be a follow-up reference to those commandments, since Artaxerxes is about to give Ezra considerable powers to enforce them. Alternate translation: “following the law of your God, which will be your authority” (See:Metaphor)

כְּ⁠חָכְמַ֨ת אֱלָהָ֤⁠ךְ

As the previous note illustrates, the idea behind the abstract noun wisdom can be expressed either with a verbal phrase, you have become wise, or with a noun, the law of your God. (See: Abstract Nouns)

דִּֽי־בִ⁠ידָ⁠ךְ֙

See how you translated this phrase in 7:14. Review the note there if that would be helpful. Alternate translation: “that you are bringing with you” or “which will be the authority behind any measures you need to take” (See: Metonymy)

מֶ֣נִּי שָׁפְטִ֞ין וְ⁠דַיָּנִ֗ין דִּי־לֶהֱוֺ֤ן דאנין

There are two possibilities here. (1) The terms arbiters and judges mean similar things. 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 it would be clearer in your language, you could combine these terms. Alternate translation: “appoint judges so that they can judge” (2) Artaxerxes could also 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. This is the reading of UST. Alternate translation: “appoint officials who can decide disputes between people and officials who can interpret and apply the law.” (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. Alternate translation: “all the Jews living in Beyond-the-River province, who know the laws of your God”

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. Members of the Jewish community will not have to answer to Persian 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)

וְ⁠דָתָ⁠א֙ דִּ֣י מַלְכָּ֔⁠א

Artaxerxes speaks of himself in the third person. Alternate translation: “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 they see fit, they may execute offenders, or make them leave the community, or seize the things 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 it would be clearer in your language, you could translate his words in the second person. Alternate translation: “Thank you, Yahweh” (See: First, Second or Third Person)

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 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 it would be clearer in your language, you could express the meaning in a non-figurative way like that. Alternate translation: “to honor the temple of Yahweh” or “to make sure that the temple of Yahweh would always be a vibrant 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 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 he had made to them. If it would be clearer in your language, 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)

הִטָּה־חֶ֗סֶד

Ezra uses a spatial metaphor to depict help figuratively stretching out to him from Yahweh. Alternate translation: “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)

וַ⁠אֲנִ֣י 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: “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 08 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 they carried with them, which had been given for the temple. (See: trust, trusted, trustworthy, trustworthiness)

Ezra 8:1

וְ⁠אֵ֛לֶּה רָאשֵׁ֥י אֲבֹתֵי⁠הֶ֖ם וְ⁠הִתְיַחְשָׂ֑⁠ם הָ⁠עֹלִ֣ים עִמִּ֗⁠י

As in 4:3, heads of fathers is an abbreviated way of saying heads of father’s houses. Review the note there if that would be helpful. Alternate translation: “the names of the clan leaders, along with the names their clans, 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: “to return 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 the implicit information explicit, but your language does not use Ordinal Numbers, you can say “during year 7 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) 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.” (2) More likely, the phrase “from the sons of Shecaniah” 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, as an alternate translation: “From the descendants of King David, Hattush, one of the descendants of Shecaniah” (See: Assumed Knowledge and Implicit Information)

מִ⁠בְּנֵ֣י שְׁכַנְיָ֔ה ס מִ⁠בְּנֵ֥י פַרְעֹ֖שׁ זְכַרְיָ֑ה

Here, sons figuratively means descendants. Alternate translation: (1) “From the descendants of Shecaniah, who were descendants of Parosh, Zechariah” or (2) “… one of the descendants of Shecaniah. From the descendants of Parosh, Zechariah” (The numbers refer to the options in the previous note.) (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 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. It seems that the name of the clan 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 treat that as the correct text. Alternate translation: “From the descendants of Zattu, 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

It appears that, as in 8:5, the name of the clan has accidentally dropped out here as well. Some manuscripts of an ancient Greek translation of the Old Testament read, “from the descendants of Bani, Shelomith the son of Josiphiah.” If it would be helpful to your readers, you could treat that as the correct text. Alternate translation: “From the descendants of Bani, 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 still remained in Babylon even after a large number of his descendants returned to Judah with Zerubbabel, as 2:13 describes. So here the term last means remaining. A further implication is that the clan leader was now in Judah, so that the names provided are instead of family leaders who led this group on its return. Alternate translation: “And from the descendants of Adonikam who still remained in Babylon, the family leaders Eliphelet, Jeuel, and Shemaiah”

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. Him actually refers to both Uthai and Zaccur, so you can use a plural pronoun in your translation if that would be clearer in your language. Alternate translation: “along with 300 men from their clan” (See: Assumed Knowledge and Implicit Information)

