unfoldingWord_en_tn/tn_EZR.tsv

Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
front:intro	fa5r				0	# Introduction to Ezra\n\n## Part 1: General Introduction\n\n### Outline of Ezra\n\n1. The first Jewish exiles return to Jerusalem from Persia (1:1–2:70)\n2. The people rebuild and dedicate the temple in Jerusalem (3:1–6:22)\n3. More exiles return; Ezra teaches the Law of Yahweh (7:1–8:36)\n4. The problem of the people marrying foreigners, and how it is solved (9:1–10:44)\n\n### What is the Book of Ezra about?\n\nThe book of Ezra is about how the people of Israel returned from Babylon and tried to worship Yahweh again as the law required. To do this, they needed to rebuild their temple so that they could sacrifice to Yahweh. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n### How should the title of this book be translated?\n\nThe 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.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why were Israelites not allowed to marry people from other nations?\n\nForeigners worshiped many false gods. Yahweh did not allow his people to marry foreigners because he knew that this would cause the people of Israel to worship false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### Did all of the people of Israel return to their homeland?\n\nMany of the Jews remained in Babylon instead of returning to the land of Israel. Many of them were successful in Babylon and desired to remain there. However, this meant that they were unable to worship Yahweh in Jerusalem as their ancestors had done.\n\n## Part 3: Important Translation Issues\n\n### How does the Book of Ezra use the term “Israel”?\n\nThe 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: [[rc://*/tw/dict/bible/kt/israel]])\n\n### Are the events in the Book of Ezra told in the order that they actually happened?\n\nSome of the events in the Book of Ezra are not told in the order that they happened, but are grouped according to theme. Translators should pay attention to notes that signal when events are probably out of chronological order.
1:intro	dd25				0	# Ezra 1 General Notes\n\n## Structure and Formatting\n\nThe chapter records the story of the first Jews as they return from Persia to Judea.\n\n## Religious and Cultural Concepts in This Chapter\n\n### King Cyrus\n\nKing 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: [[rc://*/tw/dict/bible/kt/temple]])\n\n## Translation Issues in This Chapter\n\n### Jews\n\nAfter they returned to Judea, the focus of the rest of the Old Testament is on the Jewish people.
1:1	nnrv		rc://*/ta/man/translate/writing-newevent	וּ⁠בִ⁠שְׁנַ֣ת	1	The word **now** introduces a new event in the story. Use the normal method for introducing the beginning of a true story in your language.
1:1	ath4		rc://*/ta/man/translate/figs-explicit	וּ⁠בִ⁠שְׁנַ֣ת אַחַ֗ת לְ⁠כ֨וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס	1	The original Jewish readers of this book would have known that this is not a reference to the year when Cyrus first became king of the Persians. Rather, it is a reference to the later year when, by conquering Babylon, he became king over the Jews, since Babylon is the nation that had previously conquered the Jews and taken them into exile. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “During the first year after Cyrus, the king of Persia, conquered Babylon and became ruler over the Jews”
1:1	qvp1			וּ⁠בִ⁠שְׁנַ֣ת אַחַ֗ת לְ⁠כ֨וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס	1	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”
1:1	p6b4		rc://*/ta/man/translate/translate-ordinal	וּ⁠בִ⁠שְׁנַ֣ת אַחַ֗ת	1	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”
1:1	bns6		rc://*/ta/man/translate/translate-names	לְ⁠כ֨וֹרֶשׁ֙	1	**Cyrus** is the name of a man.
1:1	xkd5		rc://*/ta/man/translate/translate-names	פָּרַ֔ס	1	**Persia** is the name of an empire.
1:1	t5sz		rc://*/ta/man/translate/figs-metonymy	דְּבַר־יְהוָ֖ה	1	Here, **word** refers to the thing that Yahweh spoke about. Alternate translation: “the promise that Yahweh had made”
1:1	savk		rc://*/ta/man/translate/figs-explicit	דְּבַר־יְהוָ֖ה	1	What Yahweh had said specifically was that, after 70 years in exile, the Jews would be allowed to return to their homeland. If it would be helpful to your readers, you could say that explicitly, or you could put this information in a footnote. Alternate translation: “the promise that Yahweh had made that after 70 years in exile, the Jews would be allowed to return to their homeland”
1:1	l953		rc://*/ta/man/translate/translate-names	יְהוָ֖ה	1	**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.
1:1	y7r9		rc://*/ta/man/translate/figs-metonymy	מִ⁠פִּ֣י יִרְמְיָ֑ה	1	Here, **mouth** represents speaking. Alternate translation: “which Jeremiah spoke about” or “which Jeremiah announced”
1:1	fn3a		rc://*/ta/man/translate/figs-synecdoche	הֵעִ֣יר יְהוָ֗ה אֶת־ר֨וּחַ֙ כֹּ֣רֶשׁ	1	Here the book uses one aspect of Cyrus, his spirit, to represent all of him. Alternate translation: “Yahweh put a desire to do something into Cyrus”
1:1	cz5n		rc://*/ta/man/translate/figs-metaphor	הֵעִ֣יר יְהוָ֗ה אֶת־ר֨וּחַ֙ כֹּ֣רֶשׁ	1	Here, the book speaks of Yahweh causing Cyrus to act by saying that he **stirred up** his spirit in the way that winds might stir up calm waters and make them move around. The meaning is that Yahweh directly influenced the heart and will of Cyrus to get him to do something. Alternate translation: “Yahweh put a desire to do something into Cyrus”
1:1	n59e		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּֽעֲבֶר	1	The word **so** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, he made … to be sent”
1:1	yiq4		rc://*/ta/man/translate/figs-metonymy	וַ⁠יַּֽעֲבֶר־קוֹל֙ בְּ⁠כָל־מַלְכוּת֔⁠וֹ	1	Here, **he** means Cyrus. In this context, the **sound** is a voice speaking a message, and the voice 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”
1:1	x1wz		rc://*/ta/man/translate/figs-ellipsis	וְ⁠גַם־בְּ⁠מִכְתָּ֖ב	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. The meaning is: Cyrus also put this decree in writing. You could say that explicitly if it would be helpful to your readers. Alternate translation: “and Cyrus also sent out written copies of the decree” or “and Cyrus also had his scribes write down the decree in his official records”
1:2	arwl		rc://*/ta/man/translate/figs-distinguish	יְהוָ֖ה אֱלֹהֵ֣י הַ⁠שָּׁמָ֑יִם	1	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”
1:2	aqj5		rc://*/ta/man/translate/figs-hyperbole	כֹּ֚ל מַמְלְכ֣וֹת הָ⁠אָ֔רֶץ	1	**All** is an exaggeration for emphasis. There were still some kingdoms on earth that Cyrus did not rule. However, he had conquered every other large empire in his part of the world that might have been a threat to him. Alternate translation: “to be unchallenged ruler over this entire land”
1:2	zb3e		rc://*/ta/man/translate/figs-idiom	נָ֣תַן לִ֔⁠י	1	This is an idiom. Alternate translation: “has made me the king over”
1:2	dcb6		rc://*/ta/man/translate/figs-explicit	לִ⁠בְנֽוֹת־ל֣⁠וֹ בַ֔יִת	1	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”
1:2	eapm		rc://*/ta/man/translate/figs-metaphor	בַ֔יִת	1	Here, **house** 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”
1:2	i909		rc://*/ta/man/translate/figs-distinguish	בִּ⁠ירוּשָׁלִַ֖ם אֲשֶׁ֥ר בִּֽ⁠יהוּדָֽה׃	1	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”
1:2	gmx4		rc://*/ta/man/translate/translate-names	בִּ⁠ירוּשָׁלִַ֖ם אֲשֶׁ֥ר בִּֽ⁠יהוּדָֽה׃	1	**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.
1:3	xf34		rc://*/ta/man/translate/figs-explicit	מִֽי־בָ⁠כֶ֣ם מִ⁠כָּל־עַמּ֗⁠וֹ	1	Here, **all** probably indicates that Cyrus is thinking of not only the people whom the Babylonians had taken into exile from the southern kingdom of Judah some decades before, and their descendants, but also any of the people whose ancestors the Assyrians had taken into exile from the northern kingdom of Israel nearly two centuries earlier. Cyrus now ruled over the territories to which both groups had been exiled. If any in the second group still had awareness and proof of their identity, and if they still wanted to honor and worship Yahweh, they could also return to Jerusalem and help rebuild the temple. (However, as [1:5](../01/05.md) indicates, it was essentially Israelites from the tribes of Judah and Benjamin who actually did return.) To make this clear, you could include this information. Alternate translation: “Which of you is an Israelite from any tribe”
1:3	fq6g		rc://*/ta/man/translate/figs-idiom	יְהִ֤י אֱלֹהָי⁠ו֙ עִמּ֔⁠וֹ	1	Cyrus wishing that **God** will **be with** these Israelites is an idiom that expresses his wish that God would make their journey and the rebuilding project successful. If it is more natural in your language, you could say this at the end of the verse. Alternate translation: “May his God make him successful”
1:3	hz9g		rc://*/ta/man/translate/figs-idiom	וְ⁠יַ֕עַל לִ⁠ירוּשָׁלִַ֖ם	1	Cyrus says **go up** because the Jews would have to travel from a river valley up into the mountains in order to return from their places of exile to Jerusalem. Alternate translation: “and let him return to Jerusalem”
1:3	k839		rc://*/ta/man/translate/figs-distinguish	לִ⁠ירוּשָׁלִַ֖ם אֲשֶׁ֣ר בִּ⁠יהוּדָ֑ה	1	Cyrus once again provides background information about the city. Alternate translation: “to Jerusalem, in the province of Judah”
1:3	gxbj		rc://*/ta/man/translate/figs-metaphor	בֵּ֤ית יְהוָה֙	1	Here, **house** 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”
1:3	o6x4		rc://*/ta/man/translate/figs-distinguish	יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל ה֥וּא הָ⁠אֱלֹהִ֖ים אֲשֶׁ֥ר בִּ⁠ירוּשָׁלִָֽם׃	1	Here Cyrus provides further background information to inform his subjects who Yahweh is. Alternate translation: “Yahweh, the God whom the people of Israel worship, who should have a temple in Jerusalem”
1:3	agt1		rc://*/ta/man/translate/figs-possession	אֱלֹהֵ֣י יִשְׂרָאֵ֔ל	1	The phrase **the God of Israel** does not mean that God belongs to Israel, but that this is the God whom Israel worships. Alternate translation: “the God whom Israel worships”
1:4	t7ux			וְ⁠כָל־הַ⁠נִּשְׁאָ֗ר מִֽ⁠כָּל־הַ⁠מְּקֹמוֹת֮ אֲשֶׁ֣ר ה֣וּא גָֽר־שָׁם֒ יְנַשְּׂא֨וּ⁠הוּ֙ אַנְשֵׁ֣י מְקֹמ֔⁠וֹ	1	The structure of this sentence may present difficulties for translation because the long phrase at the beginning actually describes who will receive the action, rather than who will do the action. If it would be helpful in your language, 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”
1:4	fr03		rc://*/ta/man/translate/figs-idiom	וְ⁠כָל־הַ⁠נִּשְׁאָ֗ר	1	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”
1:4	vvzw		rc://*/ta/man/translate/figs-idiom	מִֽ⁠כָּל־הַ⁠מְּקֹמוֹת֮ אֲשֶׁ֣ר ה֣וּא גָֽר־שָׁם֒	1	**Sojourning** means living somewhere other than in one’s native land. Here, **he** refers to any Jew such as is described in the previous phrase. Alternate translation: “in any of the places where a Jew may be living in exile”
1:4	uoep			אֲשֶׁ֣ר ה֣וּא גָֽר־שָׁם֒	1	Saying **where** and **there** in the same phrase like this is a characteristic Hebrew construction, but it might represent an unnecessary duplication in your language. If it would be helpful in your language, you could omit any translation of the word “there.” Alternate translation: “in which he is living”
1:4	p5jk		rc://*/ta/man/translate/figs-gendernotations	יְנַשְּׂא֨וּ⁠הוּ֙ אַנְשֵׁ֣י מְקֹמ֔⁠וֹ	1	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”
1:4	d9rn		rc://*/ta/man/translate/figs-idiom	יְנַשְּׂא֨וּ⁠הוּ֙	1	**Lift** here is an idiom that means help. Alternate translation: “let … help him by providing him”
1:4	f6tk		rc://*/ta/man/translate/figs-explicit	הַ֨⁠נְּדָבָ֔ה	1	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](../01/07.md). Alternate translation: “any extra gifts that they want to give”
1:4	swvz		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֥ית הָ⁠אֱלֹהִ֖ים אֲשֶׁ֥ר בִּ⁠ירוּשָׁלִָֽם׃	1	**House** means a temple. Cyrus continues to speak of this temple as if it would be a house in which God lived, since God’s presence would be there. The book repeatedly uses the expressions **house**, **house of God**, and “house of Yahweh” to mean the temple in Jerusalem. It will be helpful to your readers if you translate these expressions consistently every time. Alternate translation: “for the temple that the Jews will rebuild for God in Jerusalem”
1:5	i39z		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יָּק֜וּמוּ	1	The word **then** indicates that the sentence it introduces explains the results of what the previous verses have described. Alternate translation: “In response to this decree … prepared”
1:5	kkxf		rc://*/ta/man/translate/figs-idiom	וַ⁠יָּק֜וּמוּ	1	In this context, the term **arose** means that these leaders took action to get an enterprise under way. It does not indicate that these leaders had been sitting or lying down and that they stood up. Alternate translation: “Then … started making preparations”
1:5	hgd0		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֣י הָ⁠אָב֗וֹת	1	This is an abbreviated way of saying the heads of the father’s houses. Alternate translation: “the clan leaders”
1:5	v371			רָאשֵׁ֣י הָ⁠אָב֗וֹת	1	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) 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”
1:5	bezo		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֣י	1	Here, **heads** is a figurative way of saying leaders. Alternate translation: “leaders”
1:5	rt3n		rc://*/ta/man/translate/translate-names	לִֽ⁠יהוּדָה֙ וּ⁠בִנְיָמִ֔ן	1	These are the names of two of the tribes of Israel. Alternate translation: “of the tribes of Judah and Benjamin”
1:5	s2yg		rc://*/ta/man/translate/figs-metaphor	לְ⁠כֹ֨ל הֵעִ֤יר הָ⁠אֱלֹהִים֙ אֶת־רוּח֔⁠וֹ	1	Here the book again speaks 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”
1:5	ywuq		rc://*/ta/man/translate/figs-idiom	לַ⁠עֲל֣וֹת	1	As in [1:3](../01/03.md), the book says **go up** because the Jews would have to travel from a river valley up into the mountains in order to return from their places of exile to Jerusalem. Alternate translation: “to return to Jerusalem”
1:6	ihv7		rc://*/ta/man/translate/figs-hyperbole	וְ⁠כָל־סְבִיבֹֽתֵי⁠הֶם֙	1	**All** is an exaggeration for emphasis. Every person who lived near a returning Jew did not necessarily provide support. But the expression indicates that the Jews received very generous support from many of their neighbors. Alternate translation: “And the people of their communities”
1:6	wwg6		rc://*/ta/man/translate/figs-metaphor	חִזְּק֣וּ בִֽ⁠ידֵי⁠הֶ֔ם	1	Here, **hands** represents strength and power. This expression means that the neighbors of the Jews gave them greater capacity to act and fulfill their project by supplying them with the items listed. Alternate translation: “enabled them by giving them”
1:6	sc2n			לְ⁠בַ֖ד עַל־כָּל־הִתְנַדֵּֽב	1	This is a reference to the freewill offerings that are also mentioned in [1:4](../01/04.md). Alternate translation: “in addition, the people freely gave extra gifts”
1:7	sv16		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠מֶּ֣לֶךְ כּ֔וֹרֶשׁ הוֹצִ֖יא	1	**Cyrus** did not do this work himself. He ordered others to do it. If that is not understood in your language, you can say this explicitly, as in the UST.
1:7	bt1u		rc://*/ta/man/translate/figs-explicit	כְּלֵ֣י בֵית־יְהוָ֑ה אֲשֶׁ֨ר הוֹצִ֤יא נְבֽוּכַדְנֶצַּר֙ מִ⁠יר֣וּשָׁלִַ֔ם וַֽ⁠יִּתְּנֵ֖⁠ם בְּ⁠בֵ֥ית אֱלֹהָֽי⁠ו׃	1	**Vessels** refers to the bowls, basins, and other objects that are listed in [1:9](../01/09.md) and [1:10](../01/10.md). The book assumes that readers will know that this verse is describing how Nebuchadnezzar, the king of Babylon, took these items from the temple in Jerusalem and then put them, as trophies of conquest, in a temple devoted to his own gods. If it would be helpful to your readers, you could say this explicitly in the text or in a footnote. Alternate translation: “the objects from the temple of Yahweh that Nebuchadnezzar, the king of Babylon, had taken away from Jerusalem when he captured that city and then put in the temple of his own gods”
1:7	bwol		rc://*/ta/man/translate/translate-names	נְבֽוּכַדְנֶצַּר֙	1	**Nebuchadnezzar** is the name of a man.
1:8	emq3		rc://*/ta/man/translate/figs-metaphor	וַ⁠יּֽוֹצִיאֵ֗⁠ם כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס עַל־יַ֖ד מִתְרְדָ֣ת הַ⁠גִּזְבָּ֑ר	1	Here, **by the hand of** is a metaphor that represents control and action. The expression means that Mithredath did this at the command of Cyrus and on his behalf. Mithredath would have commanded others to do the work; he would not have carried the things in his own hands. Alternate translation: “King Cyrus of Persia ordered his treasurer, Mithredath, to bring them out”
1:8	j32q		rc://*/ta/man/translate/figs-explicit	וַ⁠יּֽוֹצִיאֵ֗⁠ם כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס עַל־יַ֖ד מִתְרְדָ֣ת	1	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”
1:8	m5w3		rc://*/ta/man/translate/translate-names	מִתְרְדָ֣ת	1	**Mithredath** is the name of a man.
1:8	wc54		rc://*/ta/man/translate/translate-unknown	הַ⁠גִּזְבָּ֑ר	1	This term describes the office of a person responsible for all of the valuable possessions of a kingdom and for the places where they are stored safely.
1:8	w8rk		rc://*/ta/man/translate/figs-idiom	וַֽ⁠יִּסְפְּרֵ⁠ם֙ לְ⁠שֵׁשְׁבַּצַּ֔ר	1	Here, **he** refers to Mithredath, and **them** refers to the objects for the temple. The expression **counted them out** probably does not mean that Mithredath handed Sheshbazzar the objects one at a time while announcing the number of each one. It probably means that Mithredath gave Sheshbazzar the objects along with a document that listed how many there were of each kind, as recorded in [1:9](../01/09.md) and [1:10](../01/10.md). Alternate translation: “Mithredath turned them over to Sheshbazzar along with a detailed list of them”
1:8	wb5a		rc://*/ta/man/translate/translate-names	לְ⁠שֵׁשְׁבַּצַּ֔ר	1	This leader of the first group of exiles to return to Judah, who is called **Sheshbazzar** here and in [1:11](../01/11.md), [5:14](../05/14.md), and [5:16](../05/16.md), seems to be the same person who is called Zerubbabel in the rest of the book. The reason for the difference in names is not clear. Some interpreters suggest that he was known as Sheshbazzar in the Persian court and that he used the name Zerubbabel as governor of Judah. There are examples in the Bible of Jews having both a Persian name and a Hebrew name. It would probably be best simply to translate both names consistently where they appear without calling attention to the difference, but you could add this possible explanation in a footnote.
1:8	qsti			הַ⁠נָּשִׂ֖יא לִ⁠יהוּדָֽה׃	1	The book says in [5:14](../05/14.md) that Cyrus appointed Sheshbazzar to be the governor of the province of Judah. If it would be helpful to your readers, you could use that phrase to describe him here. Alternate translation: “whom Cyrus had appointed to be the governor of the province of Judah”
1:9	hu9c		rc://*/ta/man/translate/figs-idiom	וְ⁠אֵ֖לֶּה מִסְפָּרָ֑⁠ם	1	This expression means that what follows is the number of each kind of utensil that Cyrus is returning
1:9	noww			מַחֲלָפִ֖ים	1	This word occurs only here in the Hebrew Bible, and there is some disagreement about its meaning. It is probably a borrowed term from a related language that means “knife,” but the ancient Greek translation took its meaning to be “replacements,” that is, basins to replace others that became unusable. You may see translations that follow the ancient Greek, but we recommend following the Hebrew.
1:10	ja6u			כְּפ֤וֹרֵי כֶ֨סֶף֙ מִשְׁנִ֔ים	1	This means that these bowls were a different type of bowl than the gold ones just mentioned. This could also mean that they were second in rank of status or honor behind the gold bowls. It does not mean that the silver was of a different type than the silver in the basins described in [1:9](../01/09.md).
1:11	z55f			כָּל־כֵּלִים֙ לַ⁠זָּהָ֣ב וְ⁠לַ⁠כֶּ֔סֶף חֲמֵ֥שֶׁת אֲלָפִ֖ים וְ⁠אַרְבַּ֣ע מֵא֑וֹת	1	This expression means that the total number of these gold and silver objects was **5,400**. Verses [1:9](../01/09.md) and [1:10](../01/10.md) 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.
1:11	i30r		rc://*/ta/man/translate/figs-idiom	הַ⁠כֹּ֞ל הֶעֱלָ֣ה שֵׁשְׁבַּצַּ֗ר עִ֚ם הֵעָל֣וֹת הַ⁠גּוֹלָ֔ה מִ⁠בָּבֶ֖ל לִ⁠ירוּשָׁלִָֽם	1	Like the similar expression in [1:3](../01/03.md), 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”
1:11	kt84		rc://*/ta/man/translate/figs-abstractnouns	הַ⁠גּוֹלָ֔ה	1	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 helpful 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”
1:11	fi2e		rc://*/ta/man/translate/translate-names	מִ⁠בָּבֶ֖ל	1	**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.
2:intro	rr42				0	# Ezra 2 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Genealogy\n\nPeople had to prove through their genealogies that they were priests or that they\nwere even Jews. (See: [[rc://*/tw/dict/bible/kt/priest]])
2:1	ezk9		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י הַ⁠מְּדִינָ֗ה	1	Here, **the sons of the province** is an idiom that means that these people originated in the province of Judah. Alternate translation: “the people from the province of Judah”
2:1	ponw		rc://*/ta/man/translate/figs-metonymy	הַ⁠מְּדִינָ֗ה	1	**The province** means the province of Judah. The book is referring to Judah by something associated with it, its status as a province.
2:1	byc2		rc://*/ta/man/translate/figs-idiom	הָֽ⁠עֹלִים֙	1	**Went up** means traveled from Babylon back to Judah, since that involves going from a river valley up into the mountains. Alternate translation: “those who returned to Judah from Babylon”
2:1	czrg		rc://*/ta/man/translate/figs-abstractnouns	מִ⁠שְּׁבִ֣י הַ⁠גּוֹלָ֔ה אֲשֶׁ֥ר הֶגְלָ֛ה נְבוּכַדְנֶצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל לְ⁠בָבֶ֑ל	1	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 helpful in your language, you could translate the idea behind these terms with verbs. Alternate translation: “after Nebuchadnezzar, the king of Babylon, had captured their ancestors, transported them to Babylon, and held them there in a foreign land”
2:1	evx5		rc://*/ta/man/translate/figs-idiom	אִ֥ישׁ לְ⁠עִירֽ⁠וֹ׃	1	Here, **a man** means each one or each person. Alternate translation: “returning to live in the same towns where their families had lived before”
2:2	mxt0			אֲשֶׁר־בָּ֣אוּ עִם	1	This phrase introduces a list of the men who led this group back to Judah. Alternate translation: “traveling with”
2:2	tmp8		rc://*/ta/man/translate/translate-names	זְרֻבָּבֶ֗ל יֵשׁ֡וּעַ נְ֠חֶמְיָה שְׂרָיָ֨ה רְֽעֵלָיָ֜ה מָרְדֳּכַ֥י בִּלְשָׁ֛ן מִסְפָּ֥ר בִּגְוַ֖י רְח֣וּם בַּעֲנָ֑ה	1	These are the names of eleven men.
2:2	x7au		rc://*/ta/man/translate/translate-names	יֵשׁ֡וּעַ	1	This is the high priest, who has the same name as the Levite who is introduced in [2:40](../02/40.md). The spelling of this name varies throughout the Bible. To be clear which man is being referred to, the UST will spell this name “Joshua” for the high priest and “Jeshua” for the Levite. You may want to consider whether doing something similar would be helpful for your readers.
2:2	z77p			מִסְפַּ֕ר אַנְשֵׁ֖י עַ֥ם יִשְׂרָאֵֽל	1	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”
2:3	i2m7			בְּנֵ֣י פַרְעֹ֔שׁ אַלְפַּ֕יִם מֵאָ֖ה שִׁבְעִ֥ים וּ⁠שְׁנָֽיִם	1	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](../02/03.md), after the name of each group and the number that is given.
2:3	gmbm		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י פַרְעֹ֔שׁ	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Parosh”
2:3	zew1		rc://*/ta/man/translate/translate-names	פַרְעֹ֔שׁ	1	**Parosh** is the name of a man.
2:4	xs2j		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י שְׁפַטְיָ֔ה	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Shephatiah”
2:4	zhh6		rc://*/ta/man/translate/translate-names	שְׁפַטְיָ֔ה	1	**Shephatiah** is the name of a man.
2:5	d4gc		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י אָרַ֔ח	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Arah”
2:5	inj3		rc://*/ta/man/translate/translate-names	אָרַ֔ח	1	**Arah** is the name of a man.
2:6	qyea		rc://*/ta/man/translate/figs-metaphor	בְּנֵֽי־פַחַ֥ת מוֹאָ֛ב לִ⁠בְנֵ֥י יֵשׁ֖וּעַ יוֹאָ֑ב	1	Here, **sons** means descendants.
2:6	fw6a		rc://*/ta/man/translate/translate-names	פַחַ֥ת מוֹאָ֛ב & יֵשׁ֖וּעַ	1	**Pahath-Moab** is the name of a man, and **Jeshua** and **Joab** are the names of two of his male descendants.
2:7	a6df		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י עֵילָ֔ם	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Elam”
2:7	ytv9		rc://*/ta/man/translate/translate-names	עֵילָ֔ם	1	**Elam** is the name of a man.
2:8	ryuy		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י זַתּ֔וּא	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Zattu”
2:8	d53m		rc://*/ta/man/translate/translate-names	זַתּ֔וּא	1	**Zattu** is the name of a man.
2:9	nbic		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Zakkai”
2:9	da7k		rc://*/ta/man/translate/translate-names	זַכָּ֔י	1	**Zakkai** is the name of a man.
2:10	fo1t		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בָנִ֔י	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Bani”
2:10	jcd8		rc://*/ta/man/translate/translate-names	בָנִ֔י	1	**Bani** is the name of a man.
2:11	ak1t		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בֵבָ֔י	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Bebai”
2:11	h16w		rc://*/ta/man/translate/translate-names	בֵבָ֔י	1	**Bebai** is the name of a man.
2:12	bhyt		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י עַזְגָּ֔ד	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Azgad”
2:12	rxn6		rc://*/ta/man/translate/translate-names	עַזְגָּ֔ד	1	**Azgad** is the name of a man.
2:13	yr6e		rc://*/ta/man/translate/figs-metaphor	בְּנֵי֙ אֲדֹ֣נִיקָ֔ם	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Adonikam”
2:13	uzn6		rc://*/ta/man/translate/translate-names	אֲדֹ֣נִיקָ֔ם	1	**Adonikam** is the name of a man.
2:14	ptzp		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בִגְוָ֔י	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Bigvai”
2:14	qkv6		rc://*/ta/man/translate/translate-names	בִגְוָ֔י	1	**Bigvai** is the name of a man.
2:15	u5zk		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י עָדִ֔ין	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Adin”
2:15	it7t		rc://*/ta/man/translate/translate-names	עָדִ֔ין	1	**Adin** is the name of a man.
2:16	kk2c		rc://*/ta/man/translate/figs-metaphor	בְּנֵֽי־אָטֵ֥ר	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Ater who were descendants of Hezekiah”
2:16	vui3		rc://*/ta/man/translate/translate-names	אָטֵ֥ר לִֽ⁠יחִזְקִיָּ֖ה	1	**Ater** is the name of a man, and **Hezekiah** is the name of one of his descendants.
2:17	qo8d		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בֵצָ֔י	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Bezai”
2:17	t3k5		rc://*/ta/man/translate/translate-names	בֵצָ֔י	1	**Bezai** is the name of a man.
2:18	ghnw		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י יוֹרָ֔ה	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Jorah”
2:18	k95c		rc://*/ta/man/translate/translate-names	יוֹרָ֔ה	1	**Jorah** is the name of a man.
2:19	i6kg		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י חָשֻׁ֔ם	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Hashum”
2:19	j9nm		rc://*/ta/man/translate/translate-names	חָשֻׁ֔ם	1	**Hashum** is the name of a man.