Ezra 8:15

וָֽ⁠אֶקְבְּצֵ֗⁠ם

This word indicates that the events the story will now relate came after the event it has just described, that is, after the identification of all the people who would be traveling to Jerusalem with Ezra. If it would be clearer in your language, you could show this relationship by using a word such as “Then.” (See: Connect – Sequential Time Relationship)

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 spot 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)

וָ⁠אָבִ֤ינָ⁠ה

The word 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 it would be clearer in your language, 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 he needed. The implication behind this statement is that Ezra looked over the whole group to make sure that he did. 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 among us.” (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

This word 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 is simply a figurative way of saying leader. 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’s 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: “even though they were not leaders, because they were so wise” (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: “I sent them 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: “I told them what to say to Iddo” (See: Metaphor)

אִדּ֨וֹ אָחִ֤י⁠ו הַנְּתִינִים֙ בְּ⁠כָסִפְיָ֣א הַ⁠מָּק֔וֹם

Here, brother 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 included in this term.) In context, Iddo is a Levite leader, while the brothers are said to include Nethinim, that is, temple servants, so the term indicates both groups. Alternate translation: “Iddo and his fellow Levites and the Nethinim who were also living in Kasiphia” (See: Metaphor)

לְ⁠הָֽבִיא־לָ֥⁠נוּ מְשָׁרְתִ֖ים לְ⁠בֵ֥ית אֱלֹהֵֽי⁠נוּ

This is the content of what Ezra told the men men to say to Iddo. If it would be clearer in your language, you could indicate that by translating these words as a direct quotation, setting them off with quotation marks and introducing them with a colon, or by using whatever other punctuation or convention your language uses to indicate a quotation. Alternate translation: “Please send us some more people who can serve in the temple of our God.” (See: Quote Markings)

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” (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 7:9, hand figuratively represents power and control, 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)

אִ֣ישׁ שֶׂ֔כֶל

Here, the ability to see into things figuratively means to have good judgment. Alternate translation: “decided” 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. 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 decide to treat the terms as literal in your translation. 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: “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 sonso of Jeshaiah and 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 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

נְתִינִ֖ים מָאתַ֣יִם וְ⁠עֶשְׂרִ֑ים

See how you translated this term in 2:43. Review the explanation in the note there if that would be helpful. Alternate translation: “220 temple servants” (See: How to Translate Names)

וּ⁠מִן־הַ⁠נְּתִינִ֗ים שֶׁ⁠נָּתַ֨ן דָּוִ֤יד וְ⁠הַ⁠שָּׂרִים֙ לַ⁠עֲבֹדַ֣ת הַ⁠לְוִיִּ֔ם

Here, Ezra provides some background information to help identify who the Nethinim were. Alternate translation: “They were from the group of people whom David and his officials had assigned to help the Levites” (See: Background Information)

כֻּלָּ֖⁠ם נִקְּב֥וּ בְ⁠שֵׁמֽוֹת

If it would be clearer in your language, 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

This word 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)

לִ⁠פְנֵ֣י אֱלֹהֵ֑י⁠נוּ

Here, face figuratively represents the presence of a person. Alternate translation: “in the presence of our God” (See: Metonymy)

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: “to ask God to protect us, our children, and all our possessions while we traveled” (See: Metaphor)

Ezra 8:22

כִּ֣י

This word 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.”

כִּֽי

This word 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

If it would be clearer in your language, you could put this sentence first in the verse, since it gives the reason for the results that the previous sentence in the verse describes. You could show that connection 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

This expression has the same meaning as the good hand of God in 7:9 and 8:18. Here, as well, hand figuratively represents power and control. Alternate translation: “God protects” or “God helps” (See: Metaphor)

כָּל־מְבַקְשָׁי⁠ו֙

Seeking God is a Metaphor for worshipping, serving, and obeying him. Alternate translation: “everyone who 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 it would be clearer in your language, 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

This word 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” (See: Connect – Reason-and-Result Relationship)

וַ⁠נָּצ֛וּמָ⁠ה וַ⁠נְּבַקְשָׁ֥⁠ה מֵ⁠אֱלֹהֵ֖י⁠נוּ עַל־זֹ֑את וַ⁠יֵּעָתֵ֖ר לָֽ⁠נוּ

If it would be clearer in your language, you use an active form for the last phrase. Alternate translation: “we fasted and prayed to God about this, and he answered our prayer” (See: Active or Passive)

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, in Genesis 25:21, 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 describes only in 8:32 how the group arrived safely in Jerusalem, the prayer had not yet been answered at this point. So an alternative meaning in context would be that the group received assurance that God would answer their prayer. Alternate translation: “he answered our prayer” or “we felt assured that he would answer our prayer” (See: Idiom)