2:20	r5bq		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י גִבָּ֖ר	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Gibbar”
2:20	g26q		rc://*/ta/man/translate/translate-names	גִבָּ֖ר	1	**Gibbar** is the name of a man.
2:21	iu4s		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י בֵֽית־לָ֔חֶם מֵאָ֖ה עֶשְׂרִ֥ים וּ⁠שְׁלֹשָֽׁה	1	The list speaks here of the **sons of Bethlehem**. This is an idiom that means that these men were from families that had originally lived in that town. Alternate translation: “From the town of Bethlehem, 123 returned”
2:21	j7z9		rc://*/ta/man/translate/translate-names	בֵֽית־לָ֔חֶם	1	**Bethlehem** is the name of a town.
2:22	v2ky		rc://*/ta/man/translate/translate-names	אַנְשֵׁ֥י נְטֹפָ֖ה חֲמִשִּׁ֥ים וְ⁠שִׁשָּֽׁה׃	1	**Netophah** is the name of a town. Alternate translation: “From the town of Netophah, 56 returned.”
2:23	l29x		rc://*/ta/man/translate/translate-names	אַנְשֵׁ֣י עֲנָת֔וֹת מֵאָ֖ה עֶשְׂרִ֥ים וּ⁠שְׁמֹנָֽה	1	**Anathoth** is the name of a town. Alternate translation: “From the town of Anathoth, 128 returned”
2:24	qlw7		rc://*/ta/man/translate/figs-idiom	בְּנֵ֥י עַזְמָ֖וֶת	1	The list speaks here of the **sons of Azmaveth**. This is an idiom that means that these men were from families that had originally lived in that town. Alternate translation: “From the town of Azmaveth, 42 returned”
2:24	d37s		rc://*/ta/man/translate/translate-names	עַזְמָ֖וֶת	1	**Azmaveth** is the name of a town.
2:25	y9xa		rc://*/ta/man/translate/figs-idiom	בְּנֵ֨י קִרְיַ֤ת עָרִים֙ כְּפִירָ֣ה וּ⁠בְאֵר֔וֹת	1	The list speaks here of the **sons of Kirjath-Arim, Kephirah, and Beeroth**. This is an idiom that means that these men were from families that had originally lived in those towns. Alternate translation: “From the towns of Kirjath-Arim, Kephirah, and Beeroth”
2:25	rw2o		rc://*/ta/man/translate/translate-names	קִרְיַ֤ת עָרִים֙ כְּפִירָ֣ה וּ⁠בְאֵר֔וֹת	1	**Kirjath-Arim, Kephirah**, and **Beeroth** are the names of towns.
2:26	iyhq		rc://*/ta/man/translate/figs-idiom	בְּנֵ֤י הָ⁠רָמָה֙ וָ⁠גָ֔בַע	1	The list speaks here of the **sons of Ramah and Geba**. This is an idiom that means that these men were from families that had originally lived in those towns. Alternate translation: “From the towns of Ramah and Geba”
2:26	k69y		rc://*/ta/man/translate/translate-names	הָ⁠רָמָה֙ וָ⁠גָ֔בַע	1	**Ramah** and **Geba** are the names of towns.
2:27	m82a		rc://*/ta/man/translate/translate-names	אַנְשֵׁ֣י מִכְמָ֔ס מֵאָ֖ה עֶשְׂרִ֥ים וּ⁠שְׁנָֽיִם	1	**Michmas** is the name of a town. Alternate translation: “From the town of Michmas, 122 returned”
2:28	g96s		rc://*/ta/man/translate/translate-names	אַנְשֵׁ֤י בֵֽית־אֵל֙ וְ⁠הָ⁠עָ֔י מָאתַ֖יִם עֶשְׂרִ֥ים וּ⁠שְׁלֹשָֽׁה	1	**Bethel** and **Ai** are the names of towns. Alternate translation: “From the towns of Bethel and Ai, 223 returned”
2:29	n7ir		rc://*/ta/man/translate/figs-idiom	בְּנֵ֥י נְב֖וֹ	1	The list speaks here of the **sons of Nebo**. This is an idiom that means that these men were from families that had originally lived in this town. Alternate translation: “From the town of Nebo”
2:29	j5sn		rc://*/ta/man/translate/translate-names	נְב֖וֹ	1	**Nebo** is the name of a town.
2:30	m297		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י מַגְבִּ֔ישׁ	1	The list speaks here of the **sons of Magbish**. This is an idiom that means that these men were from families that had originally lived in those towns. Alternate translation: “From the town of Magbish”
2:30	kvd9		rc://*/ta/man/translate/translate-names	מַגְבִּ֔ישׁ	1	**Magbish** is the name of a town.
2:31	bv43		rc://*/ta/man/translate/figs-idiom	בְּנֵי֙ עֵילָ֣ם אַחֵ֔ר	1	The list speaks here of the **sons of Elam**. This is an idiom that means that these men were from families that had originally lived in this town. (“The other Elam” indicates that this is the town of that name, not the person of that name mentioned in [2:7](../02/07.md).) Alternate translation: “From the town of Elam”
2:31	sl5j		rc://*/ta/man/translate/translate-names	עֵילָ֣ם	1	Here, **Elam** is the name of a town.
2:32	fqlf		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י חָרִ֔ם	1	The list speaks here of the **sons of Harim**. This is an idiom that means that these men were from families that had originally lived in this town. Alternate translation: “From the town of Harim”
2:32	ubs3		rc://*/ta/man/translate/translate-names	חָרִ֔ם	1	**Harim** is the name of a town.
2:33	ti5a		rc://*/ta/man/translate/figs-idiom	בְּנֵי־לֹד֙ חָדִ֣יד וְ⁠אוֹנ֔וֹ	1	The list speaks here of the **sons of Lod, Hadid, and Ono**. This is an idiom that means that these men were from families that had originally lived in these towns. Alternate translation: “From the towns of Lod, Hadid, and Ono”
2:33	e3tw		rc://*/ta/man/translate/translate-names	לֹד֙ חָדִ֣יד וְ⁠אוֹנ֔וֹ	1	**Lod, Hadid, and Ono** are the names of towns.
2:34	eyhe		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י יְרֵח֔וֹ	1	Here, the list speaks of the **sons of Jericho**. This is an idiom that means that these men were from families that had originally lived in this city. Alternate translation: “From the city of Jericho”
2:35	frxs		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י סְנָאָ֔ה	1	The list speaks here of the **sons of Senaah**. This is an idiom that means that these men were from families that had originally lived in this town. Alternate translation: “From the town of Senaah”
2:35	ce4j		rc://*/ta/man/translate/translate-names	סְנָאָ֔ה	1	**Senaah** is the name of a town.
2:36	c52r			הַֽ⁠כֹּהֲנִ֑ים	1	**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”
2:36	xd3k		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֤י יְדַֽעְיָה֙ לְ⁠בֵ֣ית יֵשׁ֔וּעַ תְּשַׁ֥ע מֵא֖וֹת שִׁבְעִ֥ים וּ⁠שְׁלֹשָֽׁה	1	Here, **sons** means descendants. Alternate translation: “from the descendants of Jedaiah who were descendants of Jeshua, 973 returned”
2:36	m352		rc://*/ta/man/translate/translate-names	יְדַֽעְיָה֙ & יֵשׁ֔וּעַ	1	**Jedaiah** is the name of a man, and **Jeshua** is the name of one of his male descendants.
2:36	u51b		rc://*/ta/man/translate/figs-metonymy	לְ⁠בֵ֣ית יֵשׁ֔וּעַ	1	Here, **house** describes all the people descended from a particular person. The book is describing all of the descendants **of Jeshua** as if they were one household living together. Alternate translation: “who were descendants of Jeshua”
2:37	vauy		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י אִמֵּ֔ר	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Immer”
2:37	u9p4		rc://*/ta/man/translate/translate-names	אִמֵּ֔ר	1	**Immer** is the name of a man.
2:38	fvt0		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י פַשְׁח֔וּר	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Pashhur”
2:38	w3dr		rc://*/ta/man/translate/translate-names	פַשְׁח֔וּר	1	**Pashhur** is the name of a man.
2:39	jzxo		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י חָרִ֔ם	1	Here, **sons** means descendants. Alternate translation: “From the descendants of Harim”
2:39	g31h		rc://*/ta/man/translate/translate-names	חָרִ֔ם	1	**Harim** is the name of a man. Alternate translation: “From the descendants of Harim”
2:40	tm51		rc://*/ta/man/translate/translate-unknown	הַ⁠לְוִיִּ֑ם	1	**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”
2:40	vug8		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־יֵשׁ֧וּעַ וְ⁠קַדְמִיאֵ֛ל לִ⁠בְנֵ֥י הוֹדַוְיָ֖ה	1	Here, **sons** means descendants. Alternate translation: “from the descendants of Jeshua and Kadmiel, who were descended from Hodaviah”
2:40	yu1j		rc://*/ta/man/translate/translate-names	יֵשׁ֧וּעַ וְ⁠קַדְמִיאֵ֛ל & הוֹדַוְיָ֖ה	1	**Jeshua and Kadmiel** are men’s names, and **Hodaviah** is the name of their male ancestor.
2:41	t56r		rc://*/ta/man/translate/translate-unknown	הַֽ⁠מְשֹׁרְרִ֑ים	1	**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.
2:41	th1l		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י אָסָ֔ף	1	Here, **sons** means descendants. Alternate translation: “who were descendants of Asaph”
2:41	wkzb		rc://*/ta/man/translate/translate-names	אָסָ֔ף	1	**Asaph** is a man’s name.
2:42	xno0		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י הַ⁠שֹּֽׁעֲרִ֗ים	1	Here, **sons** means descendants. Alternate translation: “Some of the descendants of the gatekeepers also returned”
2:42	i72w		rc://*/ta/man/translate/translate-unknown	הַ⁠שֹּֽׁעֲרִ֗ים	1	Here, **the gatekeepers** refers to people who had been assigned to the gates of the city of Jerusalem and to the gates of the temple within the city. They were responsible for controlling access to these places. They would open and close the gates at times and for reasons set by the authorities.
2:42	imn8		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־שַׁלּ֤וּם בְּנֵֽי־אָטֵר֙ בְּנֵי־טַלְמ֣וֹן בְּנֵי־עַקּ֔וּב בְּנֵ֥י חֲטִיטָ֖א בְּנֵ֣י שֹׁבָ֑י	1	Here, **sons** means descendants. Alternate translation: “from the descendants of Shallum, Ater, Talmon, Akkub, Hatita, and Shobai”
2:42	lyb8		rc://*/ta/man/translate/translate-names	שַׁלּ֤וּם & אָטֵר֙ & טַלְמ֣וֹן & עַקּ֔וּב & חֲטִיטָ֖א & שֹׁבָ֑י	1	These are the names of six men.
2:43	fhw8		rc://*/ta/man/translate/translate-unknown	הַ⁠נְּתִינִ֑ים	1	The term **Nethinim** describes servants who worked in the temple. Alternate translation: “The temple servants”
2:43	nt2x			הַ⁠נְּתִינִ֑ים	1	Alternate translation: “Some of the descendants of the temple servants also returned”
2:43	m9ay		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־צִיחָ֥א בְנֵי־חֲשׂוּפָ֖א בְּנֵ֥י טַבָּעֽוֹת׃	1	Here, **sons** means descendants. Alternate translation: “they were from the descendants of Ziha, Hasupha, Tabbaoth” beginning a series that will continue through [2:54](../02/54.md).
2:43	tx4y		rc://*/ta/man/translate/translate-names	צִיחָ֥א & חֲשׂוּפָ֖א & טַבָּעֽוֹת	1	These are the names of three men.
2:44	vl6i		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־קֵרֹ֥ס בְּֽנֵי־סִֽיעֲהָ֖א בְּנֵ֥י פָדֽוֹן׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Keros, Siaha, Padon,”
2:45	b5nu		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־לְבָנָ֥ה בְנֵי־חֲגָבָ֖ה בְּנֵ֥י עַקּֽוּב׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Lebanah, Hagabah, Akkub,”
2:46	qx4z		rc://*/ta/man/translate/translate-names	בְּנֵי־חָגָ֥ב בְּנֵי־שַׁלְמַ֖י בְּנֵ֥י חָנָֽן׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Hagab, Shalmai, Hanan,”
2:47	qg3y		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־גִדֵּ֥ל בְּנֵי־גַ֖חַר בְּנֵ֥י רְאָיָֽה׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Giddel, Gahar, Reaiah,”
2:48	hw0m		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־רְצִ֥ין בְּנֵי־נְקוֹדָ֖א בְּנֵ֥י גַזָּֽם׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Rezin, Nekoda, Gazzam,”
2:49	csjh		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־עֻזָּ֥א בְנֵי־פָסֵ֖חַ בְּנֵ֥י בֵסָֽי׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Uzza, Paseah, Besai,”
2:50	pxdj		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־אַסְנָ֥ה בְנֵי־מְעוּנִ֖ים בְּנֵ֥י נפיסים׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Asnah, Meunim, Nephusim,”
2:51	fd31		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־בַקְבּ֥וּק בְּנֵי־חֲקוּפָ֖א בְּנֵ֥י חַרְחֽוּר׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Bakbuk, Hakupha, Harhur,”
2:52	yoav		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־בַצְל֥וּת בְּנֵי־מְחִידָ֖א בְּנֵ֥י חַרְשָֽׁא׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Bazluth, Mehida, Harsha,”
2:53	c1mt		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־בַרְק֥וֹס בְּֽנֵי־סִֽיסְרָ֖א בְּנֵי־תָֽמַח׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these three men. Alternate translation: “Barkos, Sisera, Temah,”
2:54	r7cn		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י נְצִ֖יחַ בְּנֵ֥י חֲטִיפָֽא׃	1	Here, **sons** means descendants. If you continue the sentence from [2:43](../02/43.md), you can just list the names of these two men, and end the series in this verse. Alternate translation: “Neziah, and Hatipha”
2:55	kd7e		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֖י עַבְדֵ֣י שְׁלֹמֹ֑ה	1	Here, **sons** means descendants. Alternate translation: “Some of the descendants of the laborers who had worked for the kingdom also returned”
2:55	zx3k		rc://*/ta/man/translate/translate-unknown	עַבְדֵ֣י שְׁלֹמֹ֑ה	1	By **servants of Solomon**, this list does not mean officials who served in Solomon’s court. Rather, this phrase refers to people whom Solomon first conscripted as laborers. They were descendants of the groups that were living in the land of Canaan before the Israelites occupied it. They and their descendants remained conscripted laborers (slaves) under later kings. Alternate translation: “the laborers that King Solomon first conscripted” or “the laborers who had worked for the kingdom under Solomon”
2:55	vt3s		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־סֹטַ֥י בְּנֵי־הַ⁠סֹּפֶ֖רֶת בְּנֵ֥י פְרוּדָֽא׃	1	Here, **sons** means descendants. Alternate translation: “they were from the descendants of Sotai, Hassophereth, Peruda,” beginning a series that will continue through [2:57](../02/57.md).
2:55	rnfm		rc://*/ta/man/translate/translate-names	סֹטַ֥י & הַ⁠סֹּפֶ֖רֶת & פְרוּדָֽא	1	These are the names of three men.
2:56	jtpw		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־יַעְלָ֥ה בְנֵי־דַרְק֖וֹן בְּנֵ֥י גִדֵּֽל׃	1	Here, **sons** means descendants. If you continue the sentence from [2:55](../02/55.md), you can just list the names of these three men. Alternate translation: “Jaalah, Darkon, Giddel,”
2:57	f1lh		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֧י שְׁפַטְיָ֣ה בְנֵֽי־חַטִּ֗יל בְּנֵ֛י פֹּכֶ֥רֶת הַצְּבָיִ֖ים בְּנֵ֥י אָמִֽי׃	1	Here, **sons** means descendants. If you continue the sentence from [2:55](../02/55.md), 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”
2:58	y86d			כָּ֨ל־הַ⁠נְּתִינִ֔ים וּ⁠בְנֵ֖י עַבְדֵ֣י שְׁלֹמֹ֑ה שְׁלֹ֥שׁ מֵא֖וֹת תִּשְׁעִ֥ים וּ⁠שְׁנָֽיִם	1	Alternate translation: “Altogether, 392 men returned who were descendants of temple servants or of laborers who had worked for the kingdom of Solomon”
2:59	fa24		rc://*/ta/man/translate/figs-idiom	וְ⁠אֵ֗לֶּה הָֽ⁠עֹלִים֙	1	As in [2:1](../02/01.md), **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”
2:59	kgcj		rc://*/ta/man/translate/translate-names	מִ⁠תֵּ֥ל מֶ֨לַח֙ תֵּ֣ל חַרְשָׁ֔א כְּר֥וּב אַדָּ֖ן אִמֵּ֑ר	1	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”
2:59	gd69			וְ⁠לֹ֣א יָֽכְל֗וּ לְ⁠הַגִּ֤יד	1	Alternate translation: “but they had no records to prove”
2:59	ay8y		rc://*/ta/man/translate/figs-parallelism	בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם אִ֥ם מִ⁠יִּשְׂרָאֵ֖ל הֵֽם	1	All three of these phrases, **the house of their fathers**, **their seed**, and **whether they were from Israel**, mean very similar things. They are used together to give clarity and emphasis. The first phrase refers to a person being able to name a well-known ancestor. The second phrase refers to a person being able to list his ancestors going back to the one that is well-known. The third phrase summarizes the other two: if a person cannot name an ancestor or recite his ancestry, then he cannot claim to be from Israel. If there would be no distinction between these phrases in your language, you could combine them into one phrase. Alternate translations: “that their ancestors had been Israelites” or “what clan they were from or who their ancestors were, whether they were really Israelites”
2:59	an9o		rc://*/ta/man/translate/figs-metaphor	בֵּית־אֲבוֹתָ⁠ם֙	1	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” 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”
2:59	yqp3		rc://*/ta/man/translate/figs-idiom	וְ⁠זַרְעָ֔⁠ם	1	Here, **seed** means “ancestors.” In the Bible, the term often describes a person’s descendants. But here, “their seed” means “whose seed they were,” so the term is describing the ancestors of these people. Alternate translation: “or who their ancestors were”
2:60	k7wr			בְּנֵי־דְלָיָ֥ה בְנֵי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א שֵׁ֥שׁ מֵא֖וֹת חֲמִשִּׁ֥ים וּ⁠שְׁנָֽיִם	1	Alternate translation: “In this group were 652 men from the descendants of Delaiah, Tobiah, and Nekoda”
2:60	v01g		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־דְלָיָ֥ה בְנֵי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א	1	Here, **sons** means descendants. Either the men named here were not recognized clan heads of Israel, or the 652 people could not prove that they were descendants of these men. Alternate translation: “The descendants of Delaiah, Tobiah, and Nekoda”
2:60	xr2g		rc://*/ta/man/translate/translate-names	דְלָיָ֥ה & טוֹבִיָּ֖ה & נְקוֹדָ֑א	1	These are the names of three men.
2:61	io29			וּ⁠מִ⁠בְּנֵי֙ הַ⁠כֹּ֣הֲנִ֔ים	1	Alternate translation: “Some of the men who returned from those towns were descendants of the priests”
2:61	heb8		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵי֙ הַ⁠כֹּ֣הֲנִ֔ים	1	Here, **sons** means descendants. Alternate translation: “And descendants of the priests”
2:61	mpkp		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י חֳבַיָּ֖ה בְּנֵ֣י הַקּ֑וֹץ בְּנֵ֣י בַרְזִלַּ֗י	1	Here, **sons** means descendants. Alternate translation: “they were from the descendants of Habaiah, Hakkoz, and Barzillai”
2:61	vg3t		rc://*/ta/man/translate/translate-names	חֳבַיָּ֖ה & הַקּ֑וֹץ & בַרְזִלַּ֗י	1	These are the names of three men.
2:61	d6en			אֲשֶׁ֣ר לָ֠קַח מִ⁠בְּנ֞וֹת בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙ אִשָּׁ֔ה	1	You could start a new sentence here. Alternate translation: “Barzillai married a woman who was one of the descendants of Barzillai the Gileadite”
2:61	bwy5		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנ֞וֹת בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙	1	Here, **daughters** means female descendants. Alternate translation: “from the descendants of Barzillai the Gileadite”
2:61	cxge			וַ⁠יִּקָּרֵ֖א עַל־שְׁמָֽ⁠ם	1	Alternate translation: “and he took the name of her clan as his own name”
2:62	yiq1		rc://*/ta/man/translate/figs-activepassive	אֵ֗לֶּה בִּקְשׁ֧וּ כְתָבָ֛⁠ם הַ⁠מִּתְיַחְשִׂ֖ים	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “They searched for a mention of their names in the lists of people who were descendants of the priests”
2:62	epi8		rc://*/ta/man/translate/figs-activepassive	אֵ֗לֶּה בִּקְשׁ֧וּ כְתָבָ֛⁠ם הַ⁠מִּתְיַחְשִׂ֖ים וְ⁠לֹ֣א נִמְצָ֑אוּ	1	There are two possible meanings for what these people **sought** in the **record**. (1) They were seeking their own names from among a list of descendants from Israelite clan leaders. See the UST. (2) They were seeking the names of the clan leaders listed in verse 61 from among a list of names of Israelite clan leaders. Alternate translation: “The people in that group searched in the documents that had the names of the ancestors of all the clans, but they did not find the names of these men”
2:62	lls0		rc://*/ta/man/translate/figs-activepassive	וְ⁠לֹ֣א נִמְצָ֑אוּ	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “but they were not able to find any mention of their names there”
2:62	r2wi		rc://*/ta/man/translate/figs-activepassive	וַֽ⁠יְגֹאֲל֖וּ מִן־הַ⁠כְּהֻנָּֽה	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “So the Jewish officials did not allow them to be priests”
2:62	qt2w		rc://*/ta/man/translate/figs-abstractnouns	וַֽ⁠יְגֹאֲל֖וּ מִן־הַ⁠כְּהֻנָּֽה	1	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 helpful in your language, you could translate the idea behind this term with an equivalent phrase. Alternate translation: “And so they were not allowed to serve as priests”
2:63	d82e		rc://*/ta/man/translate/translate-unknown	הַ⁠תִּרְשָׁ֨תָא֙	1	**Tirshatha** was the formal Persian title for the governor of a province, so this would be referring to Sheshbazzar, who may be the same person as Zerubbabel. If it would be helpful in your language, you could translate the title with a word like “governor,” or you could state the title and then explain it. Alternate translation: “the Tirshatha, that is, the governor”
2:63	jyg6		rc://*/ta/man/translate/figs-idiom	וַ⁠יֹּ֤אמֶר & לָ⁠הֶ֔ם אֲשֶׁ֥ר לֹא־יֹאכְל֖וּ מִ⁠קֹּ֣דֶשׁ הַ⁠קֳּדָשִׁ֑ים	1	The phrase **the holiest holy food** refers to the most sacred part of the food offerings, which was reserved for only the priests to eat. Alternate translation: “told them that they would not be allowed to eat the most sacred food”
2:63	e7bg		rc://*/ta/man/translate/figs-metaphor	עַ֛ד עֲמֹ֥ד כֹּהֵ֖ן	1	Here, **stood** is a figurative way of saying that a person had assumed the duties of his office. Here, **priest** means specifically the high priest, since he was the one who would have possession of the objects that this verse describes. Alternate translation: “until the high priest was once again on duty”
2:63	n2du		rc://*/ta/man/translate/translate-unknown	לְ⁠אוּרִ֥ים וּ⁠לְ⁠תֻמִּֽים	1	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 helpful 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”
2:64	a73j		rc://*/ta/man/translate/figs-idiom	כָּל־הַ⁠קָּהָ֖ל כְּ⁠אֶחָ֑ד אַרְבַּ֣ע רִבּ֔וֹא אַלְפַּ֖יִם שְׁלֹשׁ־מֵא֥וֹת שִׁשִּֽׁים׃	1	The expression **as one** means all together. Alternate translation: “The total number of men who returned was 42,360”
2:65	w7yu			מִ֠⁠לְּ⁠בַד עַבְדֵי⁠הֶ֤ם וְ⁠אַמְהֹֽתֵי⁠הֶם֙ אֵ֔לֶּה שִׁבְעַ֣ת אֲלָפִ֔ים שְׁלֹ֥שׁ מֵא֖וֹת שְׁלֹשִׁ֣ים וְ⁠שִׁבְעָ֑ה	1	Alternate translation: “not counting their 7,337 male and female servants”
2:65	i75w		rc://*/ta/man/translate/translate-unknown	וְ⁠לָ⁠הֶ֛ם מְשֹׁרְרִ֥ים וּֽ⁠מְשֹׁרְר֖וֹת מָאתָֽיִם	1	This group of those **who sang** is a different group from those in [2:41](../02/41.md). Those were Levites who sang in connection with Israel’s worship. The group here is a class of servants who were employed to provide music for public and private events. Alternate translation: “and the 200 male and female singers whom they employed”
2:66	t7kb			סוּסֵי⁠הֶ֕ם שְׁבַ֥ע מֵא֖וֹת שְׁלֹשִׁ֣ים וְ⁠שִׁשָּׁ֑ה פִּרְדֵי⁠הֶ֕ם מָאתַ֖יִם אַרְבָּעִ֥ים וַ⁠חֲמִשָּֽׁה׃	1	Alternate translation, beginning a sentence that will continue through the next verse: “The group also brought back with them 736 horses, 245 mules”
2:67	mho1			גְּמַ֨לֵּי⁠הֶ֔ם אַרְבַּ֥ע מֵא֖וֹת שְׁלֹשִׁ֣ים וַ⁠חֲמִשָּׁ֑ה חֲמֹרִ֕ים שֵׁ֣שֶׁת אֲלָפִ֔ים שְׁבַ֥ע מֵא֖וֹת וְ⁠עֶשְׂרִֽים	1	Alternate translation, concluding the sentence from the previous verse: “435 camels, and 6,720 donkeys”
2:68	aaer		rc://*/ta/man/translate/writing-newevent	וּ⁠מֵ⁠רָאשֵׁי֙	1	The word **and** introduces a new event in the story. Use the most natural way in your language to introduce this new event.
2:68	r2vx		rc://*/ta/man/translate/figs-ellipsis	וּ⁠מֵ⁠רָאשֵׁי֙ הָֽ⁠אָב֔וֹת	1	Here, **heads of the fathers** is an abbreviated way of saying the heads of father’s houses. The full expression “house of their fathers” was used in [2:59](../02/59.md). See how you translated it there, and review the note there if that would be helpful. Alternate translation: “some of the clan leaders”
2:68	cvyh		rc://*/ta/man/translate/figs-metaphor	וּ⁠מֵ⁠רָאשֵׁי֙	1	Here, **heads** is a figurative way of saying leaders. Alternate translation: “And … leaders of”
2:68	onqa		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֥ית יְהוָ֖ה אֲשֶׁ֣ר בִּ⁠ירוּשָׁלִָ֑ם & לְ⁠בֵ֣ית הָֽ⁠אֱלֹהִ֔ים	1	As in [1:3–4](../01/03.md), the expressions **house of Yahweh** and **house of God** both refer to the same temple. The book speaks of this temple as if it would be a house in which God lived, since God’s presence would be there. Alternate translation: “the temple of Yahweh in Jerusalem … the temple of God”
2:68	fi3w		rc://*/ta/man/translate/figs-personification	לְ⁠הַעֲמִיד֖⁠וֹ עַל־מְכוֹנֽ⁠וֹ	1	This expression indicates 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”
2:69	v744			לְ⁠אוֹצַ֣ר הַ⁠מְּלָאכָה֒	1	**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”
2:69	qh93		rc://*/ta/man/translate/translate-bmoney	זָהָ֗ב דַּרְכְּמוֹנִים֙ שֵׁשׁ־רִבֹּ֣אות וָ⁠אֶ֔לֶף	1	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.
2:69	ln9c		rc://*/ta/man/translate/translate-bmoney	וְ⁠כֶ֕סֶף מָנִ֖ים חֲמֵ֣שֶׁת אֲלָפִ֑ים	1	In ancient times, **silver minas** each weighed about half a kilogram, or about 1.25 pounds. However, as in the case of darics, it would probably be best to say something general like “5,000 silver bars,” or give the equivalent weight, or use the biblical term and give the equivalent weight in a footnote.
2:69	h3zd		rc://*/ta/man/translate/translate-unknown	וְ⁠כָתְנֹ֥ת כֹּהֲנִ֖ים מֵאָֽה	1	**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”
2:70	w7fw			וַ⁠יֵּשְׁב֣וּ הַ⁠כֹּהֲנִ֣ים וְ֠⁠הַ⁠לְוִיִּם וּֽ⁠מִן־הָ⁠עָ֞ם וְ⁠הַ⁠מְשֹׁרְרִ֧ים וְ⁠הַ⁠שּׁוֹעֲרִ֛ים וְ⁠הַ⁠נְּתִינִ֖ים בְּ⁠עָרֵי⁠הֶ֑ם וְ⁠כָל־יִשְׂרָאֵ֖ל בְּ⁠עָרֵי⁠הֶֽם׃	1	This is a summary conclusion to the list. See how you translated each of these terms within the list: priests in v. [36](../02/36.md), Levites in v. [40](../02/40.md), singers in v. [41](../02/41.md), gatekeepers in v. [42](../02/42.md), and temple servants in v. [43](../02/43.md). 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”
2:70	gg6o		rc://*/ta/man/translate/figs-parallelism	וְ⁠כָל־יִשְׂרָאֵ֖ל בְּ⁠עָרֵי⁠הֶֽם	1	This sentence summarizes the previous sentence, which was itself a summary of the chapter. It shows the result of the journey, that the return of the Israelites was accomplished successfully. You could include this meaning with the previous sentence if stating it separately might be confusing for your readers because of the repetition. Its meaning is included in the alternate translation suggested for the previous sentence.
3:intro	rp9a				0	# Ezra 3 General Notes\n\n## Structure and Formatting\n\nThis chapter begins the story of the building of the temple and re-establishment of worship in the new temple. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n## Religious and Cultural Concepts in This Chapter\n\n### Rebuilding the temple\n\nThey immediately began the temple worship even though the temple had not yet been built because they feared the people of the surrounding nations.
3:1	us0g		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠יִּגַּע֙	1	The word **then** indicates that the events the story will now relate came after the event it has just described. If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “After this group had returned to Judah”
3:1	lr47		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּגַּע֙ הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י	1	This phrase refers to the beginning of the seventh month in the Jewish religious calendar, which is the first month in the Jewish civic calendar. The phrase is actually giving the reason why the people gathered in Jerusalem at this time. It was the start of a new year, and the leadership had decided to resume community worship, including daily sacrifices, as of the beginning of that year, as [3:6](../03/06.md) 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”
3:1	h84e		rc://*/ta/man/translate/translate-ordinal	הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י	1	Alternate translation: “month seven”
3:1	a2ka		rc://*/ta/man/translate/translate-hebrewmonths	הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י	1	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.
3:1	d1d0		rc://*/ta/man/translate/figs-distinguish	וּ⁠בְנֵ֥י יִשְׂרָאֵ֖ל בֶּ⁠עָרִ֑ים ס וַ⁠יֵּאָסְפ֥וּ הָ⁠עָ֛ם & אֶל־יְרוּשָׁלִָֽם	1	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”
3:1	vth3		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְנֵ֥י יִשְׂרָאֵ֖ל	1	Here, **sons** 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”
3:1	hh94		rc://*/ta/man/translate/figs-activepassive	וַ⁠יֵּאָסְפ֥וּ הָ⁠עָ֛ם	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “And they gathered together”
3:1	hwv6		rc://*/ta/man/translate/figs-idiom	כְּ⁠אִ֥ישׁ אֶחָ֖ד	1	**As one man** is an idiom that means they gathered as if they were a single person, that is, all in one place at the same time for the same purpose. Alternate translation: “as if they were a single person”
3:2	hbk8		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠יָּקָם֩	1	The word **then** indicates that the events the story will now relate came after the event it has just described. If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “Once everyone had gathered, arose”
3:2	s7ds		rc://*/ta/man/translate/figs-idiom	וַ⁠יָּקָם֩	1	In this context, the word **arose** means they took action to get an enterprise under way. It does not indicate that these leaders had been sitting or lying down and that they stood up. Alternate translation: “Then took action” or “Then carried out their plans”
3:2	ua8i		rc://*/ta/man/translate/translate-names	יֵשׁ֨וּעַ בֶּן־יֽוֹצָדָ֜ק	1	**Jeshua** is the name of a man. See how you translated it in [2:2](../02/02.md). **Jozadak** is the name of his father.
3:2	o0k8		rc://*/ta/man/translate/figs-metaphor	וְ⁠אֶחָ֣י⁠ו הַ⁠כֹּהֲנִ֗ים	1	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”
3:2	gq2e		rc://*/ta/man/translate/translate-names	וּ⁠זְרֻבָּבֶ֤ל בֶּן־שְׁאַלְתִּיאֵל֙	1	**Zerubbabel** is the name of a man. See how you translated it in [2:2](../02/02.md). **Shealtiel** is the name of his father.
3:2	j3ra		rc://*/ta/man/translate/figs-metaphor	וְ⁠אֶחָ֔י⁠ו	1	Here, **brothers** appears to be a figurative way of saying fellow leaders. The other seven men listed in [2:2](../02/02.md) as leaders of the group that returned from exile may be particularly in view. Alternate translation: “and his fellow leaders”
3:2	yy1u		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּבְנ֕וּ אֶת־מִזְבַּ֖ח אֱלֹהֵ֣י יִשְׂרָאֵ֑ל לְ⁠הַעֲל֤וֹת עָלָי⁠ו֙ עֹל֔וֹת	1	This was a way of resuming regular community worship even before construction began on the new temple. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “and they built a new altar to the God of Israel so that the priests could start offering sacrifices right away on behalf of the community”
3:2	kqvh		rc://*/ta/man/translate/figs-explicit	עֹל֔וֹת	1	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”
3:2	eg3w		rc://*/ta/man/translate/figs-activepassive	כַּ⁠כָּת֕וּב בְּ⁠תוֹרַ֖ת מֹשֶׁ֥ה	1	If it would be helpful 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”
3:2	gjpk		rc://*/ta/man/translate/figs-distinguish	מֹשֶׁ֥ה אִישׁ־הָ⁠אֱלֹהִֽים	1	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”
3:2	h7xj		rc://*/ta/man/translate/translate-names	מֹשֶׁ֥ה	1	**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.
3:3	mo49		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יָּכִ֤ינוּ הַ⁠מִּזְבֵּ֨חַ֙ עַל־מְכ֣וֹנֹתָ֔י⁠ו כִּ֚י בְּ⁠אֵימָ֣ה עֲלֵי⁠הֶ֔ם מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	If it would be helpful 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”
3:3	t8y7		rc://*/ta/man/translate/figs-explicit	וַ⁠יָּכִ֤ינוּ הַ⁠מִּזְבֵּ֨חַ֙ עַל־מְכ֣וֹנֹתָ֔י⁠ו	1	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. If it would be helpful in your language, you could say that as an alternate translation.
3:3	bk73		rc://*/ta/man/translate/figs-explicit	כִּ֚י בְּ⁠אֵימָ֣ה עֲלֵי⁠הֶ֔ם מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	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”
3:3	n3m4		rc://*/ta/man/translate/figs-metaphor	בְּ⁠אֵימָ֣ה עֲלֵי⁠הֶ֔ם	1	Here the book uses a spatial metaphor of **dread** or fear landing **on** or resting **on** the Israelites to express that the Israelites felt that emotion. Alternate translation: “they were very afraid”
3:3	c33h		rc://*/ta/man/translate/figs-idiom	מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	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”
3:3	a9a2		rc://*/ta/man/translate/grammar-connect-time-sequential	וַיַּעֲל֨וּ עָלָ֤י⁠ו עֹלוֹת֙ לַֽ⁠יהוָ֔ה עֹל֖וֹת לַ⁠בֹּ֥קֶר וְ⁠לָ⁠עָֽרֶב	1	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 helpful 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”
3:3	vc8u		rc://*/ta/man/translate/figs-explicit	וַיַּעֲל֨וּ עָלָ֤י⁠ו עֹלוֹת֙ לַֽ⁠יהוָ֔ה עֹל֖וֹת לַ⁠בֹּ֥קֶר וְ⁠לָ⁠עָֽרֶב	1	As [3:2](../03/02.md) 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”
3:4	pqln		rc://*/ta/man/translate/grammar-connect-time-sequential	וַֽ⁠יַּעֲשׂ֛וּ	1	The word **Then** indicates that the events the story will now recount came after the event it has just related. If it would be helpful 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”
3:4	iej2		rc://*/ta/man/translate/figs-explicit	וַֽ⁠יַּעֲשׂ֛וּ אֶת־חַ֥ג הַ⁠סֻּכּ֖וֹת	1	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”
3:4	q687		rc://*/ta/man/translate/figs-activepassive	כַּ⁠כָּת֑וּב	1	If it would be helpful 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”
3:4	ka3d		rc://*/ta/man/translate/figs-explicit	וְ⁠עֹלַ֨ת י֤וֹם בְּ⁠יוֹם֙ בְּ⁠מִסְפָּ֔ר כְּ⁠מִשְׁפַּ֖ט דְּבַר־י֥וֹם בְּ⁠יוֹמֽ⁠וֹ	1	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”
3:5	r95n		rc://*/ta/man/translate/grammar-connect-time-sequential	וְ⁠אַחֲרֵי כֵ֞ן	1	This phrase indicates that the activity it describes took place after the one it has just described. If it would be helpful in your language, you could show this relationship by using a phrase such as “And from that time on.”
3:5	yg77		rc://*/ta/man/translate/figs-ellipsis	עֹלַ֤ת תָּמִיד֙ וְ⁠לֶ֣⁠חֳדָשִׁ֔ים וּ⁠לְ⁠כָל־מוֹעֲדֵ֥י יְהוָ֖ה הַ⁠מְקֻדָּשִׁ֑ים וּ⁠לְ⁠כֹ֛ל מִתְנַדֵּ֥ב נְדָבָ֖ה לַ⁠יהוָֽה	1	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”
3:6	x3mt		rc://*/ta/man/translate/translate-ordinal	מִ⁠יּ֤וֹם אֶחָד֙	1	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”
3:6	cz5p		rc://*/ta/man/translate/grammar-connect-logic-contrast	הֵחֵ֕לּוּ לְ⁠הַעֲל֥וֹת עֹל֖וֹת לַ⁠יהוָ֑ה וְ⁠הֵיכַ֥ל יְהוָ֖ה לֹ֥א יֻסָּֽד	1	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”
3:6	cip8		rc://*/ta/man/translate/figs-activepassive	וְ⁠הֵיכַ֥ל יְהוָ֖ה לֹ֥א יֻסָּֽד	1	If it would be helpful 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”
3:6	qiw8		rc://*/ta/man/translate/figs-synecdoche	וְ⁠הֵיכַ֥ל יְהוָ֖ה לֹ֥א יֻסָּֽד	1	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”
3:7	rmxu		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יִּ֨תְּנוּ	1	Here, the word **and** indicates that the sentence it introduces will explain what people did as a result of the situation that the previous sentence described. Alternate translation: “And so they gave”
3:7	y5sm		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּ֨תְּנוּ־כֶ֔סֶף לַ⁠חֹצְבִ֖ים וְ⁠לֶ⁠חָרָשִׁ֑ים	1	The implication is that the Jewish leaders did this, and the rest of the things the verse describes, in order to start construction on the new temple. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “In order to start building a new temple, the Jewish leaders hired masons and carpenters”
3:7	kpjx		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּ֨תְּנוּ־כֶ֔סֶף לַ⁠חֹצְבִ֖ים וְ⁠לֶ⁠חָרָשִׁ֑ים	1	**Gave** is an idiom that means the Jewish leaders paid money to these workers in exchange for their expected labor. The money was not a gift. Alternate translation: “And they hired masons and carpenters”
3:7	sqt7		rc://*/ta/man/translate/figs-metonymy	וַ⁠יִּ֨תְּנוּ־כֶ֔סֶף	1	Here, **silver** means money. Though the payment may have been in the form of silver bars, such as are described in [2:69](../02/69.md), it may also have been in the form of some other type of money. The book is describing a payment by reference to something that was the most common type of money. Alternate translation: “And they paid money”
3:7	hm3b		rc://*/ta/man/translate/translate-unknown	לַ⁠חֹצְבִ֖ים	1	The term **masons** describes workers who build things from stone. Alternate translation: “stoneworkers”
3:7	q3ku		rc://*/ta/man/translate/translate-unknown	וְ⁠לֶ⁠חָרָשִׁ֑ים	1	The term **carpenters** describes workers who build things from wood. Alternate translation: “woodworkers”
3:7	snzd		rc://*/ta/man/translate/figs-idiom	וּ⁠מַאֲכָ֨ל וּ⁠מִשְׁתֶּ֜ה וָ⁠שֶׁ֗מֶן לַ⁠צִּֽדֹנִים֙ וְ⁠לַ⁠צֹּרִ֔ים	1	This phrase describes a further step that the Jewish leaders took to rebuild the temple. The words **they gave**, earlier in the sentence, apply to this phrase as well. In this case, **gave** would now have the sense of “sent,” since the leaders sent the **food**, **drink, and oil** to people in distant cities. Alternate translation: “and they also sent grain and wine and olive oil to people who lived in the cities of Sidon and Tyre”
3:7	i65c		rc://*/ta/man/translate/figs-synecdoche	וּ⁠מַאֲכָ֨ל וּ⁠מִשְׁתֶּ֜ה וָ⁠שֶׁ֗מֶן	1	While these are all general terms that describe categories of things, the book is likely using them to refer to specific items within each category. While **food** means anything to eat, here it probably means grain, which the Israelites grew in their land and which they could transport relatively easily. Similarly, **drink** means anything to drink, but it probably means wine, and **oil** probably means olive oil, because these were both things that the Israelites also produced and could transport. Alternate translation: “and grain and wine and olive oil”
3:7	zqr4		rc://*/ta/man/translate/translate-names	לַ⁠צִּֽדֹנִים֙ וְ⁠לַ⁠צֹּרִ֔ים	1	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.
3:7	yj5k		rc://*/ta/man/translate/grammar-connect-logic-goal	לְ⁠הָבִיא֩	1	This phrase describes the purpose for which the Jewish leaders took the actions just described. If it would be helpful in your language, you could use a term such as “so that” to indicate this. Alternate translation: “so that they would bring”
3:7	i1u7		rc://*/ta/man/translate/translate-unknown	עֲצֵ֨י אֲרָזִ֤ים	1	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”
3:7	zvt6		rc://*/ta/man/translate/figs-idiom	מִן־הַ⁠לְּבָנוֹן֙ אֶל־יָ֣ם יָפ֔וֹא	1	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”
3:7	gq2g		rc://*/ta/man/translate/translate-names	הַ⁠לְּבָנוֹן֙	1	**Lebanon** is the name of a place. It was a mountainous region located along the coast of the Mediterranean Sea, north of Israel.
3:7	kya8		rc://*/ta/man/translate/translate-names	יָפ֔וֹא	1	**Joppa** is the name of a city.
3:7	ze22		rc://*/ta/man/translate/figs-activepassive	כְּ⁠רִשְׁי֛וֹן כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרַ֖ס עֲלֵי⁠הֶֽם	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “for King Cyrus of Persia had authorized them to do this”
3:7	m2qw		rc://*/ta/man/translate/figs-abstractnouns	כְּ⁠רִשְׁי֛וֹן כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרַ֖ס עֲלֵי⁠הֶֽם	1	If it would be helpful in your language, you could translate the abstract noun **permission** with a verb. Alternate translation: “since King Cyrus of Persia had authorized them to do this”
3:7	tfm5		rc://*/ta/man/translate/grammar-connect-logic-result	כְּ⁠רִשְׁי֛וֹן כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרַ֖ס עֲלֵי⁠הֶֽם	1	If it would be helpful in your language, you could put this sentence earlier or even first in the verse since it gives the reason for the actions that the rest of the verse describes. You could also show the connection by beginning the next sentence with a phrase such as “and so.” Alternate translation: “King Cyrus of Persia had authorized the Jewish leaders to get the materials they needed to rebuild the temple, and so”
3:8	ayx1		rc://*/ta/man/translate/grammar-connect-time-sequential	וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית לְ⁠בוֹאָ֞⁠ם	1	The word **Then** at the beginning of this phrase indicates that the events the story will now relate came after the events it has just described. Alternate translation: “Then in the second year after they came”
3:8	e0js		rc://*/ta/man/translate/translate-ordinal	וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית לְ⁠בוֹאָ֞⁠ם אֶל־בֵּ֤ית הָֽ⁠אֱלֹהִים֙ לִ⁠יר֣וּשָׁלִַ֔ם בַּ⁠חֹ֖דֶשׁ הַ⁠שֵּׁנִ֑י	1	“Then in month two of year two after arriving at the house of God in Jerusalem” or “Then in the springtime of the second year since they came to the house of God in Jerusalem” or “Seven months after they had come to the house of God in Jerusalem”
3:8	rs79		rc://*/ta/man/translate/figs-explicit	וּ⁠בַ⁠שָּׁנָ֣ה הַ⁠שֵּׁנִ֗ית לְ⁠בוֹאָ֞⁠ם אֶל־בֵּ֤ית הָֽ⁠אֱלֹהִים֙ לִ⁠יר֣וּשָׁלִַ֔ם	1	At this time, there was no temple in Jerusalem. So this phrase means one of two things: (1) The book could be referring implicitly to the place where God's temple belonged. It seems that the people thought of the temple site as God's temple, even though it was in ruins. Alternate translation: “In the second year after they returned from exile to the site of God's temple in Jerusalem.” or (2) The book could be referring implicitly to the purpose for which they came. Alternate translation: “In the second year after they returned to Jerusalem in order to build a temple there for God.”
3:8	y8bn		rc://*/ta/man/translate/figs-metaphor	בֵּ֤ית הָֽ⁠אֱלֹהִים֙	1	“the temple”
3:8	ckj4			בַּ⁠חֹ֖דֶשׁ הַ⁠שֵּׁנִ֑י	1	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](../03/07.md) describes, it took seven months for enough materials to be delivered for construction to begin. Another possibility is that the leaders waited until spring because winter would have been a bad time to start building. Yet another possibility is that they wanted to lay the foundation of this new temple in the second month of the year for ceremonial reasons, because that was the month in which King Solomon had laid the foundation of the original temple. If it would be helpful to your readers, you could put these explanations in a footnote.
3:8	wwz8		rc://*/ta/man/translate/translate-names	זְרֻבָּבֶ֣ל בֶּן־שְׁ֠אַלְתִּיאֵל	1	**Zerubbabel** is the name of a man, and **Shealtiel** is the name of his father. See how you translated these names in [3:2](../03/02.md).
3:8	fa38		rc://*/ta/man/translate/translate-names	וְ⁠יֵשׁ֨וּעַ בֶּן־יֽוֹצָדָ֜ק	1	**Jeshua** is the name of a man, and **Jozadak** is the name of his father. See how you translated these names in [3:2](../03/02.md).
3:8	bzi5		rc://*/ta/man/translate/figs-metaphor	וּ⁠שְׁאָ֥ר אֲחֵי⁠הֶ֣ם ׀ הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֗ם	1	Here, **brothers** seems to be a figurative way of saying fellow leaders, since the priests and Levites were also leaders in the community like Zerubbabel, the governor, and Jeshua, the high priest. Alternate translation: “and their fellow leaders, the priests and Levites”
3:8	hy61		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כָל־הַ⁠בָּאִים֙ מֵ⁠הַ⁠שְּׁבִ֣י יְרֽוּשָׁלִַ֔ם	1	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](../03/12.md) indicates.) If it would be helpful 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”
3:8	uyam		rc://*/ta/man/translate/figs-ellipsis	הֵחֵ֡לּוּ	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete because they were understood by the original readers. If it would be helpful in your language, you could supply them from the context, or you could use a term such as “so” to indicate this. Alternate translation: “so they appointed”
3:8	hf5n		rc://*/ta/man/translate/figs-idiom	אֶת־הַ⁠לְוִיִּ֗ם מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה	1	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”
3:8	vyhg		rc://*/ta/man/translate/figs-ellipsis	לְ⁠נַצֵּ֖חַ עַל־מְלֶ֥אכֶת בֵּית־יְהוָֽה	1	In this context, **the work of the house** is an abbreviated way of referring to the project of constructing a temple. Alternate translation: “to supervise the construction of the temple for Yahweh”
3:8	jfho		rc://*/ta/man/translate/figs-metaphor	בֵּית־יְהוָֽה	1	See how you translated this expression in [1:3](../01/03.md). Alternate translation: “the temple for Yahweh”
3:9	b5al		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּעֲמֹ֣ד	1	Here, the word **and** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “So … helped”
3:9	s6i8		rc://*/ta/man/translate/translate-names	יֵשׁ֡וּעַ	1	**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](../02/40.md) as one of the exiles who returned to Judah. See how you translated his name there.
3:9	up2g			בָּנָ֣י⁠ו וְ֠⁠אֶחָי⁠ו	1	The terms **sons** and **brothers** do not seem to be figurative here. Rather, they would describe the biological sons and brothers of Jeshua as men who worked closely with him in supervising the construction of the new temple. So it would be appropriate to use the usual terms in your language for these close relationships.
3:9	r3rx		rc://*/ta/man/translate/translate-names	קַדְמִיאֵ֨ל	1	**Kadmiel** is the name of a man. He is another Levite clan leader listed in [2:40](../02/40.md). See how you translated his name there.
3:9	sc2u			וּ⁠בָנָ֤י⁠ו	1	Here as well, the term **sons** does not seem to be figurative. Rather, it describes the biological sons of Kadmiel as men who helped supervise the temple construction.
3:9	w4q7		rc://*/ta/man/translate/figs-metaphor	בְּנֵֽי־יְהוּדָה֙	1	Here, **sons** does mean “descendants.”
3:9	mrij		rc://*/ta/man/translate/translate-names	בְּנֵֽי־יְהוּדָה֙	1	**Judah** is the name of a man. According to [2:40](../02/40.md), Jeshua and Kadmiel were the leaders of two Levite clans that were both descended from a man named Hodaviah. It is possible that this is an alternate spelling of that same name. Alternate translation: “who were all descendants of Hodaviah”
3:9	xr9e		rc://*/ta/man/translate/figs-metaphor	וַ⁠יַּעֲמֹ֣ד & כְּ⁠אֶחָ֔ד לְ⁠נַצֵּ֛חַ עַל־עֹשֵׂ֥ה הַ⁠מְּלָאכָ֖ה	1	As in [2:63](../02/63.md), **stood** is a figurative way of saying that a person assumed the duties of his office. Alternate translation: “joined together to supervise the workers”
3:9	myu1		rc://*/ta/man/translate/figs-idiom	כְּ⁠אֶחָ֔ד	1	**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”
3:9	mgw2			עַל־עֹשֵׂ֥ה הַ⁠מְּלָאכָ֖ה בְּ⁠בֵ֣ית הָ⁠אֱלֹהִ֑ים	1	As in [2:69](../02/69.md) and [3:8](../03/08.md), **the work** means the project of rebuilding the temple. Alternate translation: “of the workers who were rebuilding the temple”
3:9	ihtd		rc://*/ta/man/translate/figs-explicit	בְּנֵי֙ חֵֽנָדָ֔ד בְּנֵי⁠הֶ֥ם וַ⁠אֲחֵי⁠הֶ֖ם הַ⁠לְוִיִּֽם	1	The relationship of this list of names to the rest of the verse is not entirely clear. There are 2 possibilities. (1) This is a list of the people who did the actual construction work on the new temple under the supervision of Jeshua, Kadmiel, and their relatives. Alternate translation: “Those workers were the sons and grandsons of a man named Henadad and all the other Levites” (2) The people listed here helped Jeshua, Kadmiel, and their relatives supervise other people who did the construction work. Alternate translation: “The sons and grandsons of a man named Henadad and all the other Levites helped them supervise the workers”
3:9	q6vn		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲחֵי⁠הֶ֖ם הַ⁠לְוִיִּֽם	1	There are two possibilities for the referent of **their** here. (1) It could refer to Jeshua and Kadmiel, in which case **their brothers the Levites** would be a figurative way of saying “their fellow Levites,” as opposed to their biological brothers mentioned earlier in the verse. Alternate translation: “and all the other Levites who had returned from exile” (2) However, **their** could refer to the sons of Henadad. It would still mean “fellow Levites.” The only difference would be that it would also mean that Henadad and his sons and grandsons were also Levites themselves. Alternate translation: “and the others who were Levites as they were”
3:9	nyal		rc://*/ta/man/translate/translate-names	בְּנֵי֙ חֵֽנָדָ֔ד בְּנֵי⁠הֶ֥ם	1	The **sons of Henadad** seems to mean the actual sons of a man named Henadad. Likewise, **their sons** seems to mean the actual sons of those men. The book does not mention Henadad anywhere else and it does not provide any further information about him, so it would probably be best simply to state his name. Alternate translation: “the sons and grandsons of a man named Henadad”
3:10	zkmw		rc://*/ta/man/translate/grammar-connect-time-sequential	וְ⁠יִסְּד֥וּ הַ⁠בֹּנִ֖ים אֶת־הֵיכַ֣ל יְהוָ֑ה	1	The word **Then** at the beginning of this sentence indicates that it will describe something that took place after the event the story has just related. (Specifically, now that all the necessary supervisors were in place, the construction work could begin.)
3:10	w1j9		rc://*/ta/man/translate/figs-explicit	וְ⁠יִסְּד֥וּ הַ⁠בֹּנִ֖ים אֶת־הֵיכַ֣ל יְהוָ֑ה	1	There are two possibilities for the meaning of **laid the foundation**. (1) This means that the workers had finished the foundation and perhaps set the entire temple floor in stone. The ceremony with music would be to mark the completion of this important step. Alternate translation: “Then the builders completed the floor of the temple of Yahweh” or (2) It means that they started to lay the foundation, and the ceremony with the music is to mark the start of the building. Alternate translation: “Then the builders started to lay the foundation of the temple of Yahweh”
3:10	y39g			וַ⁠יַּעֲמִידוּ֩ הַ⁠כֹּהֲנִ֨ים מְלֻבָּשִׁ֜ים בַּ⁠חֲצֹֽצְר֗וֹת	1	Unlike in [2:63](../02/63.md) and [3:9](../03/09.md), here **stand** means that the **priests** and **Levites** literally stood. They took up standing positions around the foundation and played their instruments. Alternate translation: “And they had the priests, wearing their sacred garments, come to the temple site and play their trumpets”
3:10	kh7e		rc://*/ta/man/translate/figs-activepassive	מְלֻבָּשִׁ֜ים	1	If it would be helpful 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”
3:10	dhpq		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠לְוִיִּ֤ם בְּנֵֽי־אָסָף֙ בַּֽ⁠מְצִלְתַּ֔יִם	1	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”
3:10	i9ce		rc://*/ta/man/translate/figs-metaphor	וְ⁠הַ⁠לְוִיִּ֤ם בְּנֵֽי־אָסָף֙	1	Here, **sons** means descendants. Alternate translation: “and the Levites who were descendants of Asaph”
3:10	fvas		rc://*/ta/man/translate/translate-names	אָסָף֙	1	**Asaph** is a man’s name. See how you translated it in [2:41](../02/41.md).
3:10	v35v		rc://*/ta/man/translate/translate-unknown	בַּֽ⁠מְצִלְתַּ֔יִם	1	The word **cymbals** refers to a set of two thin, round metal plates that are hit together to make a loud sound.
3:10	wpry		rc://*/ta/man/translate/grammar-connect-logic-result	לְ⁠הַלֵּל֙ אֶת־יְהוָ֔ה עַל־יְדֵ֖י דָּוִ֥יד מֶֽלֶךְ־יִשְׂרָאֵֽל	1	You could place this phrase at the beginning of this sentence, before the one that describes how the priests and Levites were positioned, since it explains why the leaders put them in those positions. You could then show the connection by using a word like “so” to introduce the information about the priests and Levites. Alternate translation: “To celebrate this occasion, the leaders wanted to worship Yahweh in the way that King David of Israel had commanded, so”
3:10	t64z		rc://*/ta/man/translate/figs-metonymy	עַל־יְדֵ֖י דָּוִ֥יד מֶֽלֶךְ־יִשְׂרָאֵֽל	1	Here, the phrase **the hands of David, the king** is used to represent his authority to give commands. Alternate translation: “as David, king of Israel, had commanded”
3:10	zb0l		rc://*/ta/man/translate/figs-distinguish	דָּוִ֥יד מֶֽלֶךְ־יִשְׂרָאֵֽל	1	Here the book provides some background information to describe more fully who David was. Alternate translation: “King David of Israel”
3:11	ajjk		rc://*/ta/man/translate/grammar-connect-time-sequential	וַֽ֠⁠יַּעֲנוּ	1	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 helpful in your language, you could show this relationship by using an equivalent phrase. Alternate translation: “once all the musicians were in place, they sang back and forth”
3:11	bw1v			וַֽ֠⁠יַּעֲנוּ	1	Here, **they** refers to the Levite singers. **In response** probably means that first one group of them sang something, and then a second group of them sang something in reply, possibly playing instruments as well. The groups likely did this repeatedly over the course of a given song. Alternate translations: “Then the Levites sang responsively” or “Then the Levites sang antiphonally”
3:11	hgd5		rc://*/ta/man/translate/figs-quotemarks	כִּ֣י ט֔וֹב כִּֽי־לְ⁠עוֹלָ֥ם חַסְדּ֖⁠וֹ עַל־יִשְׂרָאֵ֑ל	1	This is at least part of the song that the Levites sang on this occasion. Based on their other occurrences in the Bible, these may be the words to a refrain that the second group sang in response to verses that the first group sang. Or this may be a song that was sung for this celebration. Either way, it may be helpful to your readers to indicate that these are the words of the singers by setting off them with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation.