Ezra 8:24

וָ⁠אַבְדִּ֛ילָ⁠ה

This word 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

Since 8:18 and 19 specifically identify Sherebiah and Hashabiah as Levites, they could not have been leaders of the priests. So a mistake seems to have come into the Hebrew text here. An ancient Greek version of the book of Ezra says “and” before Sherebiah, and that agrees 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 that way. Alternate translation: “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: “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: “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 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 twenty-four 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)

וְ⁠כָל־יִשְׂרָאֵ֖ל הַ⁠נִּמְצָאִֽים

The implication is that this means all the Israelites who living specifically in the province of Babylon, since Artaxerxes had authorized Ezra to invite contributions from people living throughout that province. Alternate translation: “all the Israelites who were living in the province of Babylon” (See: Assumed Knowledge and Implicit Information)

וְ⁠כָל־יִשְׂרָאֵ֖ל הַ⁠נִּמְצָאִֽים

Found in this context is an idiom that means could be found or were there. Alternate translation: “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: “all the Israelites” (See: Personification)

Ezra 8:26

וָ⁠אֶשְׁקֲלָ֨⁠ה עַל־יָדָ֜⁠ם

While Ezra likely did 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 amounts here in modern measurements, 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 it was equivalent to about 30 kilograms. 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, 100 kikkars of gold” (See: Biblical Money)

Ezra 8:27

וּ⁠כְפֹרֵ֤י זָהָב֙ עֶשְׂרִ֔ים לַ⁠אֲדַרְכֹנִ֖ים אָ֑לֶף

1000 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 1000 darics” (See: Biblical Money)

Ezra 8:28

וָ⁠אֹמְרָ֣⁠ה

This word 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

Holy means set apart for a special purpose. Alternate translation: “I have selected you for a special mission. People donated these objects only to be used in the temple.” (See: Idiom)

אֱלֹהֵ֥י אֲבֹתֵי⁠כֶֽם

Fathers here, figuratively means ancestors. Alternate translation: “the God of your ancestors” or “the God whom your ancestors worshipped” (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, silver, and 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, because their donors dedicated them to Yahweh” (See: Ellipsis)

שִׁקְד֣וּ וְ⁠שִׁמְר֗וּ

These two words mean similar things. Ezra uses them together to emphasize how carefully the priests and Levites need to guard the silver and gold and objects. Alternate translation: “take good care of” (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 taken any of it for themselves. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “until you weigh them out, to prove that you have not stolen anything” (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

This 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: “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

This word indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “In keeping with what Ezra told them” (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)

הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֔ם מִשְׁקַ֛ל הַ⁠כֶּ֥סֶף וְ⁠הַ⁠זָּהָ֖ב וְ⁠הַ⁠כֵּלִ֑ים

Ezra had already weighed out the silver and gold and objects to the priests and Levites (8:26–27), so received here does not mean that they took physical possession of them. Rather, it means that they accepted responsibility for them, in light of the charge that Ezra had just given. Alternate translation: “the priests and Levites accepted responsibility for the silver and the gold and the objects” (See: Idiom)

Ezra 8:31

וַֽ⁠נִּסְעָ֞⁠ה מִ⁠נְּהַ֣ר אַֽהֲוָ֗א

See how you translated this name in 8:15. Alternate translation: “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, twelve, 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 according to the good 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)

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. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “God protected us and prevented anyone from robbing us.” However, there is a slight difference in meaning. The first phrase is more general, and the second phrase describes more specifically how someone might have robbed the group. You could also choose to bring that difference out in your translation. Alternate translation: “God prevented anyone from attacking us, even though bandits lay in wait along the roadways” (See: Parallelism)

מִ⁠כַּ֥ף אוֹיֵ֛ב

Palm here is another way of saying hand, which figuratively represents strength and power. Alternate translation: “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 it would be clearer in your language, you could translate the idea behind this word with a noun phrase. Alternate translation: “bandits lie in wait along the roadside” (See: Abstract Nouns)

Ezra 8:32

וַ⁠נָּב֖וֹא

This word 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” (See: Connect – Reason-and-Result Relationship)

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 it would be clearer in your language, 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 they had transported” (See: Active or Passive)

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 action. Alternate translation: “and gave them 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 stolen anything.” (See: Assumed Knowledge and Implicit Information)

וַ⁠יִּכָּתֵ֥ב כָּֽל־הַ⁠מִּשְׁקָ֖ל

If it would be clearer in your language, 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 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. You do not need to repeat both phrases in your translation if that might be confusing for your readers. 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 has 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)