3:11	ut4a		rc://*/ta/man/translate/figs-abstractnouns	כִּֽי־לְ⁠עוֹלָ֥ם חַסְדּ֖⁠וֹ עַל־יִשְׂרָאֵ֑ל	1	The abstract noun **faithfulness** describes the quality of a person who will dependably keep his word and fulfill his responsibilities. **Covenant faithfulness** refers specifically to Yahweh keeping all of the promises that he has made to the people of Israel. If it would be helpful in your language, you could translate the idea behind this word with an expression such as “keep promises.” Alternate translation: “because Yahweh always keeps the promises he made to Israel”
3:11	vp0g		rc://*/ta/man/translate/figs-metonymy	עַל־יִשְׂרָאֵ֑ל	1	Here, the name **Israel** stands for the Israelite people. Alternate translation: “to the people of Israel”
3:11	uqct		rc://*/ta/man/translate/figs-activepassive	עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה	1	If it would be helpful 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”
3:11	fyte		rc://*/ta/man/translate/figs-explicit	עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה	1	As in [2:10](../02/10.md), here there are the same two possibilities for the meaning of **the foundation … had been laid**. See how you translated it there. (1) This means that the workers had finished the foundation. Alternate translation: “because the builders had completed the floor of the temple of Yahweh” or (2) It means that they had started to lay the foundation, which was the first step in building the temple. Alternate translation: “because the builders had started to lay the foundation of the temple of Yahweh”
3:12	h0i1		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠רַבִּ֡ים	1	The word **But** indicates that the sentence it introduces will draw a contrast with what came just before it. That contrast is specifically between the joyful way that most of the Israelites were responding on this occasion and the sorrowful way that some of them responded. You could use a word such as “however” to indicate this contrast.
3:12	cq1v		rc://*/ta/man/translate/figs-ellipsis	וְ⁠רָאשֵׁ֨י הָ⁠אָב֜וֹת	1	As in [1:5](../01/05.md), this is an abbreviated way of saying “the heads of the father's houses.” Review the explanatory note to this phrase in [1:5](../01/05.md) if that would be helpful. Alternate translation: “and the clan leaders”
3:12	d6gu		rc://*/ta/man/translate/writing-background	הַ⁠זְּקֵנִ֗ים אֲשֶׁ֨ר רָא֜וּ אֶת־הַ⁠בַּ֤יִת	1	This phrase provides background information to identify these specific priests, Levites, and clan leaders further. Alternate translation: “who were old enough that they had seen the first temple”
3:12	wzqy		rc://*/ta/man/translate/figs-explicit	בֹּכִ֖ים בְּ⁠ק֣וֹל גָּד֑וֹל	1	The book does not say specifically why these older leaders who had seen the first temple were weeping. There are two possibilities. (1) They felt grief and loss because they remembered the first temple in all of its glory and they could not imagine that this replacement would ever be as splendid. Alternate translation: “wept loudly because they thought this new temple could never be as glorious as the first one” or (2) Seeing the community begin to restore its temple brought back memories of the terrible days in which the original temple had been destroyed and the people had had to leave their homes and go into exile. Alternate translation: “wept loudly because they remembered how the first temple had been destroyed” or just “wept loudly, remembering the past”
3:12	yarf			בְּ⁠יָסְד֔⁠וֹ זֶ֤ה הַ⁠בַּ֨יִת֙ בְּ⁠עֵ֣ינֵי⁠הֶ֔ם	1	As in [3:6](../03/06.md), **founding** means to do the first step of constructing a building. See how you translated it there. Since it is a reference to the first step, laying a foundation, it may simply refer to starting the project generally. It could mean that the workers had begun to lay the foundation or that they had finished the foundation. Alternate translation: “when they saw the foundation that the builders laid for this temple”
3:12	agsm		rc://*/ta/man/translate/figs-metonymy	בְּ⁠יָסְד֔⁠וֹ זֶ֤ה הַ⁠בַּ֨יִת֙ בְּ⁠עֵ֣ינֵי⁠הֶ֔ם	1	Here, **eyes** represent sight. So this phrase means “when construction began on the temple in their sight.” Alternate translation: “when they saw the foundation that the builders laid for this temple”
3:12	xj13		rc://*/ta/man/translate/figs-metaphor	אֶת־הַ⁠בַּ֤יִת הָֽ⁠רִאשׁוֹן֙ & זֶ֤ה הַ⁠בַּ֨יִת֙	1	As often in this book, **house** is a metaphor for **temple**. Alternate translation: “the first temple … this temple”
3:12	rmy5		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠רַבִּ֛ים	1	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”
3:12	d9tw		rc://*/ta/man/translate/figs-idiom	וְ⁠רַבִּ֛ים בִּ⁠תְרוּעָ֥ה בְ⁠שִׂמְחָ֖ה לְ⁠הָרִ֥ים קֽוֹל	1	To be **lifting up a voice** is an idiom that means to be speaking, shouting, or singing loudly. Alternate translation: “But many others were giving loud, happy shouts.”
3:12	onuv		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠רַבִּ֛ים בִּ⁠תְרוּעָ֥ה בְ⁠שִׂמְחָ֖ה לְ⁠הָרִ֥ים קֽוֹל	1	The idea behind the abstract noun **joy** can be expressed with an adjective such as happy. Alternate translation: “But many others were giving loud, happy shouts”
3:13	isem		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠אֵ֣ין הָ⁠עָ֗ם מַכִּירִים֙	1	The word **So** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result the people could not differentiate”
3:13	fpsh		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠אֵ֣ין הָ⁠עָ֗ם מַכִּירִים֙ ק֚וֹל תְּרוּעַ֣ת הַ⁠שִּׂמְחָ֔ה לְ⁠ק֖וֹל בְּכִ֣י הָ⁠עָ֑ם כִּ֣י הָ⁠עָ֗ם מְרִיעִים֙ תְּרוּעָ֣ה גְדוֹלָ֔ה	1	If it would be helpful 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 the other people”
3:13	u6pc		rc://*/ta/man/translate/figs-explicit	וְ⁠אֵ֣ין הָ⁠עָ֗ם מַכִּירִים֙ ק֚וֹל תְּרוּעַ֣ת הַ⁠שִּׂמְחָ֔ה לְ⁠ק֖וֹל בְּכִ֣י הָ⁠עָ֑ם כִּ֣י הָ⁠עָ֗ם מְרִיעִים֙ תְּרוּעָ֣ה גְדוֹלָ֔ה	1	In its first occurrence here, the phrase **the people** means all the Israelites who had gathered for this ceremony. In its second occurrence, the phrase refers to one group of them, the older leaders who had seen the first temple and were weeping. In its third occurrence, it refers to another group of them, the younger Israelites who were shouting for joy. Alternate translation: “Because the people who were happy were shouting so loudly, no one at the ceremony could distinguish their cries from the sounds of the people who were weeping”
3:13	rvdj		rc://*/ta/man/translate/figs-activepassive	וְ⁠הַ⁠קּ֥וֹל נִשְׁמַ֖ע עַד־לְ⁠מֵ⁠רָחֽוֹק	1	If it would be helpful 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”
4:intro	x878				0	# Ezra 4 General Notes\n\n## Structure and Formatting\n\nThe story of the building of the temple and re-establishment of the temple worship continues in this chapter. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n## Religious and Cultural Concepts in This Chapter\n\n### Helping to build the temple\n\nThe people of the surrounding nations offered to help to build the temple. It is unknown why the Jews refused their help, although it seems likely that the Jews considered these people to not truly belong to the people of God. These other people became their enemies and tried to hinder the work. They even persuaded the king of Persia to stop the Jews from building.
4:1	v368		rc://*/ta/man/translate/writing-background	וַֽ⁠יִּשְׁמְע֔וּ	1	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.
4:1	miqb		rc://*/ta/man/translate/figs-personification	יְהוּדָ֖ה וּ⁠בִנְיָמִ֑ן	1	Here the book is referring 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.
4:1	i4dx		rc://*/ta/man/translate/figs-hendiadys	יְהוּדָ֖ה וּ⁠בִנְיָמִ֑ן	1	Here the book may be expressing a single idea 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”
4:1	vflf		rc://*/ta/man/translate/figs-synecdoche	וַֽ⁠יִּשְׁמְע֔וּ & כִּֽי־בְנֵ֤י הַ⁠גּוֹלָה֙ בּוֹנִ֣ים הֵיכָ֔ל	1	**Heard** means that these enemies learned by some means that the Jews were doing this. The book is using hearing, one means of discovering things, to describe the enemies learning this. Alternate translation: “Now … learned that the Jews who had returned from exile were building a temple”
4:1	syf6		rc://*/ta/man/translate/figs-idiom	בְנֵ֤י הַ⁠גּוֹלָה֙	1	As indicated in [2:1](../02/01.md) and [8:35](../08/35.md), the phrase **the sons of the exile** refers specifically to the group of Jewish people who returned to the land of Judah from Babylon. Babylon was the country where King Nebuchadnezzar had taken many Jews as captives after he conquered Jerusalem. Alternate translations: “the Jews who had returned from exile” or “the Jews who had returned to their homeland”
4:1	czf3		rc://*/ta/man/translate/figs-distinguish	לַ⁠יהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל	1	This phrase provides further background information about Yahweh and it likely expresses the perspective of the enemies on the situation. Alternate translations: “Yahweh, the God they worshiped” or “Yahweh, the God whom the people of Israel worship”
4:2	dkbu		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יִּגְּשׁ֨וּ	1	The word **So** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, they went”
4:2	zxfn		rc://*/ta/man/translate/figs-go	וַ⁠יִּגְּשׁ֨וּ	1	Use the motion verb that is most natural in your language. Alternate translation: “So they went”
4:2	spx4		rc://*/ta/man/translate/translate-names	זְרֻבָּבֶ֜ל	1	**Zerubbabel** is the name of a man. See how you translated it in [2:2](../02/02.md).
4:2	zcwc		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֣י הָֽ⁠אָב֗וֹת	1	As in [1:5](../01/05.md) and elsewhere in the book, this is an abbreviated way of saying “**the heads of** father’s houses.” Alternate translation: “the clan leaders”
4:2	exyv		rc://*/ta/man/translate/figs-explicit	וַ⁠יֹּאמְר֤וּ לָ⁠הֶם֙ נִבְנֶ֣ה עִמָּ⁠כֶ֔ם	1	Since the book says in the previous verse that these people were enemies of the Jews, the implication is that they were not sincere when they claimed that they wanted to help build the temple. Instead, they were probably looking for a way to hinder the building project from within. The Jewish leaders refused their offer, and that suggests that they themselves suspected that these people were insincere. If it would be helpful to your readers, you could say something like that explicitly. Alternate translation: “and attempting to deceive the Jews, they said to them, ‘We would like to help you build the temple’”
4:2	yrms		rc://*/ta/man/translate/figs-idiom	נִדְר֖וֹשׁ לֵֽ⁠אלֹהֵי⁠כֶ֑ם	1	Here, **seek** is an idiom that means to worship and pray to God or a god. Alternate translation: “we worship your God”
4:2	ffnu		rc://*/ta/man/translate/figs-idiom	מִ⁠ימֵי֙ אֵסַ֤ר חַדֹּן֙	1	The term **days** is used here to refer a particular period of time. Alternate translation: “since the time of Esarhaddon”
4:2	yx1s		rc://*/ta/man/translate/translate-names	אֵסַ֤ר חַדֹּן֙ מֶ֣לֶךְ אַשּׁ֔וּר	1	**Esarhaddon** is the name of a man, and **Assyria** is the name of his kingdom.
4:2	to8y		rc://*/ta/man/translate/figs-idiom	הַ⁠מַּעֲלֶ֥ה אֹתָ֖⁠נוּ פֹּֽה	1	These men say that Esarhaddon brought them **up** to this land because it is mountainous and, as [4:9](../04/09.md) indicates, their ancestors formerly lived in lowland areas. Alternate translation: “the one who brought us here”
4:3	gkli		rc://*/ta/man/translate/grammar-connect-logic-contrast	וַ⁠יֹּאמֶר֩	1	The word **But** indicates that the sentence it introduces draws a contrast between what the men asked and what the Jewish leaders answered. You could begin the sentence with a word like “however” or “nevertheless” to indicate this contrast, or use another method that is natural in your language.
4:3	xp3f		rc://*/ta/man/translate/translate-names	זְרֻבָּבֶ֜ל וְ⁠יֵשׁ֗וּעַ	1	These are the names of two men. See how you translated them in [2:2](../02/02.md).
4:3	hbhq		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֤י הָֽ⁠אָבוֹת֙	1	This is an abbreviated way of saying “**the heads of** father’s houses.” See how you translated this expression in [1:5](../01/05.md). Review the note there if that would be helpful. Alternate translation: “the clan leaders”
4:3	isv8		rc://*/ta/man/translate/figs-idiom	לֹֽא־לָ֣⁠כֶם וָ⁠לָ֔⁠נוּ	1	This expression is an idiom that means “it is for us alone.” Alternate translation: “You may not help us”
4:3	bl6x		rc://*/ta/man/translate/figs-metaphor	בַּ֖יִת לֵ⁠אלֹהֵ֑י⁠נוּ	1	Alternate translation: “a temple for our God”
4:3	bu2w		rc://*/ta/man/translate/figs-exclusive	לֵ⁠אלֹהֵ֑י⁠נוּ	1	Here, **our** is exclusive, excluding the non-Jewish hearers.
4:3	ezs2		rc://*/ta/man/translate/figs-possession	לֵ⁠אלֹהֵ֑י⁠נוּ	1	The Israelites could say that Yahweh is **our God** not in the sense that they possess or control him, but in the sense that they worship him exclusively. Alternate translation: “for the God whom we worship”
4:3	jpin		rc://*/ta/man/translate/grammar-connect-logic-contrast	כִּי֩	1	The word **but** indicates that the clause it introduces draws a contrast between what the men asked and what the Jewish leaders were prepared to allow. To indicate this contrast, you could begin the sentence with a word or phrase such as “no,” “rather,” or “on the contrary.”
4:3	jkgy		rc://*/ta/man/translate/figs-exclusive	אֲנַ֨חְנוּ יַ֜חַד נִבְנֶ֗ה לַֽ⁠יהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל	1	**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”
4:3	vez9		rc://*/ta/man/translate/figs-distinguish	אֱלֹהֵ֣י יִשְׂרָאֵ֔ל	1	See the note to [4:1](../04/01.md) about the significance of this phrase.
4:3	kqpr		rc://*/ta/man/translate/figs-explicit	כַּ⁠אֲשֶׁ֣ר צִוָּ֔⁠נוּ הַ⁠מֶּ֖לֶךְ כּ֥וֹרֶשׁ מֶֽלֶךְ־פָּרָֽס	1	It is implicit in the story that the Jewish leaders know that they cannot trust these foreign leaders, whom the story describes as their enemies. The Jewish leaders suggest indirectly that they do not accept their claim that they worship Yahweh. They say, “It is not for you … to build a house for our God,” and they describe Yahweh as the God of Israel exclusively. But apparently they cannot contradict the claim directly, perhaps for reasons of etiquette and diplomacy. Instead, it seems that they find convenient grounds to exclude foreigners from the temple project in the literal wording of the proclamation that Cyrus issued: “Whoever among you is from all his people … may he build the house of Yahweh, the God of Israel” ([1:3](../01/03.md)). It may be possible in your translation to translate this phrase in such a way that your readers will implicitly recognize it as the convenient excuse that it apparently is. Alternate translation: “for that is what King Cyrus of Persia commanded”
4:4	j0ej		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִי֙	1	The phrase **and it happened that** introduces a new series of events in the story. Use a natural way in your language for introducing something new or different.
4:4	d9da		rc://*/ta/man/translate/figs-idiom	עַם־הָ⁠אָ֔רֶץ	1	This expression refers to the non-Israelite people groups, listed in [4:9](../04/09.md), 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”
4:4	n1m9		rc://*/ta/man/translate/figs-parallelism	וַ⁠יְהִי֙ & מְרַפִּ֖ים יְדֵ֣י עַם־יְהוּדָ֑ה וּֽמְבַהֲלִ֥ים אוֹתָ֖⁠ם לִ⁠בְנֽוֹת	1	These two phrases mean similar things. If it would be helpful 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: “were intimidating the people of Judah so that they were afraid to keep working on the temple”
4:4	mih7		rc://*/ta/man/translate/figs-metaphor	וַ⁠יְהִי֙ & מְרַפִּ֖ים יְדֵ֣י עַם־יְהוּדָ֑ה	1	Here, **hands** represents power and action, so **making the hands weak** means to make someone so discouraged or intimidated that they do not use their power to act. Alternate translation: “were intimidating the people of Judah”
4:4	aq32			עַם־יְהוּדָ֑ה	1	In this context, this expression does not refer to all of the inhabitants of the province of Judah, whatever their nationality, but rather it specifically refers to the Jews who returned from exile and settled there. In this book, **the people of Judah** and “the people of Israel” both refer to the Jewish people and mean the same thing. Alternate translation: “the Jews who had returned from exile and settled in the province of Judah”
4:5	ndut		rc://*/ta/man/translate/translate-unknown	וְ⁠סֹכְרִ֧ים עֲלֵי⁠הֶ֛ם יוֹעֲצִ֖ים	1	Here, **counselors** means royal advisors in the Persian court. The enemies of the Jews were bribing the counselors to try to get them to influence the king against the Jews. Alternate translation: “and bribing royal advisors to work against the Jews in the Persian court”
4:5	kd9a			לְ⁠הָפֵ֣ר עֲצָתָ֑⁠ם	1	Alternate translation: “to keep them from successfully rebuilding the temple”
4:5	jlap		rc://*/ta/man/translate/figs-idiom	כָּל־יְמֵ֗י כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס	1	**Days** is used 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”
4:5	tq7w		rc://*/ta/man/translate/figs-explicit	וְ⁠עַד־מַלְכ֖וּת דָּרְיָ֥וֶשׁ מֶֽלֶךְ־פָּרָֽס	1	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”
4:5	py4b		rc://*/ta/man/translate/translate-names	דָּרְיָ֥וֶשׁ	1	**Darius** is the name of a man.
4:6	o931		rc://*/ta/man/translate/writing-background	וּ⁠בְ⁠מַלְכוּת֙	1	The word **Now** indicates that the sentence it introduces will provide some background information. You can translate it with the word or phrase in your language that is most similar in meaning and significance.
4:6	zxv3		rc://*/ta/man/translate/figs-explicit	וּ⁠בְ⁠מַלְכוּת֙ אֲחַשְׁוֵר֔וֹשׁ בִּ⁠תְחִלַּ֖ת מַלְכוּת֑⁠וֹ	1	Ahasuerus ruled the Persian Empire after Darius, who was his father. So here the book is presenting some events out of chronological order. That is, it is telling about some things that happened later, before finishing the story of what happened at this time. In [4:24](../04/24.md) the book will bring readers back to where it left off in [4:5](../04/05.md), and then, in [5:1](../05/01.md), 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](../04/07.md)). The purpose may be to show that the Jews were wise to refuse the help that leaders from other nations offered, as described in [4:1–3](../04/01.md). 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”
4:6	k3fy		rc://*/ta/man/translate/translate-names	אֲחַשְׁוֵר֔וֹשׁ	1	**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 helpful in your language. Use the same name here that you use in the book of Esther.
4:6	iaw6		rc://*/ta/man/translate/figs-explicit	כָּתְב֣וּ שִׂטְנָ֔ה עַל־יֹשְׁבֵ֥י יְהוּדָ֖ה וִ⁠ירוּשָׁלִָֽם	1	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](../04/11.md), but it might be helpful to provide a summary in advance.) Alternate translation: “they wrote a letter in which they accused the Jews who had returned to Judah and Jerusalem of plotting to rebel against the king”
4:6	z7sk		rc://*/ta/man/translate/figs-abstractnouns	כָּתְב֣וּ שִׂטְנָ֔ה	1	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 helpful in your language, you could translate the idea behind this word with a verb such as “accuse” or “complain.” Alternate translation: “they wrote a letter to complain”
4:6	o4k9		rc://*/ta/man/translate/figs-metonymy	כָּתְב֣וּ שִׂטְנָ֔ה עַל	1	The noun **accusation** might be referring to the actual letter itself by substituting a description of the content of the letter. If it would be helpful in your language, you could use a concrete term that explains the meaning of the figurative expression. Alternate translation: “they wrote a letter, accusing”
4:6	kzu9			יֹשְׁבֵ֥י יְהוּדָ֖ה וִ⁠ירוּשָׁלִָֽם	1	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”
4:7	w995		rc://*/ta/man/translate/grammar-connect-time-sequential	וּ⁠בִ⁠ימֵ֣י	1	Here the word **And** introduces another event in the sequence of actions by the enemies of the Jews. Use the form in your language that is most natural for marking events in a sequence.
4:7	qdrm		rc://*/ta/man/translate/figs-idiom	וּ⁠בִ⁠ימֵ֣י אַרְתַּחְשַׁ֗שְׂתָּא	1	The term **days** is used here to refer to a particular period of time. In this context, it means during the reign of the next Persian king, Artaxerxes, the son of Ahasuerus (Xerxes). Alternate translation: “during the reign of Artaxerxes”
4:7	r5xb		rc://*/ta/man/translate/figs-explicit	וּ⁠בִ⁠ימֵ֣י אַרְתַּחְשַׁ֗שְׂתָּא	1	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”
4:7	xw38		rc://*/ta/man/translate/translate-names	אַרְתַּחְשַׁ֗שְׂתָּא	1	**Artaxerxes** is the name of a man.
4:7	x91s		rc://*/ta/man/translate/translate-names	בִּשְׁלָ֜ם מִתְרְדָ֤ת טָֽבְאֵל֙	1	These are the names of three men.
4:7	zjhh			וּ⁠שְׁאָ֣ר כנותו	1	The term **companions** here describes people who hold a similar position. Alternate translation: “and his other associates”
4:7	hdnj		rc://*/ta/man/translate/writing-background	וּ⁠כְתָב֙ הַֽ⁠נִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית	1	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”
4:7	jl52		rc://*/ta/man/translate/figs-activepassive	וּ⁠כְתָב֙ הַֽ⁠נִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “and these officials hired a scribe who wrote the letter in Aramaic”
4:7	foxv			וּ⁠כְתָב֙ הַֽ⁠נִּשְׁתְּוָ֔ן כָּת֥וּב אֲרָמִ֖ית וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית	1	If it would be helpful in your language, you could simply say that the letter was written in Aramaic, rather than mentioning both the script and the language. Alternate translation: “and these officials hired a scribe who wrote the letter in Aramaic”
4:7	ym9r		rc://*/ta/man/translate/figs-explicit	וּ⁠מְתֻרְגָּ֥ם אֲרָמִֽית	1	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](../06/18.md), is itself written in Aramaic. Presumably the original readers, who were clearly expected to understand both languages, would have been alert to such a signal. (A long Aramaic section in the book of Daniel is introduced similarly: “Then the wise men spoke to the king in Aramaic,” Daniel 2:4.) Alternate translation: “and was translated into Aramaic such as the following:”
4:8	s8m7		rc://*/ta/man/translate/translate-names	רְח֣וּם	1	**Rehum** is the name of a man.
4:8	z7be		rc://*/ta/man/translate/figs-idiom	בְּעֵל־טְעֵ֗ם	1	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](../04/21.md). Use the title for a government official with authority over a local area. Alternate translation: “the royal deputy”
4:8	uu3t		rc://*/ta/man/translate/translate-names	וְ⁠שִׁמְשַׁי֙	1	**Shimshai** is the name of a man.
4:8	hwq8		rc://*/ta/man/translate/translate-unknown	סָֽפְרָ֔⁠א	1	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”
4:8	l343		rc://*/ta/man/translate/figs-metonymy	אִגְּרָ֥ה חֲדָ֖ה עַל־יְרוּשְׁלֶ֑ם	1	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”
4:8	kv6z		rc://*/ta/man/translate/figs-metonymy	כְּנֵֽמָא	1	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](../04/09.md) and [4:10](../04/10.md) are a preamble to the letter that lists the names of the senders. Alternate translation: “and here is what they wrote to the king”
4:9	kt23			אֱדַ֜יִן	1	The term translated as **Then** often introduces a new episode in a story. But the book is not continuing the story here. Instead, the book is quoting a document that begins with a list of names. So it seems that here the term **Then** is introducing the document that follows. Use the term in your language that would customarily introduce a list of the senders of a letter or other document. Alternate translation: “From”
4:9	stkq		rc://*/ta/man/translate/figs-quotemarks	אֱדַ֜יִן	1	The word **then** here appears to be introducing a quotation from a document. If this is not how you would introduce a quotation in your language, then use quotation marks or whatever other punctuation or convention your language commonly uses for that purpose.
4:9	vvp8		rc://*/ta/man/translate/translate-names	רְח֣וּם בְּעֵל־טְעֵ֗ם	1	**Rehum** is the name of a man and **a lord of decree** is his title. See how you translated them in [4:8](../04/08.md). Alternate translation: “Rehum, the royal deputy”
4:9	shnl		rc://*/ta/man/translate/translate-names	וְ⁠שִׁמְשַׁי֙ סָֽפְרָ֔⁠א	1	**Shimshai** is the name of a man and **the scribe** is his title. See how you translated them in [4:8](../04/08.md). Alternate translation: “Shimshai the state secretary”
4:9	d33e		rc://*/ta/man/translate/figs-idiom	וּ⁠שְׁאָ֖ר כְּנָוָתְ⁠ה֑וֹן דִּ֠ינָיֵ⁠א וַ⁠אֲפַרְסַתְכָיֵ֞⁠א טַרְפְּלָיֵ֣⁠א	1	As in [4:7](../04/07.md), the term **companions** here indicates people who hold a similar position. The other three terms describe the various positions that the other people held who joined in sending this letter. Alternate translation: “and their associates, who were judges, rulers, and officials”
4:9	w9xp		rc://*/ta/man/translate/figs-123person	וּ⁠שְׁאָ֖ר כְּנָוָתְ⁠ה֑וֹן דִּ֠ינָיֵ⁠א וַ⁠אֲפַרְסַתְכָיֵ֞⁠א טַרְפְּלָיֵ֣⁠א	1	Rehum and Shimshai speak of themselves here in the third person by saying **their companions**. This was normal in their culture. If this is confusing in your language, you can use the first person. Alternate translation: “and our colleagues, who are judges, rulers, and officials”
4:9	ggq4			וַ⁠אֲפַרְסַתְכָיֵ֞⁠א טַרְפְּלָיֵ֣⁠א	1	The difference between these two terms is uncertain. If it would be helpful in your language, you could combine them, as in the UST.
4:9	t8pa		rc://*/ta/man/translate/translate-names	אֲפָֽרְסָיֵ֗⁠א אַרְכְּוָיֵ֤א בָבְלָיֵ⁠א֙ שֽׁוּשַׁנְכָיֵ֔⁠א ד⁠הוא עֵלְמָיֵֽ⁠א	1	These are the names of four people groups and an alternate name by which the last group was known.
4:9	yz8m		rc://*/ta/man/translate/figs-explicit	אֲפָֽרְסָיֵ֗⁠א אַרְכְּוָיֵ֤א בָבְלָיֵ⁠א֙ שֽׁוּשַׁנְכָיֵ֔⁠א ד⁠הוא עֵלְמָיֵֽ⁠א	1	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)”
4:10	k64z			וּ⁠שְׁאָ֣ר אֻמַּיָּ֗⁠א דִּ֤י הַגְלִי֙ אָסְנַפַּר֙ רַבָּ֣⁠א וְ⁠יַקִּירָ֔⁠א וְ⁠הוֹתֵ֣ב הִמּ֔וֹ בְּ⁠קִרְיָ֖ה דִּ֣י שָׁמְרָ֑יִן וּ⁠שְׁאָ֥ר עֲבַֽר־נַהֲרָ֖⁠ה	1	This could mean one of two things. (1) It could be referring to two different sets of people groups: (a) **the rest of the nations**, which would be some further groups that, like the four listed in [4:9](../04/09.md), Ashurbanipal exiled to the region of Samaria, and (b) **the rest of Beyond-the-River**, which would be all the other groups that were then living in the province of Beyond-the-River, however they came to live there. This is the reading of ULT. or (2) It could be referring to one set of people groups made up of all the other groups that, like the four listed in [4:9](../04/09.md), Ashurbanipal moved to this area and resettled in the cities of Samaria and in other parts of the province. This is the reading of UST. Either way, the officials writing this letter feel that they can speak on behalf of those other groups in addition to the groups that they belong to personally.
4:10	d6lu		rc://*/ta/man/translate/translate-names	אָסְנַפַּר֙	1	**Ashurbanipal** is the name of a man. His name in Aramaic was Osnappar. He was king of Assyria from 668 to 627 B.C.