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 the expression burnt offering means two different things here. In its first instance, it means a sacrifice 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. This first instance of the expression applies to the bulls, rams, and lambs. As in 6:17, the goats were instead a sin offering, a sacrifice offered as an act of contrition and a request for forgiveness. Burnt offering in its second instance means a sacrifice that was entirely consumed, none of which anyone could eat. The bulls, rams, lambs, and goats were all burnt offerings in that second sense. 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 to Yahweh were completely burned up.” (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: “And 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)

וְ⁠נִשְּׂא֥וּ אֶת־הָ⁠עָ֖ם וְ⁠אֶת־בֵּֽית־הָ⁠אֱלֹהִֽים

Lifted here, 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 09 General Notes

Special concepts in this chapter

Intermarriage

When Ezra found out that many Jews had married Gentile wives, he prayed to God and asked God why he had been so good to them by letting these few people return from captivity even though they sinned by marrying Gentile wives. They did this before and God had punished them for it. God forbid 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)

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)

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 God cannot stand. Alternate translation: “the things that the other people groups living in the land do that God cannot stand” (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: “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

This word 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

Lifted from their daughters is an idiom that means married some of their daughters. 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

Mixing here, is a Metaphor for blending one thing into another. Alternate translation: “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: “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, holy means set apart for a special purpose. Here, the word refers specifically to the way God set apart the Israelites to be a model community of God’s followers. Alternate translation: “the Jewish people” (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 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” (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: “the other people groups living in the 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. Alternate translation: “to disobey in this way” (See: Metaphor)

וְ⁠הַ⁠סְּגָנִ֗ים

As in 4:9, this term applies to one kind of provincial official in the Persian Empire. Alternate translation: “provincial officials” (See: Translate Unknowns)

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”

Ezra 9:4

וְ⁠אֵלַ֣⁠י יֵאָסְפ֗וּ כֹּ֤ל חָרֵד֙ בְּ⁠דִבְרֵ֣י אֱלֹהֵֽי־יִשְׂרָאֵ֔ל עַ֖ל מַ֣עַל הַ⁠גּוֹלָ֑ה

If it would be clearer in your language, 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 tremble 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: “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 exile seems to be equivalent to the longer phrase the sons of the exile in several other places in the book. If it would be clearer in your language, 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 way the Jews who had returned to their homeland had disobeyed” (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

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 the clan leaders had told him about. Alternate translation: “I stopped sitting motionless and began to do something about the situation” (See: Idiom)

מִ⁠תַּֽעֲנִיתִ֔⁠י 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)

בֹּ֣שְׁתִּי וְ⁠נִכְלַ֔מְתִּי

Ashamed and disgraced mean similar things. Ezra uses them together to emphasize how humiliated he feels by what the Israelites have done. If it would be clearer in your language, you could combine these terms into a single expression. Alternate translation: “deeply humiliated” (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. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “We have committed such great sins that our guilt over them is 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 it would be clearer in your language, you could put this sentence first in the verse, since it gives the reason for the results that the previous sentence describes. You could show the connection by using a word like “so” after this phrase. Alternate translation: “We have committed such great sins that they are overwhelming us, and we know that they are making us guilty before you. And so …” (See: Connect – Reason-and-Result Relationship)

עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙

Multiplied here, 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 such great sins” (See: Metaphor)

עֲוֺנֹתֵ֤י⁠נוּ

If it would be clearer in your language, you could express the idea behind the abstract noun iniquity with a phrase such as commit sin. Alternate translation: “We have committed such great sins” (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: “they are overwhelming us” (See: Metaphor)

וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה עַ֥ד לַ⁠שָּׁמָֽיִם

In another spatial metaphor, Ezra describes the guilt of this sin as having grown up high like a tree that reaches to the sky. Alternate translation: “our sins are making us guilty before you” (See: Metaphor)

וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה

If it would be clearer in your language, you could express the idea behind the abstract noun guilt with a phrase such as make guilty. Alternate translation: “they are making us guilty” (See: Abstract Nouns)

עַ֥ד לַ⁠שָּׁמָֽיִם

Here, Ezra speaks figuratively of God by reference to something associated with him, the heavens or the sky, which was considered to be the place where God lived. Alternate translation: “before you” (See: Synecdoche)

Ezra 9:7

מִ⁠ימֵ֣י אֲבֹתֵ֗י⁠נוּ

The term days is used figuratively here to refer a particular period of time. Alternate translation: “From the time of our ancestors” (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 now” (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: Synecdoche)

בְּ⁠אַשְׁמָ֣ה גְדֹלָ֔ה

If it would be clearer in your language, you could express the idea behind the abstract noun guilt with a verb such as disobey. Alternate translation: “consistently disobeyed” (See: Abstract Nouns)

וּ⁠בַ⁠עֲוֺנֹתֵ֡י⁠נוּ נִתַּ֡נּוּ אֲנַחְנוּ֩…בְּ⁠יַ֣ד ׀ מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “because we sinned against you, you allowed foreign rulers to conquer us” (See: Active or Passive)