4:10	pu35		rc://*/ta/man/translate/translate-names	עֲבַֽר־נַהֲרָ֖⁠ה	1	**Beyond-the-River** is the name of the province of the Persian Empire that contained the lands of Israel and Judah. It occurs many times throughout the book, and it will be helpful to your readers if you translate it consistently each time.
4:10	s4ki		rc://*/ta/man/translate/grammar-connect-words-phrases	וּ⁠כְעֶֽנֶת	1	The phrase translated **And now** is an Aramaic expression that was used in the letters of this time to introduce the main business of the letter. In [4:11](../04/11.md), [4:17](../04/17.md), and [7:12](../07/12.md), 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](../05/17.md), it comes near the end of a letter to introduce a request that the writers finally make in light of extensive background information that they provide up to that point. But here it introduces the letter itself after a long preamble that lists the names of the senders and the groups on whose behalf they feel they can speak. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. If your language would not put such an expression here, then you could leave it out.
4:11	a7sk		rc://*/ta/man/translate/figs-aside	דְּנָה֙ פַּרְשֶׁ֣גֶן אִגַּרְתָּ֔⁠א דִּ֚י שְׁלַ֣חוּ עֲל֔וֹ⁠הִי	1	**They** means the men listed in [4:9](../04/09.md). 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.
4:11	lny4		rc://*/ta/man/translate/figs-quotemarks	דְּנָה֙ פַּרְשֶׁ֣גֶן אִגַּרְתָּ֔⁠א דִּ֚י שְׁלַ֣חוּ עֲל֔וֹ⁠הִי	1	If you used quotation marks or some other punctuation or convention to indicate the beginning of the quotation at the start of [4:9](../04/09.md), you should use the same means to indicate that there is a break in the quotation at the end of [4:10](../04/10.md), and then show that the quotation resumes after this sentence.
4:11	v61f		rc://*/ta/man/translate/translate-names	אַרְתַּחְשַׁ֖שְׂתְּא	1	**Artaxerxes** is the name of a man. See how you translated it in [4:7](../04/07.md).
4:11	n6mp		rc://*/ta/man/translate/figs-123person	עַבְדָ֛י⁠ךְ אֱנָ֥שׁ עֲבַֽר־נַהֲרָ֖⁠ה	1	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”
4:11	uupo		rc://*/ta/man/translate/figs-idiom	עַבְדָ֛י⁠ךְ אֱנָ֥שׁ עֲבַֽר־נַהֲרָ֖⁠ה	1	In this context, **men** means people, so this phrase means people who live in Beyond-the-River province. But together with the preceding phrase, **your servants**, it means specifically those who work for the king there, that is, his royal officials. Alternate translation: “from your officials in the province of Beyond-the-River”
4:11	a2bi		rc://*/ta/man/translate/grammar-connect-words-phrases	וּ⁠כְעֶֽנֶת	1	As in [4:10](../04/10.md), the phrase translated **and now** is an Aramaic expression that introduces the main business of a letter. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation. Otherwise, you do not need to represent this expression.
4:12	bqu1		rc://*/ta/man/translate/figs-123person	יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א	1	These officials address the king in the third person as a sign of respect. If it would be helpful 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”
4:12	u168		rc://*/ta/man/translate/figs-activepassive	יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א	1	If it would be helpful 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”
4:12	alqa		rc://*/ta/man/translate/figs-idiom	יְהוּדָיֵ֗⁠א דִּ֤י סְלִ֨קוּ֙ מִן־לְוָתָ֔⁠ךְ	1	Here, as in several instances earlier in the book, **went up** means “traveled from Babylon to Judah,” since that involves going from a river valley up into the mountains. The officials describe Babylon to the king as **near you** because it was relatively much closer to the Persian royal court and more distant from Samaria. Alternate translation: “the Jews who returned to Judah from Babylon”
4:12	tbqv		rc://*/ta/man/translate/figs-go	סְלִ֨קוּ֙	1	If it is more natural in your language, you could say “came” rather than **went**.
4:12	ns5b			עֲלֶ֥י⁠נָא אֲת֖וֹ לִ⁠ירוּשְׁלֶ֑ם	1	Alternate translation: “have settled near us in Jerusalem”
4:12	fu8s		rc://*/ta/man/translate/figs-metonymy	קִרְיְתָ֨⁠א מָֽרָדְתָּ֤⁠א ו⁠באישת⁠א	1	Here the officials are describing the inhabitants of Jerusalem 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”
4:12	kke9		rc://*/ta/man/translate/figs-doublet	מָֽרָדְתָּ֤⁠א ו⁠באישת⁠א	1	**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 helpful in your language, you could combine these words into a single expression. Alternate translation: “constantly rebelling”
4:12	jr26		rc://*/ta/man/translate/figs-parallelism	וְשׁוּרַיָּ֣א שַׁכְלִ֔ילוּ וְ⁠אֻשַּׁיָּ֖⁠א יַחִֽיטוּ	1	Here, **completing** is a way of saying “building.” Several times in this section of Ezra, the text uses the two words **repairing** and **completing** together to mean “building,” or it uses them as poetic parallels. (For example, “which a great king of Israel built and completed,” [5:11](../05/11.md), and “to build this house and to complete this structure,” [5:3](../05/03.md).) The term **completing** by itself here seems similarly to have the meaning of “building.” **Repairing** here could also mean “digging out.” Either way, this is a reference to preparing foundations so that buildings can be set up on them. So the officials are describing the project of restoring the city by referring to the work on two parallel parts of it, its walls and its buildings. If it would be helpful 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”
4:13	daq3			כְּעַ֗ן	1	The word **now** is similar to the expression “and now” in [4:10](../04/10.md) and [4:11](../04/11.md). 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.
4:13	vkk4		rc://*/ta/man/translate/figs-123person	יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א	1	As in [4:12](../04/12.md), the officials address the king here in the third person as a sign of respect. If it would be helpful 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”
4:13	cd84		rc://*/ta/man/translate/figs-activepassive	יְדִ֨יעַ֙ לֶהֱוֵ֣א לְ⁠מַלְכָּ֔⁠א	1	If it would be helpful 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”
4:13	wj7f		rc://*/ta/man/translate/figs-parallelism	הֵ֣ן קִרְיְתָ֥⁠א דָךְ֙ תִּתְבְּנֵ֔א וְ⁠שׁוּרַיָּ֖⁠ה יִֽשְׁתַּכְלְל֑וּן	1	These two phrases mean similar things. (As noted in [4:12](../04/12.md), **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”
4:13	wj57		rc://*/ta/man/translate/figs-activepassive	הֵ֣ן קִרְיְתָ֥⁠א דָךְ֙ תִּתְבְּנֵ֔א וְ⁠שׁוּרַיָּ֖⁠ה יִֽשְׁתַּכְלְל֑וּן	1	If it would be helpful 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”
4:13	x47o		rc://*/ta/man/translate/figs-doublet	מִנְדָּֽה־בְל֤וֹ וַ⁠הֲלָךְ֙ לָ֣א יִנְתְּנ֔וּן	1	**Tax**, **tribute**, and **custom** mean similar things. The officials use the three terms together to emphasize that the king could lose all of his income from the Jews living in Jerusalem and the province of Judah. However, there is a slight difference between the three terms. While their exact meaning is uncertain, they may refer to these three kinds of taxes: taxes based on a percentage of income, tribute money that subjects would pay on a per-person basis, and duty that they would pay on articles purchased for use or transported for sale. Alternate translation: “they will no longer pay taxes, tribute, or duty” But if you do not have three different words for different kinds of taxes in your language, you could just use one word, as in the UST. (A doublet can involve the use of more than two words.)
4:13	pgs2		rc://*/ta/man/translate/figs-explicit	וְ⁠אַפְּתֹ֥ם מַלְכִ֖ים תְּהַנְזִֽק	1	The officials are writing to a king who is the sole ruler of his empire, but they may be using the plural **kings** here because previous kings had accumulated much of the royal treasures. The officials may also be suggesting implicitly that not only Artaxerxes, but also his successors, will get no further revenue from the Jews if Jerusalem is rebuilt and fortified. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and this will reduce the income of kings”
4:14	ye9h		rc://*/ta/man/translate/grammar-connect-words-phrases	כְּעַ֗ן	1	As in [4:13](../04/13.md), the word **now** is similar to the expression “and now” found in [4:10](../04/10.md) and [4:11](../04/11.md). 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.
4:14	m7yw		rc://*/ta/man/translate/figs-idiom	מְלַ֤ח הֵֽיכְלָ⁠א֙ מְלַ֔חְנָא	1	This expression means that these officials are paid from the royal treasury. Alternate translation: “we are paid from the royal treasury”
4:14	y5g9		rc://*/ta/man/translate/figs-explicit	דִּֽי־מְלַ֤ח הֵֽיכְלָ⁠א֙ מְלַ֔חְנָא	1	The implication is that, because these officials are paid from the royal treasury, they feel a loyalty and a sense of obligation to the king. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “because we owe our own livelihoods to you”
4:14	n2c8		rc://*/ta/man/translate/figs-idiom	וְ⁠עַרְוַ֣ת מַלְכָּ֔⁠א לָ֥א אֲֽרִֽיךְ לַ֖⁠נָא לְ⁠מֶֽחֱזֵ֑א	1	The phrase **to see the nakedness of the king** is an idiom that means “to allow the king to be dishonored.” If your language has a similar idiom you can use that, or translate the plain meaning, as in the UST.
4:14	uggy		rc://*/ta/man/translate/figs-123person	עַ֨ל־דְּנָ֔ה שְׁלַ֖חְנָא וְ⁠הוֹדַ֥עְנָא לְ⁠מַלְכָּֽ⁠א	1	The officials continue to address the king in the third person as a sign of respect. If it would be helpful 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”
4:15	mcvp		rc://*/ta/man/translate/figs-123person	דִּ֡י יְבַקַּר֩	1	Here again the officials are addressing the king in the third person as a sign of respect. They are also making their suggestion very diplomatically so that they do not appear to be telling the king what to do. Alternate translation: “and may we suggest that you search”
4:15	fujm		rc://*/ta/man/translate/figs-idiom	בִּֽ⁠סְפַר־דָּכְרָ֨נַיָּ֜⁠א דִּ֣י אֲבָהָתָ֗⁠ךְ	1	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](../04/19.md) that he had his court officials search in this collection. Verses [6:1–2](../06/01.md) describe how Darius earlier made a similar search. Alternate translation: “in the royal chronicles” or “in the archives of the previous kings”
4:15	u1i3		rc://*/ta/man/translate/figs-metaphor	בִּֽ⁠סְפַר־דָּכְרָ֨נַיָּ֜⁠א דִּ֣י אֲבָהָתָ֗⁠ךְ	1	Here, **fathers** 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](../04/19.md), 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”
4:15	zvmc		rc://*/ta/man/translate/figs-doublet	וּ֠⁠תְהַשְׁכַּח בִּ⁠סְפַ֣ר דָּכְרָנַיָּ⁠א֮ וְ⁠תִנְדַּע֒	1	The words **discover** and **learn** mean similar things. The officials use the two words together to emphasize how certain it is that the chronicles will show that Jerusalem has always been rebellious. If it would be helpful in your language, you could use only one word instead of two. Alternate translation: “The chronicles will certainly confirm for you”
4:15	sa9b		rc://*/ta/man/translate/figs-parallelism	דִּי֩ קִרְיְתָ֨⁠א דָ֜ךְ קִרְיָ֣א מָֽרָדָ֗א וּֽ⁠מְהַנְזְקַ֤ת מַלְכִין֙ וּ⁠מְדִנָ֔ן וְ⁠אֶשְׁתַּדּוּר֙ עָבְדִ֣ין בְּ⁠גַוַּ֔⁠הּ מִן־יוֹמָ֖ת עָלְמָ֑⁠א	1	These two phrases mean similar things. The officials say essentially the same thing twice for emphasis. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “that the people living in Jerusalem have constantly rebelled against their kings and governors and refused to pay tribute” However, there is a slight difference in meaning. The second phrase intensifies the first phrase, and you could also choose to bring that out in your translation. Alternate translation: “that the people of Jerusalem have rebelled against emperors and governors and refused to pay tribute, long being a center of revolt”
4:15	z1fu		rc://*/ta/man/translate/figs-idiom	וּֽ⁠מְהַנְזְקַ֤ת	1	In light of the similar expression in [4:13](../04/13.md), “and the revenue of the kings will suffer harm,” this likely means that the people of Jerusalem have refused to pay tribute to foreign emperors. Alternate translation: “and refused to pay tribute to”
4:15	iw58		rc://*/ta/man/translate/figs-metonymy	וּ⁠מְדִנָ֔ן	1	Here, **provinces** refers to the rulers of provinces, that is, governors. The officials are describing them by reference to something associated with them, the jurisdictions that they rule. Alternate translation: “and governors”
4:15	au5i		rc://*/ta/man/translate/figs-activepassive	עַ֨ל־דְּנָ֔ה קִרְיְתָ֥⁠א דָ֖ךְ הָֽחָרְבַֽת	1	If it would be helpful 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”
4:16	qw5y		rc://*/ta/man/translate/figs-123person	מְהוֹדְעִ֤ין אֲנַ֨חְנָה֙ לְ⁠מַלְכָּ֔⁠א	1	These officials address the king in the third person as a sign of respect. If it would be helpful 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”
4:16	cr21			הֵ֣ן קִרְיְתָ֥⁠א דָךְ֙ תִּתְבְּנֵ֔א וְ⁠שׁוּרַיָּ֖⁠ה יִֽשְׁתַּכְלְל֑וּן	1	See how you translated this expression in [4:13](../04/13.md). (It may be helpful to review the two notes there that discuss the parallelism and the passive form.)
4:16	n9kz		rc://*/ta/man/translate/figs-explicit	לָ⁠קֳבֵ֣ל דְּנָ֔ה חֲלָק֙ בַּ⁠עֲבַ֣ר נַהֲרָ֔⁠א לָ֥א אִיתַ֖י לָֽ⁠ךְ	1	The implication is that if Jerusalem became a stronghold, not only would its people rebel against Artaxerxes, they would lead all of the surrounding peoples to do the same, and the Persian Empire would lose all of its territories west of the Euphrates. The expression **no share for you** likely also has the implication that the king would receive no further tribute or other revenue from the entire province. Alternate translation: “then those people will lead the entire province of Beyond-the-River to revolt against you and to stop paying tribute.”
4:17	u66e		rc://*/ta/man/translate/translate-names	רְח֤וּם בְּעֵל־טְעֵם֙	1	**Rehum** is the name of a man and **a lord of decree** is his title. See how you translated them in [4:8](../04/08.md). Alternate translation: “Rehum, the royal deputy”
4:17	hja4		rc://*/ta/man/translate/translate-names	וְ⁠שִׁמְשַׁ֣י סָֽפְרָ֔⁠א	1	**Shimshai** is the name of a man and **scribe** is his title. See how you translated them in [4:8](../04/08.md). Alternate translation: “Shimshai the state secretary”
4:17	qp5d		rc://*/ta/man/translate/translate-names	וּ⁠שְׁאָר֙ כְּנָוָ֣תְ⁠ה֔וֹן דִּ֥י יָתְבִ֖ין בְּ⁠שָֽׁמְרָ֑יִן וּ⁠שְׁאָ֧ר עֲבַֽר־נַהֲרָ֛⁠ה	1	As in [4:10](../04/10.md), this could mean one of two things. (1) It could be referring to two groups: (a) the fellow officials of Rehum and Shimshai in the region of Samaria, and (b) the people groups living in the rest of the province of Beyond-the-River, however they came to live there. This is the reading of ULT. Alternate translation: “and the rest of their fellow officials, and the people groups living in Beyond-the-River” or (2) It could be referring to one group, the fellow officials of Rehum and Shimshai who live in the region of Samaria and in other parts of the province. This is the reading of UST. Alternate translation: “the rest of their fellow officials in Samaria and in the rest of Beyond-the-River” It would probably be clearest for your readers if you followed the same reading here as you did in [4:10](../04/10.md), whether that of ULT or UST.
4:17	rsd2		rc://*/ta/man/translate/figs-idiom	וּ⁠שְׁאָר֙ כְּנָוָ֣תְ⁠ה֔וֹן	1	As in [4:7](../04/07.md) and [4:9](../04/09.md), 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”
4:17	oyb4			שְׁלָ֖ם	1	**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”
4:17	is3z		rc://*/ta/man/translate/grammar-connect-words-phrases	וּ⁠כְעֶֽת	1	As in [4:10](../04/10.md) and [4:11](../04/11.md), this phrase translates an Aramaic expression that introduces the main business of a letter. If your language has a comparable expression, then use it here. If it would not use such an expression here, then you do not need to represent it in your translation.
4:18	nata		rc://*/ta/man/translate/figs-explicit	נִשְׁתְּוָנָ֕⁠א דִּ֥י שְׁלַחְתּ֖וּן עֲלֶ֑י⁠נָא	1	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”
4:18	sza5		rc://*/ta/man/translate/figs-activepassive	מְפָרַ֥שׁ קֱרִ֖י קָדָמָֽ⁠י	1	If it would be helpful 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”
4:18	bbxs		rc://*/ta/man/translate/figs-explicit	מְפָרַ֥שׁ קֱרִ֖י קָדָמָֽ⁠י	1	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”
4:19	bapj		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠מִנִּ⁠י֮	1	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”
4:19	h6w5		rc://*/ta/man/translate/figs-activepassive	וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ וּ⁠בַקַּ֣רוּ	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “So I commanded my officials, and they searched”
4:19	rx6m		rc://*/ta/man/translate/figs-explicit	וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ וּ⁠בַקַּ֣רוּ	1	The implication is that the king ordered his officials to search in the royal chronicles to investigate the charges that Rehum, Shimshai, and the others had made against Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I commanded my officials to search in the royal chronicles, and they investigated your claims”
4:19	kzrh		rc://*/ta/man/translate/figs-parallelism	דִּ֚י קִרְיְתָ֣⁠א דָ֔ךְ & עַל־מַלְכִ֖ין מִֽתְנַשְּׂאָ֑ה וּ⁠מְרַ֥ד וְ⁠אֶשְׁתַּדּ֖וּר מִתְעֲבֶד־בַּֽ⁠הּ	1	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 helpful 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”
4:19	eq5y		rc://*/ta/man/translate/figs-idiom	קִרְיְתָ֣⁠א דָ֔ךְ & עַל־מַלְכִ֖ין מִֽתְנַשְּׂאָ֑ה	1	**That city** means Jerusalem. In this context, the expression **risen up against** means to reject an authority and claim authority for oneself. Alternate translation: “the people of Jerusalem … have rebelled against the emperors who ruled them”
4:19	wf0o		rc://*/ta/man/translate/figs-metonymy	קִרְיְתָ֣⁠א דָ֔ךְ & עַל־מַלְכִ֖ין מִֽתְנַשְּׂאָ֑ה	1	Here, Artaxerxes speaks 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”
4:19	y5eu		rc://*/ta/man/translate/figs-doublet	וּ⁠מְרַ֥ד וְ⁠אֶשְׁתַּדּ֖וּר מִתְעֲבֶד־בַּֽ⁠הּ	1	**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 helpful in your language, you could combine these terms. Alternate translation: “and the city has repeatedly been a base for revolts”
4:19	n9ss		rc://*/ta/man/translate/figs-activepassive	וּ⁠מְרַ֥ד וְ⁠אֶשְׁתַּדּ֖וּר מִתְעֲבֶד־בַּֽ⁠הּ	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “and the people there have repeatedly rebelled against their rulers”
4:20	as5z		rc://*/ta/man/translate/figs-metaphor	וּ⁠מַלְכִ֣ין תַּקִּיפִ֗ין הֲווֹ֙ עַל־יְר֣וּשְׁלֶ֔ם	1	These kings are described here in a spatial metaphor as being higher than or above Jerusalem to indicate that this was the place in which and from which they ruled. Alternate translation: “And powerful kings ruled from Jerusalem”
4:20	ewxu		rc://*/ta/man/translate/writing-background	וְ⁠שַׁ֨לִּיטִ֔ין	1	This word **even** introduces further information. Alternate translation: “in fact, they ruled”
4:20	vmb6			וְ⁠שַׁ֨לִּיטִ֔ין בְּ⁠כֹ֖ל עֲבַ֣ר נַהֲרָ֑⁠ה	1	Alternate translation: “in fact, they ruled over the whole area that is Beyond-the-River province”
4:20	s7mv		rc://*/ta/man/translate/figs-activepassive	וּ⁠מִדָּ֥ה בְל֛וֹ וַ⁠הֲלָ֖ךְ מִתְיְהֵ֥ב לְ⁠הֽוֹן	1	If it would be helpful 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”
4:20	bo7z		rc://*/ta/man/translate/figs-doublet	וּ⁠מִדָּ֥ה בְל֛וֹ וַ⁠הֲלָ֖ךְ	1	See how you translated this phrase in [4:13](../04/13.md). (A doublet can involve the use of more than two words.)
4:21	c4sp		rc://*/ta/man/translate/grammar-connect-words-phrases	כְּעַן֙	1	The word **Now** is similar to the expression “and now” in [4:10](../04/10.md), [4:11](../04/11.md), and [4:17](../04/17.md). As in [4:13](../04/13.md) and [4:14](../04/14.md), 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.
4:21	ie6i		rc://*/ta/man/translate/figs-explicit	שִׂ֣ימוּ טְּעֵ֔ם לְ⁠בַטָּלָ֖א גֻּבְרַיָּ֣⁠א אִלֵּ֑ךְ	1	**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](../04/12.md)). 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”
4:21	emg2		rc://*/ta/man/translate/grammar-connect-logic-goal	וְ⁠קִרְיְתָ֥⁠א דָךְ֙ לָ֣א תִתְבְּנֵ֔א עַד־מִנִּ֖⁠י טַעְמָ֥⁠א יִתְּשָֽׂם	1	The phrase **so that** indicates that the clause that follows describes the purpose for which Artaxerxes wants the officials to issue a decree. It is to make the Jews stop working on the walls and houses. He does not want there to be any rebuilding in Jerusalem unless he authorizes it personally. Alternate translation: “because I want this decree to prevent all rebuilding unless I issue a decree permitting it”
4:22	xxy6		rc://*/ta/man/translate/figs-litotes	וּ⁠זְהִירִ֥ין הֱו֛וֹ שָׁל֖וּ לְ⁠מֶעְבַּ֣ד עַל־דְּנָ֑ה	1	This means “Be sure to act concerning this.” This is a figure of speech that expresses a strong positive meaning by using two negative expressions: **be careful of**, that is, “avoid,” together with an expression that is the opposite of what is desired: **negligence of action**. Artaxerxes wants the officials to take action. Alternate translation: “Be sure to take action in response to this situation”
4:22	snhn		rc://*/ta/man/translate/figs-explicit	לְ⁠מָה֙ יִשְׂגֵּ֣א חֲבָלָ֔⁠א לְ⁠הַנְזָקַ֖ת מַלְכִֽין	1	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](../04/14.md)), and he would also lose revenue ([4:13](../04/13.md)). 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”
4:22	t7e7		rc://*/ta/man/translate/figs-rquestion	לְ⁠מָה֙ יִשְׂגֵּ֣א חֲבָלָ֔⁠א לְ⁠הַנְזָקַ֖ת מַלְכִֽין	1	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 helpful in your language, you could translate these words as a statement. Alternate translation: “I should not suffer dishonor or lose tribute money.”
4:22	kqp4		rc://*/ta/man/translate/figs-123person	לְ⁠מָה֙ יִשְׂגֵּ֣א חֲבָלָ֔⁠א לְ⁠הַנְזָקַ֖ת מַלְכִֽין	1	As in [4:13](../04/13.md), 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](../06/04.md), and Darius speaks of himself that way in [6:8](../06/08.md) and [6:10](../06/10.md)). Alternate translation: “Why should kings suffer dishonor or lose tribute money”
4:23	nhx0		rc://*/ta/man/translate/grammar-connect-time-sequential	אֱדַ֗יִן	1	The word **Then** indicates that the events the story will now relate came after the events it has just described. In your translation, you can use the expression in your language that would best indicate this relationship.
4:23	zq2h		rc://*/ta/man/translate/figs-explicit	מִן־דִּ֞י פַּרְשֶׁ֤גֶן נִשְׁתְּוָנָ⁠א֙ דִּ֚י ארתחששתא מַלְכָּ֔⁠א קֱרִ֧י קֳדָם־רְח֛וּם וְ⁠שִׁמְשַׁ֥י סָפְרָ֖⁠א וּ⁠כְנָוָתְ⁠ה֑וֹן	1	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](../04/18.md) 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”
4:23	cz5l		rc://*/ta/man/translate/figs-activepassive	פַּרְשֶׁ֤גֶן נִשְׁתְּוָנָ⁠א֙ דִּ֚י ארתחששתא מַלְכָּ֔⁠א קֱרִ֧י	1	If it would be helpful 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”
4:23	djzh		rc://*/ta/man/translate/translate-names	ארתחששתא	1	**Artaxerxes** is the name of a man. See how you translated it in [4:7](../04/07.md).
4:23	s349		rc://*/ta/man/translate/translate-names	רְח֛וּם	1	Rehum is the name of a man. See how you translated it in [4:8](../04/08.md).
4:23	qu4l		rc://*/ta/man/translate/translate-names	וְ⁠שִׁמְשַׁ֥י סָפְרָ֖⁠א	1	**Shimshai** is the name of a man and **scribe** is his title. See how you translated them in [4:8](../04/08.md). Alternate translation: “Shimshai the state secretary”
4:23	eiff		rc://*/ta/man/translate/figs-idiom	וּ⁠כְנָוָתְ⁠ה֑וֹן	1	As in [4:7](../04/07.md), [4:9](../04/09.md) and [4:17](../04/17.md), the term **companions** here indicates people who hold similar positions. Alternate translation: “and their associates,”
4:23	vkzx			אֲזַ֨לוּ בִ⁠בְהִיל֤וּ לִ⁠ירֽוּשְׁלֶם֙ עַל־יְה֣וּדָיֵ֔⁠א	1	Alternate translation: “they hurried to Jerusalem to confront the Jews”
4:23	yg0y		rc://*/ta/man/translate/figs-hendiadys	וּ⁠בַטִּ֥לוּ הִמּ֖וֹ בְּ⁠אֶדְרָ֥ע וְ⁠חָֽיִל	1	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 helpful in your language, you could express the meaning of the two words in a single phrase. Alternate translation: “and they compelled them to stop”
4:23	ck1l		rc://*/ta/man/translate/figs-metaphor	וּ⁠בַטִּ֥לוּ הִמּ֖וֹ בְּ⁠אֶדְרָ֥ע וְ⁠חָֽיִל	1	Here, **arm** is a figurative way of referring to a person’s power, influence, and capacity for action. Alternate translation: “and they compelled them to stop”
4:23	v0na		rc://*/ta/man/translate/figs-explicit	וּ⁠בַטִּ֥לוּ הִמּ֖וֹ בְּ⁠אֶדְרָ֥ע וְ⁠חָֽיִל	1	The implication is that these officials made the Jews stop rebuilding the walls and houses in Jerusalem. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and they compelled them to stop rebuilding the walls and houses in Jerusalem”
4:24	kj9i		rc://*/ta/man/translate/figs-explicit	בֵּ⁠אדַ֗יִן בְּטֵלַת֙ עֲבִידַ֣ת בֵּית־אֱלָהָ֔⁠א דִּ֖י בִּ⁠ירוּשְׁלֶ֑ם	1	The book now returns to the point in the story where it left off at the end of [4:5](../04/05.md). (If it would be helpful, review the note to [4:6](../04/06.md). That note explains how the book tells of later events in [4:6–23](../04/06.md) to show that the Jews were wise not to trust the Samaritans when they offered to help rebuild the temple during the reign of Cyrus, since they demonstrated by their repeated future opposition that they really were the enemies of the Jews.) It might be useful to include a heading before this verse to alert the reader that there is a change of timeframe at this point, such as, “Building the Temple in the Time of Darius.” Also, if it would be helpful to your readers, you could say something explicitly here that would show how the book is returning to the time of Cyrus and his immediate successors. Alternate translation: “This is how the enemies of the Jews tried, under later kings, to stop them from rebuilding Jerusalem. They attempted the same thing under King Cyrus and his successors and they were able to stop the work on the temple for a time”
4:24	s03r		rc://*/ta/man/translate/figs-activepassive	וַ⁠הֲוָת֙ בָּֽטְלָ֔א	1	If it would be helpful 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”
4:24	v4gi		rc://*/ta/man/translate/translate-names	דָּרְיָ֥וֶשׁ	1	**Darius** is the name of a man. See how you translated it in [4:5](../04/05.md).
5:intro	rn2j				0	# Ezra 5 General Notes\n\n## Structure and Formatting\n\nThe story of the building of the temple and re-establishment of the temple worship continues in this chapter from where it left off in [4:5](../04/05.md). (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n## Religious and Cultural Concepts in This Chapter\n\n### Rebuilding the temple\n\nThe prophets Haggai and Zechariah encouraged the Jews to begin again to build the temple. This was very important to life in Judah. (See: [[rc://*/tw/dict/bible/kt/prophet]])
5:1	puq2		rc://*/ta/man/translate/writing-newevent	וְ⁠הִתְנַבִּ֞י	1	Here, the word **Then** introduces a new event in the story. Use a natural method in your language to introduce a new event here.
5:1	buty		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וְ⁠הִתְנַבִּ֞י	1	The word **Then** indicates that the event the story will now relate took place at the time just named in [4:24](../04/24.md), that is, in the second year of the reign of Darius as king of Persia. Alternate translation: “At that time … prophesied”
5:1	bdb8		rc://*/ta/man/translate/translate-names	וּ⁠זְכַרְיָ֤ה בַר־עִדּוֹא֙	1	**Zechariah** is the name of a man, and **Iddo** is the name of his father.
5:1	qgzx		rc://*/ta/man/translate/translate-names	חַגַּ֣י	1	**Haggai** is the name of a man.
5:1	zfch		rc://*/ta/man/translate/figs-explicit	וְ⁠הִתְנַבִּ֞י & עַל־יְה֣וּדָיֵ֔⁠א דִּ֥י בִ⁠יה֖וּד וּ⁠בִ⁠ירוּשְׁלֶ֑ם	1	The implication, based on how the Jewish leaders respond in the next verse, is that Haggai and Zechariah said specifically that the Jews should resume work on rebuilding the temple. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “told the Jews in Judah and Jerusalem that they should start rebuilding the temple again”
5:1	gfey		rc://*/ta/man/translate/figs-idiom	בְּ⁠שֻׁ֛ם אֱלָ֥הּ יִשְׂרָאֵ֖ל	1	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”
5:1	ko7o		rc://*/ta/man/translate/figs-distinguish	אֱלָ֥הּ יִשְׂרָאֵ֖ל	1	As in [4:1](../04/01.md), this phrase provides further background information about Yahweh. Alternate translation: “the God whom the people of Israel worshiped”
5:1	gw8s		rc://*/ta/man/translate/figs-metaphor	עֲלֵי⁠הֽוֹן	1	God is described here in a spatial metaphor as being higher than or above the Jews to indicate that they acknowledged his authority and they served and obeyed him. Alternate translation: “whom they obeyed” or “who was their king”
5:2	hkqf		rc://*/ta/man/translate/grammar-connect-logic-result	בֵּ⁠אדַ֡יִן	1	Here, **Then** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result”
5:2	z38k		rc://*/ta/man/translate/translate-names	זְרֻבָּבֶ֤ל בַּר־שְׁאַלְתִּיאֵל֙	1	**Zerubbabel** is the name of a man, and **Shealtiel** is the name of his father. See how you translated these names in [3:2](../03/02.md).
5:2	u7ce		rc://*/ta/man/translate/translate-names	וְ⁠יֵשׁ֣וּעַ בַּר־יֽוֹצָדָ֔ק	1	**Jeshua** is the name of a man, and **Jozadak** is the name of his father. See how you translated these names in [3:2](../03/02.md).
5:2	j3sv		rc://*/ta/man/translate/figs-idiom	קָ֠מוּ	1	In this context, the word **arose** means that they took action to get a project under way. It does not indicate that these leaders had been sitting or lying down and that they stood up. Alternate translation: “took action”
5:2	mz7h		rc://*/ta/man/translate/figs-metaphor	וְ⁠שָׁרִ֣יו לְ⁠מִבְנֵ֔א בֵּ֥ית אֱלָהָ֖⁠א	1	Alternate translation: “and resumed work on rebuilding the temple”
5:3	pmcm		rc://*/ta/man/translate/grammar-connect-time-simultaneous	בֵּ⁠הּ־זִמְנָ⁠א֩	1	The phrase **at that time** indicates that this event took place at the same time as the event that the story has just related. If it would be helpful in your language, you could show this relationship in this case by using a phrase such as “when they did this”
5:3	kl9l		rc://*/ta/man/translate/translate-names	תַּ֠תְּנַי	1	**Tattenai** is the name of a man.
5:3	gs4x		rc://*/ta/man/translate/translate-names	עֲבַֽר־נַהֲרָ֛⁠ה	1	**Beyond-the-River** is the name of the province of the Persian Empire that included Judah and Jerusalem. See how you translated it in [4:10](../04/10.md).
5:3	xjkh		rc://*/ta/man/translate/translate-names	וּ⁠שְׁתַ֥ר בּוֹזְנַ֖י	1	**Shethar-Bozenai** is the name of a man.
5:3	kq8c		rc://*/ta/man/translate/figs-idiom	וּ⁠כְנָוָתְ⁠ה֑וֹן	1	As often in the book, the term **companions** here indicates people who hold similar positions. Alternate translation: “and their associates”
5:3	gzge		rc://*/ta/man/translate/figs-go	אֲתָ֨א	1	Use the motion verb that is most natural in your language. Alternate translation: “went” or “traveled”
5:3	zz1b			מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם	1	See how you translated this word for **decree** in [4:19](../04/19.md) and [4:21](../04/21.md). Alternate translation: “Who gave you permission” or “Who authorized you”
5:3	a23k		rc://*/ta/man/translate/figs-parallelism	בַּיְתָ֤⁠א דְנָה֙ לִ⁠בְּנֵ֔א וְ⁠אֻשַּׁרְנָ֥⁠א דְנָ֖ה לְ⁠שַׁכְלָלָֽה	1	These two phrases mean essentially the same thing. As noted in [4:12](../04/12.md), **complete** is another way of saying **build** when the terms are paired like this. The officials say essentially the same thing twice for emphasis. If that would be confusing for your readers, you could say it once and provide emphasis in a different way. Alternate translation: “to build a large temple such as this”
5:3	rp2r		rc://*/ta/man/translate/figs-metaphor	בַּיְתָ֤⁠א דְנָה֙	1	“this temple”
5:4	jznw		rc://*/ta/man/translate/grammar-connect-time-sequential	אֱדַ֥יִן	1	Here, the word **Then** is indicating that the enemies asked the question in this verse right after the question they asked in the previous verse. (The word is not indicating that the two questions were asked on separate occasions.) Alternate translation: “In addition”
5:4	tp1s		rc://*/ta/man/translate/translate-textvariants	אֲמַ֣רְנָא לְּ⁠הֹ֑ם מַן־אִנּוּן֙ שְׁמָהָ֣ת גֻּבְרַיָּ֔⁠א	1	Here, the Aramaic text reads **we said**. The pronoun does not seem to fit the context here, because of the sudden, unexplained shift from third person “they” in verse 3 to first person “we” here. In [5:10](../05/10.md), in their letter to Darius, Tattenai and his associates use “we” when they report that they were the ones who asked this question. So the word “we” could have been mistakenly copied into this verse from that one. Other ancient versions say “they,” and it will likely be clearest for your readers if you translate the phrase in that way. Alternate translation: “they said to them, ‘What are the men's names’” or “they said to them, ‘Who are the men’” It is also possible that the verse is not reporting a question in direct speech, but is simply describing what was said as a statement. In that case, **we** would refer to the Jews. Alternate translation: “we told them who the men were” or “we told them the names of the men [who were building this building.”]
5:4	cwgj		rc://*/ta/man/translate/figs-quotations	אֲמַ֣רְנָא לְּ⁠הֹ֑ם מַן־אִנּוּן֙ שְׁמָהָ֣ת גֻּבְרַיָּ֔⁠א דִּֽי־דְנָ֥ה בִנְיָנָ֖⁠א בָּנַֽיִן	1	If it would be more natural in your language, you could present this sentence as an indirect quotation, as in the UST.
5:5	ewqj		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠עֵ֣ין	1	Here, the word **But** indicates that the sentence it introduces draws a contrast between what Tattenai and his associates were trying to accomplish, which was an immediate end to the rebuilding of the temple, and what actually happened. You could begin the sentence with a word such as “however” to indicate this contrast.
5:5	gv23		rc://*/ta/man/translate/figs-metaphor	וְ⁠עֵ֣ין אֱלָהֲ⁠הֹ֗ם הֲוָת֙ עַל־שָׂבֵ֣י יְהוּדָיֵ֔⁠א	1	Here, **eye** stands for seeing, and in this context, seeing means giving care, protection, and favor. Alternate translation: “God was making sure that the Jewish leaders would be alright”
5:5	mvci		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠לָא	1	Here the word **and** indicates that the clause it introduces explains the results of what the previous sentence described. Alternate translation: “as a result … not”
5:5	eu4e		rc://*/ta/man/translate/figs-explicit	וְ⁠לָא־בַטִּ֣לוּ הִמּ֔וֹ עַד־טַעְמָ֖⁠א לְ⁠דָרְיָ֣וֶשׁ יְהָ֑ךְ	1	Here the word **they** refers to Tattenai and his associates. The implication is that they did not make the Jewish leaders stop rebuilding the temple right away. Rather, they chose to wait until they could send a report about the rebuilding to Darius, to see what he would say about it. Alternate translation: “and Tattenai and his associates did not make the Jews stop rebuilding the temple right away, but they decided instead to report the matter to King Darius”
5:5	udsx		rc://*/ta/man/translate/grammar-connect-time-sequential	וֶ⁠אֱדַ֛יִן	1	This phrase indicates that this event would take place after the event the story has just described.
5:5	y8gi			יְתִיב֥וּן נִשְׁתְּוָנָ֖⁠א עַל־דְּנָֽה	1	Here the word **they** primarily refers to Darius. As in [4:18](../04/18.md), the plural may be used to indicate the king and his officials, who would consider the matter openly in the royal court. If this is confusing in your language, you can use the singular. Alternate translation: “he sent back a letter to tell them what to do about this”
5:6	jbg5		rc://*/ta/man/translate/translate-names	תַּתְּנַ֣י & וּ⁠שְׁתַ֤ר בּוֹזְנַי֙	1	These are the names of two men. See how you translated them in [5:3](../05/03.md).
5:6	uq1x			וּ⁠כְנָ֣וָתֵ֔⁠הּ	1	Alternate translation: “and their colleagues”
5:7	tqh1		rc://*/ta/man/translate/figs-quotemarks	לְ⁠דָרְיָ֥וֶשׁ מַלְכָּ֖⁠א שְׁלָמָ֥⁠א כֹֽלָּ⁠א	1	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.
5:7	xf0z			לְ⁠דָרְיָ֥וֶשׁ	1	**Darius** is the name of a man. See how you translated it in [4:5](../04/05.md).
5:7	mho8			שְׁלָמָ֥⁠א כֹֽלָּ⁠א	1	As in [4:17](../04/17.md), 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”
5:8	sp27		rc://*/ta/man/translate/figs-123person	יְדִ֣יעַ ׀ לֶהֱוֵ֣א לְ⁠מַלְכָּ֗⁠א	1	These officials address the king in the third person as a sign of respect. If it would be helpful 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”
5:8	wizf		rc://*/ta/man/translate/figs-activepassive	יְדִ֣יעַ ׀ לֶהֱוֵ֣א לְ⁠מַלְכָּ֗⁠א	1	If it would be helpful 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”
5:8	nv7q			אֲזַ֜לְנָא לִ⁠יה֤וּד מְדִֽינְתָּ⁠א֙	1	Alternate translation: “we went to the province of Judah”
5:8	avmn		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵית֙ אֱלָהָ֣⁠א רַבָּ֔⁠א	1	Here, **the house** refers to the temple. The officials speak of it 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](../05/11.md), that it would be a temple for the God who made heaven and earth.) Alternate translation: “to the temple of the mighty God”
5:8	nmq2		rc://*/ta/man/translate/figs-activepassive	וְ⁠ה֤וּא מִתְבְּנֵא֙ אֶ֣בֶן גְּלָ֔ל וְ⁠אָ֖ע מִתְּשָׂ֣ם בְּ⁠כֻתְלַיָּ֑⁠א	1	If it would be helpful 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”
5:8	cgiz		rc://*/ta/man/translate/figs-activepassive	וַ⁠עֲבִ֥ידְתָּ⁠א דָ֛ךְ אָסְפַּ֥רְנָא מִתְעַבְדָ֖א וּ⁠מַצְלַ֥ח בְּ⁠יֶדְ⁠הֹֽם	1	You could say this with an active form, and you could say who was doing the action. The term **diligently**, used here and several more times in the book, means carefully, exactly, and efficiently. Alternate translation: “And they are doing the work carefully and efficiently and successfully”
5:8	nzzw		rc://*/ta/man/translate/figs-metaphor	וּ⁠מַצְלַ֥ח בְּ⁠יֶדְ⁠הֹֽם	1	Here, **hand** represents control and action. Alternate translation: “and it is succeeding at their initiative” or “and they have been able to advance the work successfully”
5:9	uee9		rc://*/ta/man/translate/figs-quotemarks	מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם בַּיְתָ֤⁠א דְנָה֙ לְ⁠מִבְנְיָ֔ה וְ⁠אֻשַּׁרְנָ֥⁠א דְנָ֖ה לְ⁠שַׁכְלָלָֽה	1	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.
5:9	p8jz		rc://*/ta/man/translate/figs-parallelism	מַן־שָׂ֨ם לְ⁠כֹ֜ם טְעֵ֗ם בַּיְתָ֤⁠א דְנָה֙ לְ⁠מִבְנְיָ֔ה וְ⁠אֻשַּׁרְנָ֥⁠א דְנָ֖ה לְ⁠שַׁכְלָלָֽה	1	See how you translated this question in [5:3](../05/03.md). The phrases **build this house** and **complete this structure** refer to the same action, not different actions. The officials say essentially the same thing twice for emphasis. If that would be confusing for your readers, you could say it once and provide emphasis in a different way. Alternate translation: “Who said that you could build a large temple such as this”
5:10	okji		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠אַ֧ף שְׁמָהָתְ⁠הֹ֛ם שְׁאֵ֥לְנָא לְּ⁠הֹ֖ם לְ⁠הוֹדָעוּתָ֑⁠ךְ דִּ֛י נִכְתֻּ֥ב שֻׁם־גֻּבְרַיָּ֖⁠א דִּ֥י בְ⁠רָאשֵׁי⁠הֹֽם	1	If it would be helpful in your language, you could put the reason before the result. (We do not know if Tattenai and his associates succeeded in writing down the list of names.) Alternate translation: “We wanted to write down the names of their leaders and to be prepared to let you know who they were, so we also asked them their names”
5:10	qn28		rc://*/ta/man/translate/figs-metaphor	גֻּבְרַיָּ֖⁠א דִּ֥י בְ⁠רָאשֵׁי⁠הֹֽם	1	Here, **head** is a figurative way of referring to a leader. Alternate translation: “the men who were their leaders”
5:11-16	f9fm		rc://*/ta/man/translate/figs-quotemarks	אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹ⁠הִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א	1	Starting here, and through [5:16](../05/16.md), 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.
5:11	m5y2		rc://*/ta/man/translate/figs-idiom	אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹ⁠הִי֩ דִֽי־אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א	1	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”
5:11	r5fg		rc://*/ta/man/translate/figs-explicit	אֱלָ֨הּ שְׁמַיָּ֜⁠א וְ⁠אַרְעָ֗⁠א	1	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.”
5:11	a1ui		rc://*/ta/man/translate/figs-metaphor	וּ⁠בָנַ֤יִן בַּיְתָ⁠א֙	1	**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”
5:11	y9hr		rc://*/ta/man/translate/figs-hendiadys	וּ⁠מֶ֤לֶךְ לְ⁠יִשְׂרָאֵל֙ רַ֔ב בְּנָ֖⁠הִי וְ⁠שַׁכְלְלֵֽ⁠הּ	1	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](../04/12.md) 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 helpful in your language, you could express the meaning with a single word. Alternate translation: “which a great king of Israel constructed”
5:12	mnpe		rc://*/ta/man/translate/grammar-connect-logic-contrast	לָהֵ֗ן	1	The word **However** indicates that there will be a contrast between the sentence that it introduces and the previous one. This sentence expresses the opposite of what someone would hope and expect to happen after a great king built a temple for God, so you could begin the sentence with a word such as “unfortunately” to indicate this contrast.
5:12	un5r		rc://*/ta/man/translate/figs-metaphor	מִן־דִּ֨י הַרְגִּ֤זוּ אֲבָהֳתַ֨⁠נָא֙ לֶ⁠אֱלָ֣הּ שְׁמַיָּ֔⁠א	1	Here, **fathers** means ancestors. Alternate translation: “because our ancestors angered the God who rules in heaven”
5:12	pqp8		rc://*/ta/man/translate/figs-metaphor	יְהַ֣ב הִמּ֔וֹ בְּ⁠יַ֛ד נְבוּכַדְנֶצַּ֥ר	1	Here, **hand** represents power and control. Alternate translation: “God allowed Nebuchadnezzar to conquer them”
5:12	cy4x		rc://*/ta/man/translate/figs-metonymy	יְהַ֣ב הִמּ֔וֹ בְּ⁠יַ֛ד נְבוּכַדְנֶצַּ֥ר	1	Nebuchadnezzar alone did not conquer the kingdom of Judah. Rather, the elders are describing his armies 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”
5:12	lfdn		rc://*/ta/man/translate/translate-names	נְבוּכַדְנֶצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל	1	**Nebuchadnezzar** is the name of a man, and **Babylon** is the name of the empire that he ruled.
5:12	soz8		rc://*/ta/man/translate/figs-distinguish	כַּסְדָּאָ֑ה	1	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”
5:12	wqnc		rc://*/ta/man/translate/translate-names	כַּסְדָּאָ֑ה	1	**Chaldean** is the name of a people group.
5:12	sgt7		rc://*/ta/man/translate/figs-metaphor	וּ⁠בַיְתָ֤⁠ה דְנָה֙ סַתְרֵ֔⁠הּ	1	As in [5:11](../05/11.md), **house** seems to be an abbreviated way of saying “house of God” or “temple.” Alternate translation: “and Nebuchadnezzar destroyed the original temple”
5:13	e3wn		rc://*/ta/man/translate/grammar-connect-logic-contrast	בְּרַם֙	1	Here, the word **But** indicates that the sentence it introduces draws a contrast between the way Nebuchadnezzar destroyed the temple and the way Cyrus commanded it to be rebuilt. Use a natural way in your language to indicate this contrast.
5:13	fnbe		rc://*/ta/man/translate/translate-ordinal	בִּ⁠שְׁנַ֣ת חֲדָ֔ה לְ⁠כ֥וֹרֶשׁ	1	The original text uses a cardinal number here, **one**, but there is not a significant difference in meaning between that and the way it uses an ordinal number, “first,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of years, you can do that here in your translation. Alternate translation: “in the first year of Cyrus”
5:13	t6xc		rc://*/ta/man/translate/translate-names	לְ⁠כ֥וֹרֶשׁ	1	**Cyrus** is the name of a man. See how you translated it in [1:1](../01/01.md).
5:13	g9o0		rc://*/ta/man/translate/figs-explicit	מַלְכָּ֖⁠א דִּ֣י בָבֶ֑ל	1	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.”
5:14	q6am			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	1	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 helpful in your language, you could break this sentence into two sentences. Alternate translation: “Nebuchadnezzar had taken the gold and silver objects that were used in worship out of the temple in Jerusalem and brought them to the temple in Babylon. King Cyrus took them out of the temple in Babylon and gave them to … Sheshbazzar” See also the UST.
5:14	ukn9		rc://*/ta/man/translate/translate-unknown	מָאנַיָּ֣⁠א דִֽי־בֵית־אֱלָהָ⁠א֮	1	This means specifically the bowls, basins, and other objects listed in [1:9–10](../01/09.md). These **vessels** were used during worship in the temple. Alternate translation: “the objects that were used in worship in the temple”
5:14	drht		rc://*/ta/man/translate/figs-go	וְ⁠הֵיבֵ֣ל	1	If it is more natural in your language, rather than **had brought**, you could say “had taken”
5:14	qsv0		rc://*/ta/man/translate/figs-activepassive	וִ⁠יהִ֨יבוּ֙	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “and Cyrus presented them”
5:14	w7ix		rc://*/ta/man/translate/translate-names	לְ⁠שֵׁשְׁבַּצַּ֣ר	1	**Sheshbazzar** is the name of a man. See how you translated it in [1:8](../01/08.md).
5:15	kwvp		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠אֲמַר	1	Here, **then** indicates that the event that the elders will now describe came after the events that they have just described. In your translation, you can use the expression in your language that would best indicate this relationship.
5:15	pdri		rc://*/ta/man/translate/writing-pronouns	וַ⁠אֲמַר־לֵ֓⁠הּ	1	This means “Then Cyrus said to Sheshbazzar.”
5:15	ebgs		rc://*/ta/man/translate/figs-quotesinquotes	אֵ֚ל מָֽאנַיָּ֔⁠א שֵׂ֚א אֵֽזֶל־אֲחֵ֣ת הִמּ֔וֹ בְּ⁠הֵיכְלָ֖⁠א דִּ֣י בִ⁠ירוּשְׁלֶ֑ם וּ⁠בֵ֥ית אֱלָהָ֖⁠א יִתְבְּנֵ֥א עַל־אַתְרֵֽ⁠הּ	1	This is a quotation within a quotation within a quotation. The book is quoting from the letter that Tattenai and his associates sent to King Darius. Within that letter, they are quoting what the Jewish elders told them in response to their question. And within that response, the elders are quoting what King Cyrus told Sheshbazzar to do. It may be helpful to your readers to indicate this by setting off this part of the verse within tertiary quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation within a quotation. Another option would be to present this as an indirect quotation, as in the UST.
5:15	q6r3		rc://*/ta/man/translate/figs-activepassive	וּ⁠בֵ֥ית אֱלָהָ֖⁠א יִתְבְּנֵ֥א עַל־אַתְרֵֽ⁠הּ	1	If it would be helpful 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”
5:16	x9zt		rc://*/ta/man/translate/grammar-connect-time-sequential	אֱדַ֨יִן֙	1	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.
5:16	batc			שֵׁשְׁבַּצַּ֣ר דֵּ֔ךְ אֲתָ֗א	1	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”
5:16	e4ml		rc://*/ta/man/translate/figs-explicit	יְהַ֧ב אֻשַּׁיָּ֛⁠א	1	Sheshbazzar did not do the work himself. If it would be helpful in your language, you could refer to others who did the work, as in the UST.
5:16	iuxm			וּ⁠מִן־אֱדַ֧יִן וְ⁠עַד־כְּעַ֛ן מִתְבְּנֵ֖א וְ⁠לָ֥א שְׁלִֽם	1	In several places the book uses the terms **built and complete** together to mean “constructed.” (Review the note about this at [5:11](../05/11.md) if that would be helpful.) But this expression means something different here. Because there is a **not** before the second verb, here the expression means that the temple was only partially rebuilt, and then the work was interrupted. Be sure that your translation shows this difference. Alternate translation: “And ever since then, we have been trying to rebuild the temple, but we still have much work to do on it”
5:16	d7m8		rc://*/ta/man/translate/figs-activepassive	מִתְבְּנֵ֖א וְ⁠לָ֥א שְׁלִֽם	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “we have been trying to rebuild the temple, but we still have much work to do on it”
5:16	myr8		rc://*/ta/man/translate/figs-quotemarks	וְ⁠לָ֥א שְׁלִֽם	1	Here the letter ends its quotation of what the Jewish elders told Tattenai and his associates. If you decided in [5:11](../05/11.md) 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.
5:17	f4m4		rc://*/ta/man/translate/grammar-connect-words-phrases	וּ⁠כְעַ֞ן	1	As in [4:10](../04/10.md) and [4:11](../04/11.md), **and now** translates an Aramaic expression that introduces the main business of a letter. In this case, it comes near the end of the letter. If your language has a comparable expression that it uses for this same purpose, you can use that in your translation.
5:17	kviz		rc://*/ta/man/translate/figs-idiom	הֵ֧ן עַל־מַלְכָּ֣⁠א טָ֗ב	1	This is an idiom that means “if the king thinks that this is a good idea” or “if this advice is acceptable to the king.” Alternate translation: “if it seems good to you, O king”
5:17	hlsk		rc://*/ta/man/translate/figs-123person	הֵ֧ן עַל־מַלְכָּ֣⁠א טָ֗ב	1	Tattenai and his associates address the king in third person as a form of respect. If this is confusing in your language, you can use the second person and indicate respect in another way that is natural in your language. Alternate translation: “if it seems good to you, O king”
5:17	abm5		rc://*/ta/man/translate/figs-activepassive	יִ֠תְבַּקַּר	1	If it would be helpful in your language, you could say this with an active form, and you could say who would do the action. Alternate translation: “have your officials search”
5:17	gidq		rc://*/ta/man/translate/figs-metaphor	בְּ⁠בֵ֨ית גִּנְזַיָּ֜⁠א דִּי־מַלְכָּ֣⁠א	1	As [6:1](../06/01.md) explains more specifically, this was the house of the books that told where the treasures had been deposited. That is, it is the building where valuable documents such as royal chronicles were stored and kept safe. It is called a house metaphorically as if these documents lived there. Alternate translation: “in the building where the royal archives are kept”
5:17	vii9		rc://*/ta/man/translate/figs-activepassive	הֵ֣ן אִיתַ֗י דִּֽי־מִן־כּ֤וֹרֶשׁ מַלְכָּ⁠א֙ שִׂ֣ים טְעֵ֔ם לְ⁠מִבְנֵ֛א בֵּית־אֱלָהָ֥⁠א דֵ֖ךְ בִּ⁠ירוּשְׁלֶ֑ם	1	If it would be helpful 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”
5:17	fzez		rc://*/ta/man/translate/figs-123person	וּ⁠רְע֥וּת מַלְכָּ֛⁠א עַל־דְּנָ֖ה יִשְׁלַ֥ח עֲלֶֽי⁠נָא	1	Tattenai and his associates continue to address the king in third person as a form of respect. If this is confusing in your language, you can use the second person and indicate respect in another way that is natural in your language. Alternate translation: “Please tell us, O king, what you would like us to do about this”
5:17	ieh1		rc://*/ta/man/translate/figs-quotemarks	וּ⁠רְע֥וּת מַלְכָּ֛⁠א עַל־דְּנָ֖ה יִשְׁלַ֥ח עֲלֶֽי⁠נָא	1	Here the book ends its quotation of the letter that Tattenai and his associates sent to King Darius. If you decided in [5:7](../05/07.md) to mark their words as a quotation, you should indicate that by ending the quotation here with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation.
6:intro	y5d8				0	# Ezra 6 General Notes\n\n## Structure and Formatting\n\nThe completion of the story of the building of the temple and re-establishment of the temple worship occurs in this chapter. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n## Religious and Cultural Concepts in This Chapter\n\n### Temple taxes\n\nThe king said that the Jews were right and ordered money from his taxes to be used to help them with their sacrifices.\n\n## Translation Issues in This Chapter\n\n### Darius\n\nIn this chapter, Darius is called the king of Assyria. In reality, besides ruling over the former Assyrian Empire, Darius was also king of Persia. Persia had conquered Babylon, which had previously conquered Assyria. This made the king of Persia to be the king of Assyria as well. It was unusual to refer to Darius as the king or ruler of Assyria. Ezra may have referred to him in this way to contrast Darius’ actions with those of the former rulers of Assyria, who had treated the Jews very cruelly. Those earlier Assyrian rulers were the ones who had conquered the northern tribes of Israel and deported them to other lands. It was for this reason that the northern tribes lost their identity and were no longer a distinct people group.
6:1	cmmn		rc://*/ta/man/translate/grammar-connect-logic-result	בֵּ⁠אדַ֛יִן	1	Here, **Then** indicates that the sentence it introduces explains the results of what the previous sentences described. Alternate translation: “As a result”
6:1	spf8		rc://*/ta/man/translate/figs-explicit	דָּרְיָ֥וֶשׁ מַלְכָּ֖⁠א שָׂ֣ם טְעֵ֑ם וּ⁠בַקַּ֣רוּ	1	The implication is that King Darius ordered his officials to search in the royal archives to investigate the claims that the Jewish elders had made in response to the questions that Tattenai and his associates asked them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “King Darius commanded his officials to investigate whether King Cyrus had issued a decree to rebuild the temple in Jerusalem by searching”
6:1	pb3s		rc://*/ta/man/translate/translate-names	דָּרְיָ֥וֶשׁ	1	**Darius** is the name of a man. See how you translated it in [4:5](../04/05.md).