נִתַּ֡נּוּ אֲנַחְנוּ֩…בְּ⁠יַ֣ד ׀ מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת

Here, hand figuratively represents power and control. Alternate translation: “you allowed foreign rulers to conquer us” (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

These are not the means by which the foreign rulers conquered the Israelites. Rather, they are all things that happened to the Israelites when they were conquered. 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: “they killed some of us” (See: Metonymy)

בַּ⁠שְּׁבִ֧י וּ⁠בַ⁠בִּזָּ֛ה

If it would be clearer in your language, you could express the idea behind abstract nouns captivity and plunder with verbs such as take away and steal. Alternate translation: “they took others away from our homeland, they stole the things that belonged to us” (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: “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. Alternate translation: “And that is still our situation now” (See: Idiom)

Ezra 9:8

כִּ⁠מְעַט־רֶגַע֩

Alternate translation: “for just a little while” (See: Idiom)

הָיְתָ֨ה תְחִנָּ֜ה מֵ⁠אֵ֣ת ׀ יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ

Here, abstract noun favor refers to one person helping another even if they do not deserve it. If it would be clearer in your language, 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” (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 it would be clearer in your language, 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 as if it were a peg, such as one would fasten to a wall in order to hang utensils on it safely and securely. If it would be clearer in your language, you could express this in a non-figurative way. Alternate translation: “brought us into a safe situation” (See: Metaphor)

בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ

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 it would be clearer in your language, 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)

לְ⁠הָאִ֤יר

This word indicates that the phrase it introduces explains the results of what the previous phrases have described. Alternate translation: “as a result” (See: Connect – Reason-and-Result Relationship)

לְ⁠הָאִ֤יר…אֱלֹהֵ֔י⁠נוּ

Here again Ezra speaks of God in the third person. If it would be clearer in your language, you could translate his words in the second person. Alternate translation: “so that you, our God, could” (See: First, Second or Third Person)

לְ⁠הָאִ֤יר עֵינֵ֨י⁠נוּ֙…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 it would be clearer in your language, you could combine these phrases. Alternate translation: “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: “give us a new vitality by giving us greater freedom even though we are under foreign domination” (See: Parallelism)

לְ⁠הָאִ֤יר עֵינֵ֨י⁠נוּ֙

To brighten the eyes of a person means figuratively to give them a new vitality. Alternate translation: “give us a new vitality” (See:Metaphor)

וּ⁠לְ⁠תִתֵּ֛⁠נוּ מִֽחְיָ֥ה מְעַ֖ט בְּ⁠עַבְדֻתֵֽ⁠נוּ

Since Ezra says that God has made the community figuratively more alive in our bondage, 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

לֹ֥א עֲזָבָ֖⁠נוּ אֱלֹהֵ֑י⁠נוּ

Here, Ezra 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: “our God has continued to help us” (See: Litotes)

לֹ֥א עֲזָבָ֖⁠נוּ אֱלֹהֵ֑י⁠נוּ

Ezra continues to speak of God in the third person. If it would be clearer in your language, you could translate his words in the second person. Alternate translation: “you, our God, have not abandoned us” (See: First, Second or Third Person)

וַֽ⁠יַּט

This word 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” 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: “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 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, in order to keep the promises he made to them. If it would be clearer in your language, you could translate the idea behind this word with a verb such as help. Alternate translation: “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 a person regards things, by association with the way they use the eyes in their face to see things and the way 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 seems in context 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 there had been to it. You do not need to repeat both phrases in your translation if that might be confusing for your readers. 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 a building is a figurative expression for building it. Alternate translation: “rebuild” (See: Metaphor)

וּ⁠לְ⁠הַעֲמִ֣יד

Like raise up, this is a figurative expression for building. Alternate translation: “repairing” (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 they would protect their right to live there. It is as if the Jews are surrounded by a protective wall. Alternate translation: “and 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 it would be clearer for your readers, you could translate these words as a statement. Alternate translation: “So now, our God, we really have no excuses, after you have helped us so much.” (See: Rhetorical Question)

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 so displeasing to God. Alternate translation: “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: “things that are displeasing to God” (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: “inhabitants” (See: Idiom)

בְּ⁠תוֹעֲבֹֽתֵי⁠הֶ֗ם אֲשֶׁ֥ר מִלְא֛וּ⁠הָ

Abominations, like impurity, refers to things that people do that are displeasing to God. As in 9:1, the term indicates that God cannot stand to have these things in his presence. The prophets speak figuratively of these things as if they were accumulating physically and filling up the land. Alternate translation: “throughout the land, they have been doing things that God cannot stand” (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. Alternate translation: “through the things they do that are displeasing to God” (See: Metaphor)