6:1	dze3		rc://*/ta/man/translate/figs-metaphor	בְּ⁠בֵ֣ית סִפְרַיָּ֗⁠א דִּ֧י גִנְזַיָּ֛⁠א מְהַחֲתִ֥ין	1	This means the building or buildings where valuable documents such as royal chronicles were stored and kept safe. This is called a house as if those documents lived there. Alternate translation: “in the places where the kings stored their chronicles and other valuable items”
6:1	ekf1		rc://*/ta/man/translate/figs-activepassive	בְּ⁠בֵ֣ית סִפְרַיָּ֗⁠א דִּ֧י גִנְזַיָּ֛⁠א מְהַחֲתִ֥ין	1	If it would be helpful 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”
6:1	p41w		rc://*/ta/man/translate/figs-idiom	תַּמָּ֖ה בְּ⁠בָבֶֽל	1	This cannot mean that the search was limited to the archives in the city of Babylon or even to the region of Babylon that had become a province in the Persian Empire because a scroll describing the decree of Cyrus was finally found in the neighboring province of Media. Rather, **Babylon** must be a general description for the whole area that was the center of power for the Babylonian and Persian empires. Alternate translation: “there in Babylonia”
6:2	vcxt		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠הִשְׁתְּכַ֣ח & מְגִלָּ֣ה חֲדָ֑ה	1	Here, **And** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result they found one scroll”
6:2	i390		rc://*/ta/man/translate/figs-explicit	וְ⁠הִשְׁתְּכַ֣ח & מְגִלָּ֣ה חֲדָ֑ה	1	It is implied that the officials searched before they found the scroll. If it would be helpful in your language, you could say that explicitly. Alternate translation: “After searching in the archives, they found one scroll”
6:2	gfa8		rc://*/ta/man/translate/figs-activepassive	וְ⁠הִשְׁתְּכַ֣ח & מְגִלָּ֣ה חֲדָ֑ה	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “As a result, the officials found one scroll”
6:2	f8w5		rc://*/ta/man/translate/translate-names	בְּ⁠אַחְמְתָ֗א & דִּ֛י בְּ⁠מָדַ֥י מְדִינְתָּ֖⁠ה	1	**Ecbatana** is the name of a city, and **Media** is the name of the province in which it was located.
6:2	lrvg		rc://*/ta/man/translate/figs-activepassive	וְ⁠כֵן־כְּתִ֥יב בְּ⁠גַוַּ֖⁠הּ דִּכְרוֹנָֽ⁠ה	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “and the writing in the scroll said this” or “and the message in the scroll was”
6:3	i2dk		rc://*/ta/man/translate/figs-quotemarks	בִּ⁠שְׁנַ֨ת חֲדָ֜ה לְ⁠כ֣וֹרֶשׁ מַלְכָּ֗⁠א	1	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.
6:3	ev3b		rc://*/ta/man/translate/translate-ordinal	בִּ⁠שְׁנַ֨ת חֲדָ֜ה לְ⁠כ֣וֹרֶשׁ מַלְכָּ֗⁠א	1	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”
6:3	lyht		rc://*/ta/man/translate/translate-names	לְ⁠כ֣וֹרֶשׁ	1	**Cyrus** is the name of a man. See how you translated it in [1:1](../01/01.md).
6:3	gi3x		rc://*/ta/man/translate/figs-quotemarks	בַּיְתָ֣⁠א יִתְבְּנֵ֔א	1	Starting here, and through [6:5](../06/05.md), 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.
6:3	uzdu		rc://*/ta/man/translate/figs-parallelism	בַּיְתָ֣⁠א יִתְבְּנֵ֔א & וְ⁠אֻשּׁ֖וֹ⁠הִי מְסֽוֹבְלִ֑ין	1	The words **built** and **raised** mean similar things. They are a poetic parallel, as in Isaiah 58:12, “Your ancient ruins will be built; you will raise up the foundations of many generations.” Cyrus says basically the same thing twice for emphasis and clarity. If it would be helpful 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”
6:3	wuej		rc://*/ta/man/translate/figs-activepassive	בַּיְתָ֣⁠א יִתְבְּנֵ֔א & וְ⁠אֻשּׁ֖וֹ⁠הִי מְסֽוֹבְלִ֑ין	1	If it would be helpful 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”
6:3	x11q		rc://*/ta/man/translate/figs-metaphor	בַּיְתָ֣⁠א	1	Alternate translation: “the temple”
6:3	ts4a		rc://*/ta/man/translate/translate-bdistance	רוּמֵ⁠הּ֙ אַמִּ֣ין שִׁתִּ֔ין פְּתָיֵ֖⁠הּ אַמִּ֥ין שִׁתִּֽין	1	If it would be helpful in your language, you could convert these measures into modern units. Alternate translation: “The temple is to be 90 feet high and 90 feet wide”
6:4	q3hv		rc://*/ta/man/translate/figs-explicit	נִדְבָּכִ֞ין דִּי־אֶ֤בֶן גְּלָל֙ תְּלָתָ֔א וְ⁠נִדְבָּ֖ךְ דִּי־אָ֣ע חֲדַ֑ת	1	It is no longer clear exactly what these building instructions mean. They could mean that the walls of the temple should be three layers of stone thick, with a facing of wood on the inside. They could also mean that the walls should be built with one layer of wood on top of every three layers of stone, or that the temple was to have four stories, the lower three of stone and the top one of wood. Whatever the specifics, the implication is that the temple is to be rebuilt in the same way that Solomon originally built it, since 1 Kings 6:36 says that he built its inner court, at least, “with three courses of hewn stone, and a course of cedar beams.” If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and it is to be built of wood and stone just like the original one”
6:4	tny3		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב	1	Here, **house** is a metaphor for property, meaning everything that a person keeps in his house, and by extension, everything that he owns. So **house** in this context represents the wealth and income of the king. Alternate translation: “I will pay the expenses from the royal revenue”
6:4	yh2n		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב	1	If it would be helpful 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”
6:4	wjxj		rc://*/ta/man/translate/figs-123person	וְ⁠נִ֨פְקְתָ֔⁠א מִן־בֵּ֥ית מַלְכָּ֖⁠א תִּתְיְהִֽב	1	Cyrus speaks of himself here in the third person. If this is not clear in your language, you can use the first person. Alternate translation: “I will pay the expenses from the royal revenue”
6:5	ujut			מָאנֵ֣י בֵית־אֱלָהָ⁠א֮ דִּ֣י דַהֲבָ֣⁠ה וְ⁠כַסְפָּ⁠א֒ דִּ֣י נְבֽוּכַדְנֶצַּ֗ר הַנְפֵּ֛ק מִן־הֵיכְלָ֥⁠א דִי־בִ⁠ירוּשְׁלֶ֖ם וְ⁠הֵיבֵ֣ל לְ⁠בָבֶ֑ל יַהֲתִיב֗וּן	1	See how you translated the very similar sentence in [5:14](../05/14.md). If it would be helpful in your language, you could put the verb first in this sentence. Alternate translation: “I hereby return to the Jews the gold and silver objects which Nebuchadnezzar took out of the temple in Jerusalem and brought to Babylon”
6:5	vlhj		rc://*/ta/man/translate/figs-activepassive	מָאנֵ֣י & יַהֲתִיב֗וּן	1	If it would be helpful in your language, you could say this with an active form, as an imperative. Alternate translation: “return to the Jews the objects of”
6:5	bwim		rc://*/ta/man/translate/translate-unknown	מָאנֵ֣י בֵית־אֱלָהָ⁠א֮ דִּ֣י דַהֲבָ֣⁠ה וְ⁠כַסְפָּ⁠א֒	1	**Vessels** specifically means the bowls, basins, and other objects listed in [1:9–10](../01/09.md). These were used during worship in the temple. Alternate translation: “the gold and silver objects that were used in worship in the temple”
6:5	wl8e		rc://*/ta/man/translate/figs-parallelism	וִ֠⁠יהָךְ לְ⁠הֵיכְלָ֤⁠א דִי־בִ⁠ירֽוּשְׁלֶם֙ לְ⁠אַתְרֵ֔⁠הּ וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א	1	These two phrases mean similar things. Cyrus is saying basically the same thing twice to emphasize how important it is for his officials to carry out this command. If it is confusing for your readers to repeat both phrases, you can combine them and show the emphasis in a different way. Alternate translation: “Make sure that you put these objects back in the temple, right where they belong in the house of God in Jerusalem”
6:5	dwxb		rc://*/ta/man/translate/figs-123person	וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א	1	It may be that the sudden change to second person singular **you** here is because the document is quoting Cyrus's words, which may have been spoken to Sheshbazzar (See [5:14](../05/14.md)). If this is confusing in your language, you can use the third person. Alternate translation: “So these things must be returned to the house of God”
6:5	vo0d		rc://*/ta/man/translate/figs-quotemarks	וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א	1	Here the scroll ends its quotation from the decree of Cyrus. If you decided in the middle of [6:3](../06/03.md) 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.
6:5	xrzz		rc://*/ta/man/translate/figs-quotemarks	וְ⁠תַחֵ֖ת בְּ⁠בֵ֥ית אֱלָהָֽ⁠א	1	Here, the text also ends its quotation from the scroll. If you decided at the start of [6:3](../06/03.md) 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.
6:6	f9x5		rc://*/ta/man/translate/figs-ellipsis	כְּעַ֡ן תַּ֠תְּנַי	1	Here the book leaves out some of the material that a story would ordinarily need in order to be complete. Rather than repeating the same information from the scroll, but now as a letter to the officials, it jumps right from its quotation from the scroll that was discovered at Ecbatana and into the letter that King Darius wrote to Tattenai and his associates in response to what the scroll said. You could say this explicitly if it would be helpful to your readers. Alternate translation: “When King Darius learned from the scroll that Cyrus had ordered the temple to be rebuilt, he sent Tattenai and his associates a letter in answer to their inquiry. He told them what he had learned from the scroll and then warned them, ‘Now Tattenai’”
6:6	ks97		rc://*/ta/man/translate/figs-quotemarks	כְּעַ֡ן	1	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.
6:6	wtim		rc://*/ta/man/translate/grammar-connect-words-phrases	כְּעַ֡ן	1	As in [4:13](../04/13.md), [4:14](../04/14.md), and [4:21](../04/21.md), **now** introduces an important point within a letter. (It is similar to the expression “and now” in [4:10](../04/10.md), [4:11](../04/11.md), [4:17](../04/17.md), and [5:17](../05/17.md).) If your language has a comparable expression that it uses for this same purpose, you can use that in your translation.
6:6	qpqv		rc://*/ta/man/translate/figs-123person	תַּ֠תְּנַי פַּחַ֨ת עֲבַֽר־נַהֲרָ֜⁠ה שְׁתַ֤ר בּוֹזְנַי֙ וּ⁠כְנָוָ֣תְ⁠ה֔וֹן אֲפַרְסְכָיֵ֔⁠א דִּ֖י בַּ⁠עֲבַ֣ר נַהֲרָ֑⁠ה רַחִיקִ֥ין הֲו֖וֹ מִן־תַּמָּֽה	1	Since Darius addresses these men directly at the end of the sentence, instead of **their companions**, in the third person, we would expect him to say “your companions,” in the second person. So it seems that the book is compressing the letter as it quotes it. Based on the other letters that the book quotes in [4:11–16](../04/11.md), [4:17–22](../04/17.md), and [5:7–17](../05/07.md), 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 helpful 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”
6:6	xd9g		rc://*/ta/man/translate/translate-names	תַּ֠תְּנַי & שְׁתַ֤ר בּוֹזְנַי֙	1	These are the names of two men. See how you translated them in [5:3](../05/03.md).
6:6	xk9x			וּ⁠כְנָוָ֣תְ⁠ה֔וֹן	1	Alternate translation: “and their associates” or “and your associates”
6:6	akg1		rc://*/ta/man/translate/figs-metaphor	רַחִיקִ֥ין הֲו֖וֹ מִן־תַּמָּֽה	1	King Darius uses a spatial metaphor to indicate 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](../04/05.md) describes). Alternate translation: “do not interfere with what is happening in Jerusalem”
6:7	k1ks		rc://*/ta/man/translate/figs-parallelism	שְׁבֻ֕קוּ לַ⁠עֲבִידַ֖ת בֵּית־אֱלָהָ֣⁠א דֵ֑ךְ	1	This sentence means basically the same thing as the last sentence in [6:6](../06/06.md). Darius says essentially the same thing twice for emphasis. If that would be confusing for your readers, you could combine the two sentences and express the emphasis in a different way. Alternate translation for both sentences: “do not interfere with the rebuilding of the temple in Jerusalem in any way” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase is more specific. It says precisely what Darius wants these Samaritan officials to leave alone. Alternate translation: “Do not interfere with what is happening in Jerusalem. Do not disturb the work on the temple there!”
6:7	xw40			בֵּית־אֱלָהָ֥⁠א דֵ֖ךְ יִבְנ֥וֹן עַל־אַתְרֵֽ⁠הּ	1	As in [5:15](../05/15.md), this expression means “Let … rebuild the temple on its original site.” You could say that as an alternate translation.
6:8	ci97		rc://*/ta/man/translate/figs-activepassive	וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ לְ⁠מָ֣א דִֽי־תַֽעַבְד֗וּן עִם־שָׂבֵ֤י יְהוּדָיֵ⁠א֙ אִלֵּ֔ךְ לְ⁠מִבְנֵ֖א בֵּית־אֱלָהָ֣⁠א דֵ֑ךְ	1	If it would be helpful 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”
6:8	njb9		rc://*/ta/man/translate/figs-activepassive	וּ⁠מִ⁠נִּכְסֵ֣י מַלְכָּ֗⁠א דִּ֚י מִדַּת֙ עֲבַ֣ר נַהֲרָ֔⁠ה אָסְפַּ֗רְנָא נִפְקְתָ֛⁠א תֶּהֱוֵ֧א מִֽתְיַהֲבָ֛א לְ⁠גֻבְרַיָּ֥⁠א אִלֵּ֖ךְ	1	If it would be helpful 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”
6:8	te7b		rc://*/ta/man/translate/figs-123person	וּ⁠מִ⁠נִּכְסֵ֣י מַלְכָּ֗⁠א	1	Darius speaks of himself here in the third person. If that is confusing in your language, you can use the first person. Alternate translation: “And from my royal revenue”
6:8	xfsc		rc://*/ta/man/translate/figs-litotes	דִּי־לָ֥א לְ⁠בַטָּלָֽא	1	Here, **it** means the work of rebuilding the temple. Darius is using a figure of speech that expresses a strong positive meaning by using a negative word, **not**, together with a word, **stop**, that is the opposite of the intended meaning. If it would be helpful in your language, you could say this plainly. Alternate translation: “in order to make sure that the rebuilding is completed successfully”
6:8	yolo			דִּי־לָ֥א לְ⁠בַטָּלָֽא	1	However, since the book uses the term **stop** when describing the opposition to the temple rebuilding in [4:21](../04/21.md), [4:23](../04/23.md), [4:24](../04/24.md), and [5:5](../05/05.md), you could also choose to use that term to show the connection. Alternate translation: “because I do not want anything to stop the Jews from rebuilding that temple”
6:9	ouqv		rc://*/ta/man/translate/figs-activepassive	וּ⁠מָ֣ה חַשְׁחָ֡ן וּ⁠בְנֵ֣י תוֹרִ֣ין וְ⁠דִכְרִ֣ין וְ⁠אִמְּרִ֣ין ׀ לַ⁠עֲלָוָ֣ן ׀ לֶ⁠אֱלָ֪הּ שְׁמַיָּ֟⁠א חִנְטִ֞ין מְלַ֣ח ׀ חֲמַ֣ר וּ⁠מְשַׁ֗ח כְּ⁠מֵאמַ֨ר כָּהֲנַיָּ֤⁠א דִי־בִ⁠ירֽוּשְׁלֶם֙ לֶהֱוֵ֨א מִתְיְהֵ֥ב לְ⁠הֹ֛ם י֥וֹם ׀ בְּ⁠י֖וֹם דִּי־לָ֥א שָׁלֽוּ	1	This sentence, like the one in [5:14](../05/14.md), 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 helpful in your language, you could break it up into four sentences, three in this verse and the last one in verse [10](../06/10.md). You could also use active forms instead of the two passive forms and say who would do the action in each case. Alternate translation: “The priests who are in Jerusalem will tell you what they need. This may include young bulls, rams, and lambs for burnt offerings to the God of heaven, and wheat, salt, wine, and oil. I want you to give them everything that they need every single day”
6:9	kf3e		rc://*/ta/man/translate/figs-idiom	וּ⁠בְנֵ֣י תוֹרִ֣ין	1	This expression refers to young bulls.
6:9	fn3z			לַ⁠עֲלָוָ֣ן	1	See how you translated this in [3:2](../03/02.md). Review the note there if that would be helpful. Alternate translation: “whole burnt offerings”
6:9	zxb9			לֶ⁠אֱלָ֪הּ שְׁמַיָּ֟⁠א	1	See how you translated this expression in [5:11](../05/11.md). Alternate translation: “the God who rules in heaven”
6:9	n37a		rc://*/ta/man/translate/figs-idiom	י֥וֹם ׀ בְּ⁠י֖וֹם	1	**Day by day** is an idiom that means every day or every single day. Alternate translation: “every single day”
6:9	wlto		rc://*/ta/man/translate/figs-litotes	דִּי־לָ֥א שָׁלֽוּ	1	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”
6:10	it87		rc://*/ta/man/translate/grammar-connect-logic-goal	דִּֽי־לֶהֱוֺ֧ן מְהַקְרְבִ֛ין נִיחוֹחִ֖ין לֶ⁠אֱלָ֣הּ שְׁמַיָּ֑⁠א וּ⁠מְצַלַּ֕יִן לְ⁠חַיֵּ֥י מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	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](../06/09.md). If you decided to break that verse into three sentences, you can make this verse a fourth sentence of its own. If it would be natural in your language, introduce this sentence with a term to indicate that Darius is explaining his purpose here. Alternate translation: “that way, the priests can continually offer sweet-smelling sacrifices to the God who rules in heaven and pray that God will preserve my life and the life of my sons.”
6:10	b2zw		rc://*/ta/man/translate/figs-metaphor	נִיחוֹחִ֖ין	1	The primary idea is that these sacrifices will be pleasing to God, regardless of how they actually smell. Alternate translation: “pleasing sacrifices”
6:10	mchh			לֶ⁠אֱלָ֣הּ שְׁמַיָּ֑⁠א	1	See how you translated this expression in [5:11](../05/11.md). Alternate translation: “the God who rules in heaven”
6:10	xq28		rc://*/ta/man/translate/figs-123person	לְ⁠חַיֵּ֥י מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	Darius speaks of himself here in the third person. If that would be confusing in your language, you could use the first person. Alternate translation: “that God will preserve my life and the life of my sons”
6:10	ej11		rc://*/ta/man/translate/figs-synecdoche	לְ⁠חַיֵּ֥י מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	The king is speaking of the quality of his life and that of his sons, not just that they will live. Alternate translation: “that all will be well for me and my sons”
6:10	a820		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְנֽוֹ⁠הִי	1	Here, **sons** could mean one of two things. (1) It could be literal and mean the biological sons of King Darius. (2) It could be figurative and mean descendants, specifically those whom Darius hoped would succeed him on the throne. As the note to [4:15](../04/15.md) 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”
6:11	em18		rc://*/ta/man/translate/figs-activepassive	וּ⁠מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ דִּ֣י	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “and I am commanding that”
6:11	zdzd		rc://*/ta/man/translate/figs-idiom	כָל־אֱנָ֗שׁ דִּ֤י יְהַשְׁנֵא֙ פִּתְגָמָ֣⁠א דְנָ֔ה	1	The phrase **any man who changes this edict** could mean giving different instructions from what the king had commanded, but it could also mean doing something against what his edict commands. [6:12](../06/12.md) suggests that changing the edict means destroying the temple rather than ensuring that it was rebuilt and maintained. Alternate translation: “if anyone disobeys this edict”
6:11	uqt8		rc://*/ta/man/translate/figs-explicit	יִתְנְסַ֥ח אָע֙ מִן־בַּיְתֵ֔⁠הּ וּ⁠זְקִ֖יף יִתְמְחֵ֣א עֲלֹ֑⁠הִי	1	This is an implicit reference to one form of capital punishment that the Persians used. Darius assumes that the officials know what he means. Anyone who violates his order is to be lifted up and impaled on a beam of wood from his own house. That is, one end of the beam is to be sharpened so that it will pass through the body of the offender, the other end is to be planted in the ground, and he is to be impaled on the beam. Alternate translation: “pull a beam out of his house, sharpen one end, and lift him up and impale him on it”
6:11	w334		rc://*/ta/man/translate/figs-metaphor	וּ⁠בַיְתֵ֛⁠הּ נְוָל֥וּ יִתְעֲבֵ֖ד עַל־דְּנָֽה	1	The expression **rubbish heap** means 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”
6:11	i9yf		rc://*/ta/man/translate/figs-activepassive	יִתְנְסַ֥ח אָע֙ מִן־בַּיְתֵ֔⁠הּ	1	If it would be helpful in your language, you could say this with an active form, and you could say who would do the action. Alternate translation: “you must pull a beam out of his house”
6:11	ivvc		rc://*/ta/man/translate/figs-activepassive	וּ⁠זְקִ֖יף יִתְמְחֵ֣א	1	If it would be helpful in your language, you could say this with an active form, and you could say who would do the action. Alternate translation: “then you must set the beam upright and impale him”
6:11	a7ih		rc://*/ta/man/translate/figs-activepassive	וּ⁠בַיְתֵ֛⁠הּ נְוָל֥וּ יִתְעֲבֵ֖ד	1	If it would be helpful in your language, you could say this with an active form, and you could say who would do the action. Alternate translation: “And you must turn his house into a rubbish heap”
6:12	f8u8			וֵֽ⁠אלָהָ֞⁠א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣⁠הּ תַּמָּ֗ה יְמַגַּ֞ר	1	This is a curse formula. In addition to the threat of severe punishment in the previous verse, here Darius adds a curse from God to anyone who would disobey his order. Use a curse formula that is natural in your language.
6:12	eirc		rc://*/ta/man/translate/figs-personification	וֵֽ⁠אלָהָ֞⁠א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣⁠הּ תַּמָּ֗ה יְמַגַּ֞ר	1	Darius speaks of God’s **name** here as if it were capable of living in a place. The phrase echoes Jewish usage, which Darius may be following deliberately to show his respect for the God whose temple he wants to be rebuilt. The phrase indicates that Jerusalem is the place from which God chose to start making himself known throughout the world. Alternate translation: “And may the God who began to make himself known from Jerusalem destroy”
6:12	bajr		rc://*/ta/man/translate/figs-metonymy	וֵֽ⁠אלָהָ֞⁠א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣⁠הּ תַּמָּ֗ה יְמַגַּ֞ר	1	Here, **name** is a figurative way of referring to the fame or reputation of a person. In this figure, a person's fame is described by something associated with it, which is how well known their name is and how people react to hearing it. Alternate translation: “And may the God who began to make himself known from Jerusalem destroy”
6:12	jqt7		rc://*/ta/man/translate/figs-idiom	יְמַגַּ֞ר	1	This is an idiom that means “destroy.” Alternate translation: “may … destroy”
6:12	e5ta		rc://*/ta/man/translate/figs-idiom	כָּל־מֶ֤לֶךְ וְ⁠עַם֙ דִּ֣י ׀ יִשְׁלַ֣ח יְדֵ֗⁠הּ	1	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”
6:12	mn8y		rc://*/ta/man/translate/figs-ellipsis	לְ⁠הַשְׁנָיָ֛ה לְ⁠חַבָּלָ֛ה בֵּית־אֱלָהָ֥⁠א דֵ֖ךְ	1	This could mean one of two things. (1) It could mean that no one is to try to **change** the decree of Darius, in the sense of disobeying or defying, as in the previous verse, so that they can **destroy** the temple rather than ensure that it is rebuilt. In that case, this letter would be leaving out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “to disobey my decree and destroy that temple” or (2) It could mean that no one is to alter or destroy the temple. Alternate translation: “to alter the design of that temple or destroy it”
6:12	y3sn		rc://*/ta/man/translate/figs-distinguish	דִּ֣י בִ⁠ירוּשְׁלֶ֑ם	1	Here Darius repeats some background information in order to be very explicit about what temple this decree applies to. Alternate translation: “in Jerusalem”
6:12	hjya		rc://*/ta/man/translate/figs-activepassive	אֲנָ֤ה דָרְיָ֨וֶשׁ֙ שָׂ֣מֶת טְעֵ֔ם אָסְפַּ֖רְנָא יִתְעֲבִֽד	1	If it would be helpful 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”
6:12	yf8s		rc://*/ta/man/translate/translate-names	דָרְיָ֨וֶשׁ֙	1	**Darius** is the name of a man. See how you translated it in [4:5](../04/05.md).
6:12	a8x8		rc://*/ta/man/translate/figs-quotemarks	אָסְפַּ֖רְנָא יִתְעֲבִֽד	1	Here the text ends its quotation from the letter that King Darius sent in reply to Tattenai and his associates. If you decided in [6:6](../06/06.md) 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.
6:13	x0id		rc://*/ta/man/translate/grammar-connect-logic-result	אֱ֠דַיִן	1	Here the word **Then** indicates that the sentence it introduces explains the result of what the previous sentences described. Alternate translation: “In response,”
6:13	alm6		rc://*/ta/man/translate/translate-names	תַּתְּנַ֞י & שְׁתַ֥ר בּוֹזְנַ֖י	1	These are the names of two men. See how you translated them in [5:3](../05/03.md).
6:13	cdp6			וּ⁠כְנָוָתְ⁠ה֑וֹן	1	Alternate translation: “and their colleagues”
6:13	pg74		rc://*/ta/man/translate/figs-explicit	לָ⁠קֳבֵ֗ל דִּֽי־שְׁלַ֞ח דָּרְיָ֧וֶשׁ מַלְכָּ֛⁠א כְּנֵ֖מָא אָסְפַּ֥רְנָא עֲבַֽדוּ	1	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”
6:14	pxrv		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠שָׂבֵ֤י	1	Here the word **And** indicates that the sentence it introduces explains the result of what the previous sentence described. Alternate translation: “As a result … the leaders”
6:14	iu9r		rc://*/ta/man/translate/figs-hendiadys	וְ⁠שָׂבֵ֤י יְהוּדָיֵ⁠א֙ בָּנַ֣יִן וּ⁠מַצְלְחִ֔ין	1	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 helpful in your language, you could express the meaning with a single phrase. Alternate translation: “And the Jewish leaders were rebuilding the temple successfully”
6:14	mibx		rc://*/ta/man/translate/figs-explicit	בִּ⁠נְבוּאַת֙ חַגַּ֣י נביא⁠ה וּ⁠זְכַרְיָ֖ה בַּר־עִדּ֑וֹא	1	As in [5:1](../05/01.md), 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”
6:14	l5ag		rc://*/ta/man/translate/translate-names	חַגַּ֣י	1	**Haggai** is the name of a man. See how you translated it in [5:1](../05/01.md).
6:14	tetn		rc://*/ta/man/translate/translate-names	וּ⁠זְכַרְיָ֖ה בַּר־עִדּ֑וֹא	1	**Zechariah** is the name of a man, and **Iddo** is the name of his father. See how you translated their names in [5:1](../05/01.md).
6:14	s1jd		rc://*/ta/man/translate/figs-hendiadys	וּ⁠בְנ֣וֹ וְ⁠שַׁכְלִ֗לוּ	1	As in [5:11](../05/11.md), 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](../04/12.md) if that would be helpful.) If it would be helpful in your language, you could express the meaning with a single word. Alternate translation: “And they were able to construct the temple”
6:14	d77p		rc://*/ta/man/translate/figs-explicit	וּ⁠בְנ֣וֹ וְ⁠שַׁכְלִ֗לוּ	1	The implication is that what the Jewish leaders **built and completed**, that is, constructed, was the temple. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “And they were able to construct the temple”
6:14	mgzk		rc://*/ta/man/translate/figs-metaphor	מִן־טַ֨עַם֙ אֱלָ֣הּ יִשְׂרָאֵ֔ל	1	Here the book speaks of the messages that God had sent through the prophets Haggai and Zechariah as a **decree** or command that God had issued to the Jewish leaders to rebuild the temple, much like the decrees that the Persian kings had issued. If it would be helpful in your language, you could describe these messages plainly. Alternate translation: “just as the God of Israel had commanded them to do through the prophets”
6:14	j4jr		rc://*/ta/man/translate/figs-explicit	וּ⁠מִ⁠טְּעֵם֙ כּ֣וֹרֶשׁ וְ⁠דָרְיָ֔וֶשׁ וְ⁠אַרְתַּחְשַׁ֖שְׂתְּא מֶ֥לֶךְ פָּרָֽס	1	Here, the book assumes some knowledge on the part of readers, because by this point in time, only King Cyrus ([1:2–4](../01/02.md)) and King Darius ([6:6–12](../06/06.md)) 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](../04/07.md), 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](../07/12.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and just as King Cyrus and King Darius of Persia had decreed they should do. King Artaxerxes of Persia also later decreed that they should finish the temple”
6:14	e83b		rc://*/ta/man/translate/figs-distinguish	כּ֣וֹרֶשׁ וְ⁠דָרְיָ֔וֶשׁ וְ⁠אַרְתַּחְשַׁ֖שְׂתְּא מֶ֥לֶךְ פָּרָֽס	1	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”
6:14	fwlf		rc://*/ta/man/translate/translate-names	כּ֣וֹרֶשׁ וְ⁠דָרְיָ֔וֶשׁ וְ⁠אַרְתַּחְשַׁ֖שְׂתְּא	1	These are the names of men. See how you translated them in [1:1](../01/01.md), [4:5](../04/05.md), and [4:7](../04/07.md).