Ezra 9:12

וְ֠⁠עַתָּה

This word indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “Therefore” or “As a result” (See: Connect – Reason-and-Result Relationship)

בְּֽנוֹתֵי⁠כֶ֞ם אַל־תִּתְּנ֣וּ לִ⁠בְנֵי⁠הֶ֗ם

This expression means specifically to give 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 a daughter is an idiom that means to get a wife. 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

Peace and good mean similar things. The prophets use them together to emphasize the importance of this commandment. If it would be clearer in your language, you could combine these terms into a single expression, as UST does, saying “cause things to go well.” (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. You do not need to repeat both phrases in your translation if that might be confusing for your readers. 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)

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

בְּ⁠מַעֲשֵׂ֨י⁠נוּ֙ הָ⁠רָעִ֔ים וּ⁠בְ⁠אַשְׁמָתֵ֖⁠נוּ הַ⁠גְּדֹלָ֑ה

These two phrases mean similar things. Ezra uses the repetition for emphasis. If it would be clearer in your language, you could combine these phrases. Alternate translation: “since we are so guilty because of the wrong things 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 have committed such great sins, and since we are so guilty as a result” (See: Parallelism)

כִּ֣י

This word indicates that the sentence it introduces will provide background information about the situation that Ezra is describing. Alternate translation: “in fact” (See: Background Information)

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 it would be clearer for your readers, 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 stand to have in his presence. Alternate translation: “the people groups who do these things that God cannot stand” (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 it would be clearer for your readers, 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 here.” (See: Rhetorical Question)

תֶֽאֱנַף־בָּ֨⁠נוּ֙ עַד־כַּלֵּ֔ה

This is a Hebrew idiom. Alternate translation: “totally angry with us” (See: Idiom)

לְ⁠אֵ֥ין שְׁאֵרִ֖ית וּ⁠פְלֵיטָֽה

Remnant and survivors mean the same thing. Ezra uses the terms together for emphasis. If it would be clearer in your language, you could combine these terms. Alternate translation: “you would not leave any of us here.” (See: Doublet)

Ezra 9:15

יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ צַדִּ֣יק אַ֔תָּה כִּֽי־נִשְׁאַ֥רְנוּ פְלֵיטָ֖ה כְּ⁠הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה

If it would be clearer in your language, you could reverse the order of these phrases, since the second phrase gives the reason for what the first phrase says. Alternate translation: “Only a small number of us are now left, and we acknowledge that you, Yahweh, the God of Israel, were right to punish us this way.” (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: “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 it would be clearer in your language, 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 can plead any grounds for acquittal” (See: Parallelism)

לְ⁠פָנֶ֨י⁠ךָ֙

Here, face figuratively represents the presence of a person. Alternate translation: “into 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” (See: Idiom)

לְ⁠פָנֶ֖י⁠ךָ

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

The people agree to divorce their Gentile wives. Many Jews were involved in these mixed marriages. Divorce should not normally have been common for the Jews to engage in, but marriage with non-Jewish women was not allowed.

Ezra 10:1

וּ⁠כְ⁠הִתְפַּלֵּ֤ל עֶזְרָא֙ וּ⁠כְ֨⁠הִתְוַדֹּת֔⁠וֹ…נִקְבְּצוּ֩ אֵלָ֨י⁠ו מִ⁠יִּשְׂרָאֵ֜ל קָהָ֣ל רַב־מְאֹ֗ד…כִּֽי־בָכ֥וּ הָ⁠עָ֖ם הַרְבֵּה־בֶֽכֶה

If it would be clearer in your language, you could put the last sentence in the verse before the second phrase of the first sentence, since it gives the reason for the results that phrase describes. You could also show the connection by using a phrase like “and so.” Alternate translation: “While Ezra was praying this prayer of confession, the people began to weep very bitterly because they realized that they had sinned and were guilty. And so a very large crowd of Israelites…gathered to him.” (See: Connect – Reason-and-Result Relationship)

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 falling 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 would get down with his face on the ground to plead with a powerful person in this culture. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “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

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

This word 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, unfaithfulness figuratively means “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

This word indicates that the sentence it introduces draws a contrast between the way the situation appeared to be hopeless and the fact that the Jews could still do something about it. You could begin the sentence with a word such as “nevertheless” to indicate this contrast. (See: Connect – Contrast Relationship)

וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת

Here, Shekaniah refers to all of the Israelites figuratively as if they were a single person, their ancestor, Israel. Alternate translation: “there is still hope for the Israelites in this matter” (See: Personification)

וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת

Though Shekaniah speaks of the Israelites in the third person, the term includes himself. If it would be clearer in your language, you could translate this phrase in the second person. Alternate translation: “there is still hope for us in this matter” or “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 the Israelites applies to him as well, if you choose to translate this phrase in the second person, the term “us” or “we” should include the addressee, if your language makes that distinction. Alternate translation: “there is still hope for us in this matter” or “there is still something that we can do about this” (See: Inclusive and Exclusive “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: “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 it would be clearer in your language, you could use a noun to represent this phrase that uses a passive verb form. Alternate translation: “their children” (See: Active or Passive)

בַּ⁠עֲצַ֣ת אֲדֹנָ֔⁠י

Shekaniah addresses Ezra in the third person as a sign of respect. If it would be clearer in your language, you can translate this with the second person. “We will do it in the way that you advise” (See: First, Second or Third Person)

וְ⁠הַ⁠חֲרֵדִ֖ים בְּ⁠מִצְוַ֣ת אֱלֹהֵ֑י⁠נוּ

As in 9:4, tremble 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 it would be clearer in your language, 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)

Ezra 10:4

ק֛וּם

Here, as in several other places in the book, arise means to take action to get an enterprise under way. Alternate translation: “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 the authority to ensure that they did. 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 make sure that we followed them” (See: Idiom)

וַ⁠אֲנַ֣חְנוּ עִמָּ֑⁠ךְ

Alternate translation: “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

This word 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

Once again arise means to take action to get an enterprise under way. Alternate translation: “Ezra took action” (See: Idiom)

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: “When he went there, he did not eat or drink anything” (See: Ellipsis)

לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה כִּ֥י מִתְאַבֵּ֖ל עַל־מַ֥עַל הַ⁠גּוֹלָֽה

If it would be clearer in your language, 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 or drink anything.” (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 it would be clearer in your language, you could say that explicitly. Alternate translation: “to show that he was still grieving over the way 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

It is likely that the story is using bread, one kind of food, to represent all food, and that 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

Unfaithfulness figuratively means disobedience. Alternate translation: “the way the Jews who had returned to their homeland had disobeyed” (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 it would be clearer in your language, 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” (See: Abstract Nouns)

Ezra 10:7

וַ⁠יַּעֲבִ֨ירוּ ק֜וֹל בִּ⁠יהוּדָ֣ה וִ⁠ירֽוּשָׁלִַ֗ם

As in 1:1, this voice is a voice speaking a message, and it figuratively represents the message that the voice speaks. But since the message could not travel by itself, ultimately the reference is to the messengers who delivered it. 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 after King Nebuchadnezzar had conquered Jerusalem and has 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)

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 it would be clearer in your language, 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 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)

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: “And he himself would be expelled from the Jewish community.” (See: Idiom)

מִ⁠קְּהַ֥ל הַ⁠גּוֹלָֽה

As often in the book, the abstract noun exiles here refers to the way the Jews had been transported away from their homeland but had since returned. If it would be clearer in your language, you could translate the idea behind this term with a verb such as “return.” Alternate translation: “the community of Jews who had returned to their homeland” (See: Abstract Nouns)

Ezra 10:9

וַ⁠יִּקָּבְצ֣וּ

This word 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)

כָל־אַנְשֵֽׁי־יְהוּדָה֩ וּ⁠בִנְיָמִ֨ן

Here the story refers to all of the descendants of Judah figuratively as if they were a single person, their ancestor, Judah, and similarly to the descendants of Benjamin as if they were a single person, their ancestor, Benjamin. Alternate translation: “all the men from the tribes of Judah and Benjamin” (See: Personification)

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 to represent all the Israelite tribes. Alternate translation: “all the Israelite men” (See: Synecdoche)

כָל־אַנְשֵֽׁי־יְהוּדָה֩ וּ⁠בִנְיָמִ֨ן

Another way to look at this is that the book is describing all of the Israelites figuratively by reference to something associated with them, the area in which they 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. So 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, twenty, 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

Open place means a “plaza” or “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, tremble here may be a metaphor meaning to regard 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 serious 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

As often in the book, arise here means to take action to get an enterprise under way. Alternate translation: “Ezra began the assembly by saying to them” (See: Idiom)

עֶזְרָ֤א הַ⁠כֹּהֵן֙

Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a priest” (See: Phrases that Inform or Remind)

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

Unfaithfulness figuratively means 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: Metaphor)

וַ⁠תֹּשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת

See how you translated this expression in 10:2. Alternate translation: “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.” 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 dissolving 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: “the other people groups 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: “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, it is our responsibility to do what you have said” (See: Idiom)

Ezra 10:13

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 it would be clearer in your language, 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 identify them all” (See: Connect – Reason-and-Result Relationship)

וְ⁠הַ⁠מְּלָאכָ֗ה לֹֽא־לְ⁠י֤וֹם אֶחָד֙ וְ⁠לֹ֣א לִ⁠שְׁנַ֔יִם

One day or two is a figurative way of saying “a short time.” Alternate translation: “it will take a long time” (See: Idiom)

Ezra 10:14

יַֽעֲמְדוּ־נָ֣א שָׂ֠רֵי⁠נוּ לְֽ⁠כָל־הַ⁠קָּהָ֞ל

Here, stand for is an idiom that means “represent.” (10:16 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: “have married foreign women” (See: Idiom)

יָבֹא֙…וְ⁠עִמָּ⁠הֶ֛ם זִקְנֵי־עִ֥יר וָ⁠עִ֖יר וְ⁠שֹׁפְטֶ֑י⁠הָ

City by city is an idiom that means “each city.” Alternate translation: “come with the elders and judges of each city” (See: Idiom)

עַ֠ד לְ⁠הָשִׁ֞יב חֲר֤וֹן אַף־אֱלֹהֵ֨י⁠נוּ֙ מִמֶּ֔⁠נּוּ עַ֖ד לַ⁠דָּבָ֥ר הַ⁠זֶּֽה

In Hebrew, a burning nose figuratively represents anger, and if someone’s anger is “turned back,” that means figuratively that they are no longer angry. Alternate translation: “until 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

This word indicates that the sentence it introduces draws a contrast between the willingness of almost the entire assembly to pursue this matter and the opposition of these four men. You could begin the sentence with a word such as “however” to indicate this contrast. (See: Connect – Contrast Relationship)

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.” (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

To stand against something means figuratively to oppose 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)

וַ⁠יִּבָּדְלוּ֩ עֶזְרָ֨א הַ⁠כֹּהֵ֜ן אֲנָשִׁ֨ים רָאשֵׁ֧י הָ⁠אָב֛וֹת לְ⁠בֵ֥ית אֲבֹתָ֖⁠ם וְ⁠כֻלָּ֣⁠ם בְּ⁠שֵׁמ֑וֹת

If it would be clearer in your language, 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: Phrases that Inform or Remind)

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 met for the first time” (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

Seek out here figuratively means to “investigate.” Alternate translation: “to investigate 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)

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)

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)

Ezra 10:18

וַ⁠יִּמָּצֵא֙ מִ⁠בְּנֵ֣י

If it would be clearer in your language, you could say this with an active form, and you could say who did the action. “The clan leaders identified some men” Alternate translation: (See: Active or Passive)

מִ⁠בְּנֵ֣י הַ⁠כֹּהֲנִ֔ים

Son of here is a figurative expression that indicates that a person shares the qualities of something. Hebrew often uses the expression to describe a person’s occupation. Alternate translation: “among 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

Sons here figuratively means “descendants,” since Jeshua lived many years before this time, but “son” is literal because Jeshu 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

This word 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)

וַ⁠יִּתְּנ֥וּ יָדָ֖⁠ם

This means that the men shook hands with the clan leaders to signify that they were making a promise. Alternate translation: “they shook hands in pledge” or “they shook hands and promised” (See: Symbolic Action)

לְ⁠הוֹצִ֣יא נְשֵׁי⁠הֶ֑ם וַ⁠אֲשֵׁמִ֥ים אֵֽיל־צֹ֖אן עַל־אַשְׁמָתָֽ⁠ם

While the book does not specify that all the other men whose names are listed in the rest of this chapter had to make a similar pledge and pay a similar penalty, the implication is that the commission required these same things of all the offenders. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “that they would divorce their wives and send them away and that they would sacrifice a ram from their flocks as a guilt offering, since the clan leaders had found them guilty. The clan leaders made all the men who had married foreign wives do these same things.” (See: Assumed Knowledge and Implicit Information)

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)

Ezra 10:20

וּ⁠מִ⁠בְּנֵ֣י אִמֵּ֔ר

Sons here 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

Sons here figuratively means “descendants.” Alternate translation: “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

Sons here figuratively means “descendants.” Alternate translation: “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 this term 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

This is 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

This is 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

Here the story refers to all of the Israelites figuratively as if they were a single person, their ancestor, Israel. Alternate translation: “these were from the rest of the Israelites” (See: Personification)

מִ⁠בְּנֵ֣י פַרְעֹ֡שׁ

Sons here 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

Sons here 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

Sons here 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

Sons here 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

Sons here 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

Sons here 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

Sons here 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

Sons here 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 seven men. (See: How to Translate Names)

Ezra 10:34

מִ⁠בְּנֵ֣י בָנִ֔י

Sons here 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)

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

Sons here 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 sent 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 both them and their children away.” (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)