6:15	zqs3		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠שֵׁיצִיא֙	1	Here the word **And** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result … they finished building”
6:15	q4v5		rc://*/ta/man/translate/figs-activepassive	וְ⁠שֵׁיצִיא֙ בַּיְתָ֣⁠ה דְנָ֔ה	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “The Jewish leaders finished rebuilding the temple”
6:15	mz6f		rc://*/ta/man/translate/figs-metaphor	בַּיְתָ֣⁠ה דְנָ֔ה	1	As in [5:3](../05/03.md), **house** here is a figurative way of saying temple. Alternate translation: “this temple”
6:15	c1qx		rc://*/ta/man/translate/translate-ordinal	עַ֛ד י֥וֹם תְּלָתָ֖ה לִ⁠ירַ֣ח אֲדָ֑ר	1	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”
6:15	i2k0		rc://*/ta/man/translate/translate-hebrewmonths	עַ֛ד י֥וֹם תְּלָתָ֖ה לִ⁠ירַ֣ח אֲדָ֑ר	1	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”
6:15	bhp9		rc://*/ta/man/translate/translate-ordinal	שְׁנַת־שֵׁ֔ת לְ⁠מַלְכ֖וּת דָּרְיָ֥וֶשׁ מַלְכָּֽ⁠א	1	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”
6:15	n23x		rc://*/ta/man/translate/figs-explicit	שְׁנַת־שֵׁ֔ת לְ⁠מַלְכ֖וּת דָּרְיָ֥וֶשׁ מַלְכָּֽ⁠א	1	If it would be helpful in your language, you could include the name of Darius's kingdom. Alternate translation: “in the sixth year of the reign of Darius as king of Persia”
6:16	xnpw		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠עֲבַ֣דוּ	1	Here, the word **And** indicates that the event the story will now relate came after the events it has just described. If it would be helpful in your language, you could show this relationship by using a word such as “Then.”
6:16	ajjz		rc://*/ta/man/translate/figs-metaphor	בְנֵֽי־יִ֠שְׂרָאֵל	1	Here, **sons** 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”
6:16	cq1q		rc://*/ta/man/translate/figs-idiom	וּ⁠שְׁאָ֣ר בְּנֵי־גָלוּתָ֗⁠א	1	As indicated in [2:1](../02/01.md) and [8:35](../08/35.md), the phrase **the sons of the exile** refers specifically to the group of Jewish people who returned to the land of Judah from Babylon after King Nebuchadnezzar had conquered Jerusalem and had taken many Jews as captives to Babylon. Alternate translation: “and the Jews who had returned from exile” or “and the Jews who had returned to their homeland”
6:16	z1u1		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠עֲבַ֣דוּ & חֲנֻכַּ֛ת בֵּית־אֱלָהָ֥⁠א דְנָ֖ה בְּ⁠חֶדְוָֽה	1	The abstract noun **dedication** refers to a special ceremony the Israelites conducted to set the temple apart as a place for the worship of Yahweh. If it would be helpful in your language, you could translate the idea behind this word with a verb such as “consecrate.” Alternate translation: “joyfully consecrated this temple for the worship of Yahweh”
6:16	i1qx		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠עֲבַ֣דוּ & חֲנֻכַּ֛ת בֵּית־אֱלָהָ֥⁠א דְנָ֖ה בְּ⁠חֶדְוָֽה	1	If your language does not use abstract nouns such as **joy**, you can translate the idea behind it with an adverb such as “joyfully.” Alternate translation: “joyfully dedicated this temple to God”
6:17	iel9		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠הַקְרִ֗בוּ לַ⁠חֲנֻכַּת֮ בֵּית־אֱלָהָ֣⁠א דְנָה֒	1	As in the previous sentence, the abstract noun **dedication** refers to a special ceremony that the Israelites conducted. Once again you could translate the idea behind this word with a verb such as “dedicate” or “consecrate” Alternate translation: “As they dedicated this temple, they offered”
6:17	r49v		rc://*/ta/man/translate/figs-explicit	וְ⁠הַקְרִ֗בוּ & תּוֹרִ֣ין מְאָ֔ה דִּכְרִ֣ין מָאתַ֔יִן אִמְּרִ֖ין אַרְבַּ֣ע מְאָ֑ה וּ⁠צְפִירֵ֨י עִזִּ֜ין ל⁠חטיא & תְּרֵֽי־עֲשַׂ֔ר	1	The implication, as [6:9](../06/09.md) 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](../03/02.md) 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”
6:17	j5b6		rc://*/ta/man/translate/figs-idiom	וּ⁠צְפִירֵ֨י עִזִּ֜ין	1	A male goat is called a buck. So this expression, **bucks of goats**, means the same thing as male goats in [8:35](../08/35.md)
6:17	quwd		rc://*/ta/man/translate/figs-explicit	וּ⁠צְפִירֵ֨י עִזִּ֜ין & תְּרֵֽי־עֲשַׂ֔ר לְ⁠מִנְיָ֖ן שִׁבְטֵ֥י יִשְׂרָאֵֽל	1	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”
6:18	r0gx		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠הֲקִ֨ימוּ	1	Here the word **And** indicates that the event the story will now relate came after the event it has just described. If it would be helpful in your language, you could show this relationship by using a word such as “Then.”
6:18	zkjf		rc://*/ta/man/translate/figs-metaphor	וַ⁠הֲקִ֨ימוּ כָהֲנַיָּ֜⁠א & וְ⁠לֵוָיֵ⁠א֙	1	Here, **stand** is a figurative way of saying that a person has assumed the duties of their office. So to cause someone to stand is to appoint them to those duties and install them in that office. Alternate translation: “And they appointed the priests … and the Levites”
6:18	gzxp		rc://*/ta/man/translate/writing-pronouns	וַ⁠הֲקִ֨ימוּ כָהֲנַיָּ֜⁠א	1	Here, **they** refers to the leaders of the Jews. Alternate translation: “And the leaders of the Jews appointed the priests” or “Then the Jewish elders established the priests”
6:18	iix1		rc://*/ta/man/translate/figs-explicit	כָהֲנַיָּ֜⁠א בִּ⁠פְלֻגָּתְ⁠ה֗וֹן וְ⁠לֵוָיֵ⁠א֙ בְּ⁠מַחְלְקָ֣תְ⁠ה֔וֹן	1	The book assumes that readers will know that these **divisions** and **sections** were groups of priests and Levites, respectively, that served in the temple for a week at a time. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “They appointed the priests and the Levites to groups that would serve in the temple for a week at a time”
6:18	ba06		rc://*/ta/man/translate/figs-metaphor	עַל־עֲבִידַ֥ת אֱלָהָ֖⁠א דִּ֣י בִ⁠ירוּשְׁלֶ֑ם	1	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”
6:18	vt19			כִּ⁠כְתָ֖ב סְפַ֥ר מֹשֶֽׁה	1	Alternate translation: “as it is written in the book of Moses” or “as God commanded in the law of Moses”
6:19	g898		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּעֲשׂ֥וּ בְנֵי־הַ⁠גּוֹלָ֖ה אֶת־הַ⁠פָּ֑סַח	1	The phrase at the beginning of this sentence indicates that it explains the results of what the previous sentence described. (As [6:20](../06/20.md) 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”
6:19	gdi0		rc://*/ta/man/translate/writing-newevent	וַ⁠יַּעֲשׂ֥וּ	1	The word **and** introduces a new event in the story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses.
6:19	iy2d		rc://*/ta/man/translate/figs-idiom	בְנֵי־הַ⁠גּוֹלָ֖ה	1	See how you translated this expression in [6:16](../06/16.md). Alternate translation: “the Jews who had returned to their homeland”
6:19	hfmy		rc://*/ta/man/translate/translate-unknown	אֶת־הַ⁠פָּ֑סַח	1	**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.
6:19	jw76		rc://*/ta/man/translate/translate-ordinal	בְּ⁠אַרְבָּעָ֥ה עָשָׂ֖ר לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן	1	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”
6:19	j6lm		rc://*/ta/man/translate/translate-hebrewmonths	בְּ⁠אַרְבָּעָ֥ה עָשָׂ֖ר לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן	1	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”
6:19	k52r		rc://*/ta/man/translate/figs-explicit	בְּ⁠אַרְבָּעָ֥ה עָשָׂ֖ר לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן	1	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”
6:20	ibwf		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י	1	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”
6:20	ahmg		rc://*/ta/man/translate/figs-idiom	הִֽטַּהֲר֞וּ הַ⁠כֹּהֲנִ֧ים וְ⁠הַ⁠לְוִיִּ֛ם כְּ⁠אֶחָ֖ד כֻּלָּ֣⁠ם טְהוֹרִ֑ים	1	As in [3:9](../03/09.md), **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”
6:20	rjm2		rc://*/ta/man/translate/figs-parallelism	הִֽטַּהֲר֞וּ & כְּ⁠אֶחָ֖ד כֻּלָּ֣⁠ם טְהוֹרִ֑ים	1	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”
6:20	j34t		rc://*/ta/man/translate/figs-metaphor	הִֽטַּהֲר֞וּ	1	Being pure represents being acceptable to God. Alternate translation: “performed a ceremony to show that they wanted to be acceptable to God”
6:20	ryyj		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּשְׁחֲט֤וּ הַ⁠פֶּ֨סַח֙	1	The book assumes that readers will know that the **Passover** celebration included a special meal of lamb. Following God's instructions, the Israelites had slaughtered lambs to eat on the night before they left Egypt, and they had put the blood of the lambs on their doorframes so that God would pass over their houses and everyone inside would be safe. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “And they slaughtered lambs for the special Passover meal”
6:20	cgbl		rc://*/ta/man/translate/translate-names	הַ⁠פֶּ֨סַח֙	1	See how you translated the name of this festival in [6:19](../06/19.md).
6:20	b9et		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י הַ⁠גּוֹלָ֔ה	1	See how you translated this expression in [6:16](../06/16.md). Alternate translation: “the Jews who had returned to their homeland”
6:20	m6ql		rc://*/ta/man/translate/figs-metaphor	וְ⁠לַ⁠אֲחֵי⁠הֶ֥ם הַ⁠כֹּהֲנִ֖ים	1	Here, **brothers** is a figurative way of saying fellow priests, although it is possible that this group included some of the biological brothers of the priests who slaughtered the lambs. Alternate translation: “and for their fellow priests”
6:21	dpio		rc://*/ta/man/translate/figs-metaphor	וַ⁠יֹּאכְל֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל	1	**Sons** here means descendants. The book is envisioning all of the Israelites as descendants of the patriarch Jacob, who was also known as Israel. Alternate translation: “And the Israelites ate”
6:21	zqei		rc://*/ta/man/translate/figs-ellipsis	וַ⁠יֹּאכְל֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “And the Israelites ate the Passover meal”
6:21	n0yo		rc://*/ta/man/translate/figs-explicit	וְ⁠כֹ֗ל הַ⁠נִּבְדָּ֛ל מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ אֲלֵ⁠הֶ֑ם לִ⁠דְרֹ֕שׁ לַֽ⁠יהוָ֖ה	1	This could mean one of two possibilities. (1) It could be referring to people from other nations who had converted and become Jews. Alternate translation: “and anyone from another nation who had abandoned their former practices and become a Jew and would now worship and obey Yahweh” or (2) It could be referring to Israelites who had not been taken into exile but who had adopted the customs and practices of the other people groups that had come to live in the former Jewish homeland. Alternate translation: “as well as Israelites who had not gone into exile, who had adopted foreign practices, but who would now join the returned exiles in worshiping and obeying Yahweh”
6:21	p72z		rc://*/ta/man/translate/figs-metaphor	וְ⁠כֹ֗ל הַ⁠נִּבְדָּ֛ל מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ	1	Being **separated** from uncleanness represents refusing to do things that make people unclean. Alternate translation: “and everyone who refused to do the things that made them unclean that the other people groups living in the land did”
6:21	alu2		rc://*/ta/man/translate/figs-metaphor	מִ⁠טֻּמְאַ֥ת גּוֹיֵֽ־הָ⁠אָ֖רֶץ	1	Here, **uncleanness** represents being unacceptable to God. Alternate translation: “from the things that made the nations around them unacceptable to God”
6:21	slp3		rc://*/ta/man/translate/figs-idiom	גּוֹיֵֽ־הָ⁠אָ֖רֶץ	1	Like **the people of the land** in [4:4](../04/04.md), this expression refers to the non-Israelite people groups who were living in this area. (Review the note at [4:4](../04/04.md) if that would be helpful.) Alternate translation: “the foreign people groups living nearby”
6:21	tyz7		rc://*/ta/man/translate/figs-metaphor	לִ⁠דְרֹ֕שׁ לַֽ⁠יהוָ֖ה	1	To **seek** Yahweh means to choose to know, worship, and obey him. Alternate translation: “to worship and obey Yahweh”
6:21	mamh		rc://*/ta/man/translate/figs-distinguish	אֱלֹהֵ֥י יִשְׂרָאֵֽל	1	As in [4:1](../04/01.md), 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”
6:22	mk5t		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠יַּֽעֲשׂ֧וּ	1	This phrase indicates that the event the story will now relate came after the event it has just described. If it would be helpful in your language, you could show this relationship by using a phrase such as “After that.”
6:22	nq0t		rc://*/ta/man/translate/translate-names	וַ⁠יַּֽעֲשׂ֧וּ חַג־מַצּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים בְּ⁠שִׂמְחָ֑ה	1	**Festival of Unleavened Bread** is the name of another religious festival that the law of Moses commanded the Jews to celebrate every year to remember how God had rescued their ancestors from slavery in Egypt. The term **Unleavened Bread** refers to bread that is made without yeast or other leavening. When God freed the Israelites from slavery in Egypt, he told them to flee quickly without waiting for their bread to rise. Unleavened bread is served in the yearly Passover meal in remembrance of that time. Then for the next week after Passover, the Jews are still not to eat any leavened bread. The beginning and end of that week are marked by special ceremonies. Alternate translation: “For the next seven days, they joyfully celebrated the Festival of Unleavened Bread”
6:22	p2re		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּֽעֲשׂ֧וּ חַג־מַצּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים בְּ⁠שִׂמְחָ֑ה כִּ֣י ׀ שִׂמְּחָ֣⁠ם יְהוָ֗ה וְֽ⁠הֵסֵ֞ב לֵ֤ב מֶֽלֶךְ־אַשּׁוּר֙ עֲלֵי⁠הֶ֔ם לְ⁠חַזֵּ֣ק יְדֵי⁠הֶ֔ם בִּ⁠מְלֶ֥אכֶת בֵּית־הָ⁠אֱלֹהִ֖ים אֱלֹהֵ֥י יִשְׂרָאֵֽל	1	This sentence has three main parts, each one giving the reason for what comes before it. If it would be helpful in your language, you could break the sentence into three sentences, and put the earlier part about the festival at the end. In that way, each sentence gives the result of the sentence before it. Alternate translation: “Yahweh had made the king of Assyria to feel favorable toward the Jews so that he supported the rebuilding of the temple. This had made the people very happy. As a result, they performed the Festival of Unleavened Bread seven days with joy”
6:22	k6q8		rc://*/ta/man/translate/figs-metaphor	וְֽ⁠הֵסֵ֞ב לֵ֤ב מֶֽלֶךְ־אַשּׁוּר֙ עֲלֵי⁠הֶ֔ם	1	Here, **the heart** represents the thoughts and the will. Turning the king’s heart towards the Jews means that Yahweh made him think and feel differently about the Jews. Alternate translation: “and made King Darius of Persia favorable toward the Jews”
6:22	x9ls			מֶֽלֶךְ־אַשּׁוּר֙	1	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](../04/15.md) 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”
6:22	m7l7		rc://*/ta/man/translate/figs-distinguish	אֱלֹהֵ֥י יִשְׂרָאֵֽל	1	As in [4:1](../04/01.md), 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”
7:intro	p3he				0	# Ezra 7 General Notes\n\n## Structure and Formatting\n\n### Possible title: Ezra begins his religious reforms\n\n### Ezra's geneology\n\nEzra’s genealogy in [7:1–5](../07/01.md) traces Ezra back to Aaron in a list of 16 ancestors. As is common in ancient genealogies, this list almost certainly does not include all of the generations between Aaron and Ezra. Aaron ([7:5](../07/05.md)) was the first high priest under the law of Moses and the first to serve in the tabernacle. Azariah ([7:3](../07/03.md)) was the first high priest to serve in the temple that Solomon built, which this book describes in [5:11](../05/11.md). Seraiah was the last high priest to serve in that temple. The Babylonians executed him when they conquered Jerusalem and destroyed the temple. The names in the list are arranged so that there will be seven generations between Aaron and Azariah, and seven generations between Azariah and Ezra, with Seraiah listed as the last generation before Ezra. If you have the freedom to use formatting creatively in your translation, you could make the implicit information about Aaron, Azariah, and Seraiah explicit and format this genealogy in a way that will highlight its purpose and design. Alternate translation and formatting for verse 1 through the first 2 words of verse 6:\n\nEzra—\n\nthe descendant of Seraiah, the last high priest in Solomon’s temple,\nthe son of Azariah,\nthe son of Hilkiah,\nthe son of Shallum,\nthe son of Zadok,\nthe descendant of Ahitub,\nthe descendant of Amariah,\n\nthe son of Azariah, the first high priest in Solomon’s temple,\n\nthe descendant of Meraioth,\nthe son of Zerahiah,\nthe son of Uzzi,\nthe son of Bukki,\nthe son of Abishua,\nthe son of Phinehas,\nthe son of Eleazar,\n\nthe son of Aaron, the first high priest in the tabernacle\n\n—this Ezra\n\n## Religious and Cultural Concepts in This Chapter\n\n### God’s Law\n\nThe 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: [[rc://*/tw/dict/bible/kt/lawofmoses]])
7:1	h549		rc://*/ta/man/translate/writing-newevent	וְ⁠אַחַר֙ הַ⁠דְּבָרִ֣ים הָ⁠אֵ֔לֶּה	1	This phrase, common in Hebrew storytelling, indicates that the book will now relate events that occurred some time after the events that it had been describing. The book had been describing the time when the Jews finished rebuilding the temple, [6:15](../06/15.md), which was the sixth year of the reign of Darius. Now it will describe events beginning during the seventh year of the reign of Artaxerxes, who was the grandson of Darius. So nearly sixty years went by between the end of chapter 6 and the beginning of chapter 7. If your language has a similar phrase that can indicate the passage of time like this, you can use that in your translation.
7:1	qol2		rc://*/ta/man/translate/translate-names	אַרְתַּחְשַׁ֣סְתְּא	1	**Artaxerxes** is the name of a man. See how you translated it in [4:7](../04/07.md).
7:1	hixh		rc://*/ta/man/translate/writing-participants	עֶזְרָא֙	1	Here the book introduces a new, important person. Use a natural way in your language to do this. Also, since the sentence that begins here extends through verse 6, it may be helpful to your readers to make this first part of verse 1 into a complete sentence and begin another sentence with the list of Ezra's ancestors, as in the UST.
7:1	n9di		rc://*/ta/man/translate/figs-metaphor	בֶּן־שְׂרָיָ֔ה בֶּן־עֲזַרְיָ֖ה בֶּן־חִלְקִיָּֽה	1	In general, in the list in [7:1–5](../07/01.md), **son** 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 plain expression “descendant,” which is true in every case, or to say “son” for actual sons and “descendant” for descendants who are not actual sons. Choosing that last option would help to show that the men on the list have been selected to make a certain number and arrangement, as explained in the chapter introduction. Alternative translations will illustrate this last option for each verse. Here, Alternate translation: “the descendant of Seraiah, the son of Azariah, the son of Hilkiah”
7:1	gcr6		rc://*/ta/man/translate/translate-names	שְׂרָיָ֔ה & עֲזַרְיָ֖ה & חִלְקִיָּֽה	1	These are the names of three men.
7:2	iy78			בֶּן־שַׁלּ֥וּם בֶּן־צָד֖וֹק בֶּן־אֲחִיטֽוּב	1	Alternate translation: “the son of Shallum, the son of Zadok, the descendant of Ahitub”
7:2	e2ek		rc://*/ta/man/translate/translate-names	שַׁלּ֥וּם & צָד֖וֹק & אֲחִיטֽוּב	1	These are the names of three men.
7:3	rqiw			בֶּן־אֲמַרְיָ֥ה בֶן־עֲזַרְיָ֖ה בֶּן־מְרָיֽוֹת	1	Alternate translation: “the descendant of Amariah, the son of Azariah, the descendant of Meraioth”
7:3	h5gv		rc://*/ta/man/translate/translate-names	אֲמַרְיָ֥ה & עֲזַרְיָ֖ה & מְרָיֽוֹת	1	These are the names of three men.
7:4	swtv			בֶּן־זְרַֽחְיָ֥ה בֶן־עֻזִּ֖י בֶּן־בֻּקִּֽי	1	Even if you have decided to use plain 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”
7:4	zd73		rc://*/ta/man/translate/translate-names	זְרַֽחְיָ֥ה & עֻזִּ֖י & בֻּקִּֽי	1	These are the names of three men.
7:5	sj6v			בֶּן־אֲבִישׁ֗וּעַ בֶּן־פִּֽינְחָס֙ בֶּן־אֶלְעָזָ֔ר בֶּן־אַהֲרֹ֥ן	1	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”
7:5	jvt2		rc://*/ta/man/translate/translate-names	אֲבִישׁ֗וּעַ & פִּֽינְחָס֙ & אֶלְעָזָ֔ר & אַהֲרֹ֥ן	1	These are the names of four men.
7:5	t064		rc://*/ta/man/translate/figs-distinguish	הַ⁠כֹּהֵ֖ן הָ⁠רֹֽאשׁ	1	Here the book provides some background information to remind readers of who Aaron was. Alternate translation: “the high priest”
7:5	z67m		rc://*/ta/man/translate/figs-metaphor	הַ⁠כֹּהֵ֖ן הָ⁠רֹֽאשׁ	1	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”
7:5	pqgw		rc://*/ta/man/translate/figs-explicit	הַ⁠כֹּהֵ֖ן הָ⁠רֹֽאשׁ	1	The book assumes that readers will know that Aaron was the first high priest to serve in the tabernacle when God gave the law to Moses, his brother. Alternate translation: “the first high priest”
7:6	ol9o		rc://*/ta/man/translate/figs-idiom	ה֤וּא עֶזְרָא֙ עָלָ֣ה מִ⁠בָּבֶ֔ל	1	The book says that Ezra **went up** because he needed to travel from a river valley up into the mountains in order to go from exile in Babylon to Jerusalem. Alternate translation: “this Ezra went from Babylon to Jerusalem”
7:6	w3ke		rc://*/ta/man/translate/figs-go	ה֤וּא עֶזְרָא֙ עָלָ֣ה מִ⁠בָּבֶ֔ל	1	If it is more natural in your language, you can say “came” instead of **went**. Alternate translation: “this Ezra came from Babylon to Jerusalem”
7:6	xd8u		rc://*/ta/man/translate/writing-background	וְ⁠הֽוּא־סֹפֵ֤ר מָהִיר֙ בְּ⁠תוֹרַ֣ת מֹשֶׁ֔ה אֲשֶׁר־נָתַ֥ן יְהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל	1	This is background information that helps identify Ezra further. Alternate translation: “and he had carefully studied the law that Yahweh, the God of Israel, had given through Moses”
7:6	w6u9		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּתֶּן־ל֣⁠וֹ הַ⁠מֶּ֗לֶךְ כְּ⁠יַד־יְהוָ֤ה אֱלֹהָי⁠ו֙ עָלָ֔י⁠ו כֹּ֖ל בַּקָּשָׁתֽ⁠וֹ	1	Here, **hand** represents action, and in this context the expression **the hand of Yahweh his God upon him** indicates that Ezra enjoyed Yahweh’s care, protection, and favor. (The expression has a similar sense to the one in [5:5](../05/05.md), **the eye of God was on the elders of the Jews.**) Alternate translations: “And King Artaxerxes gave Ezra everything he asked for because Yahweh, his God, was helping him” or “And King Artaxerxes gave Ezra everything he asked for because Yahweh, his God, was showing him favor”
7:7	tof2		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וַ⁠יַּֽעֲל֣וּ	1	Here, **And** 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 helpful in your language, you could show this relationship in this case by using a phrase such as “At the same time … went up”
7:7	n433		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵֽי־יִ֠שְׂרָאֵל	1	Here, **sons** means descendants. Here the book envisions all of the Israelites as descendants of the patriarch Jacob, who was also known as Israel. Alternate translation: “from among the Israelites”
7:7	myus		rc://*/ta/man/translate/translate-names	וְ⁠הַ⁠לְוִיִּ֜ם	1	See how you translated this term in [2:40](../02/40.md). Review the explanation in the note there if that would be helpful.
7:7	tj7t			וְ⁠הַ⁠מְשֹׁרְרִ֧ים	1	This is the same occupational group as in [2:41](../02/41.md). Review the explanation in the note there if that would be helpful.
7:7	zwq2			וְ⁠הַ⁠שֹּׁעֲרִ֛ים	1	This is the same occupational group as in [2:42](../02/42.md). Review the explanation in the note there if that would be helpful.
7:7	szwv		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠נְּתִינִ֖ים	1	See how you translated this term in [2:43](../02/43.md). Review the explanation in the note there if that would be helpful. These men would not have worked in the temple themselves, but would be descendants of men who had worked in the temple. If it would be helpful in your language, you could say this explicitly. Alternate translation: “and descendants of the temple servants”
7:7	u61a		rc://*/ta/man/translate/figs-idiom	וַ⁠יַּֽעֲל֣וּ & אֶל־יְרוּשָׁלִָ֑ם	1	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”
7:7	wz8c		rc://*/ta/man/translate/figs-go	וַ⁠יַּֽעֲל֣וּ & אֶל־יְרוּשָׁלִָ֑ם	1	If it is more natural in your language, you can say “came” instead of **went**. Alternate translation: “came to Jerusalem”
7:7	tt66		rc://*/ta/man/translate/translate-ordinal	בִּ⁠שְׁנַת־שֶׁ֖בַע לְ⁠אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּֽלֶךְ	1	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”
7:8	jr10		rc://*/ta/man/translate/writing-pronouns	וַ⁠יָּבֹ֥א יְרוּשָׁלִַ֖ם	1	Here, **he** refers to Ezra, but the statement also applies to all the others described in [7:7](../07/07.md) who were traveling with him. Alternate translation: “And they all arrived in Jerusalem”
7:8	cr7y		rc://*/ta/man/translate/translate-hebrewmonths	וַ⁠יָּבֹ֥א יְרוּשָׁלִַ֖ם בַּ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֑י	1	The **fifth month** means the fifth month in the Jewish calendar. You could convert the Hebrew month into an equivalent on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the equivalency will be different every year and the translation will not be entirely accurate. So you may just want to use the name or number of the Hebrew month. Alternate translation: “And they all arrived in Jerusalem during the fifth month of the year”
7:8	vee2		rc://*/ta/man/translate/translate-ordinal	בַּ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֑י	1	Alternate translation: “in month five”
7:8	co12		rc://*/ta/man/translate/translate-ordinal	הִ֛יא שְׁנַ֥ת הַ⁠שְּׁבִיעִ֖ית לַ⁠מֶּֽלֶךְ	1	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”
7:9	fsqw		rc://*/ta/man/translate/writing-background	כִּ֗י	1	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”
7:9	wl5l		rc://*/ta/man/translate/figs-idiom	בְּ⁠אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן ה֣וּא יְסֻ֔ד הַֽ⁠מַּעֲלָ֖ה מִ⁠בָּבֶ֑ל	1	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”
7:9	f68n		rc://*/ta/man/translate/translate-hebrewmonths	בְּ⁠אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן	1	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”
7:9	s9by		rc://*/ta/man/translate/translate-ordinal	בְּ⁠אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן	1	Alternate translation: “on day one of month one”
7:9	khid		rc://*/ta/man/translate/grammar-connect-logic-contrast	וּ⁠בְ⁠אֶחָ֞ד	1	This word **and** might indicate that the sentence it introduces draws a contrast between how long this journey would be expect to take and how quickly Ezra and his companions reached Jerusalem. You could begin the sentence with a word such as “but” to indicate this contrast.
7:9	ytmm		rc://*/ta/man/translate/figs-explicit	וּ⁠בְ⁠אֶחָ֞ד לַ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֗י בָּ֚א אֶל־יְר֣וּשָׁלִַ֔ם כְּ⁠יַד־אֱלֹהָ֖י⁠ו הַ⁠טּוֹבָ֥ה עָלָֽי⁠ו	1	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”
7:9	vpbp		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠בְ⁠אֶחָ֞ד לַ⁠חֹ֣דֶשׁ הַ⁠חֲמִישִׁ֗י בָּ֚א אֶל־יְר֣וּשָׁלִַ֔ם כְּ⁠יַד־אֱלֹהָ֖י⁠ו הַ⁠טּוֹבָ֥ה עָלָֽי⁠ו	1	If it would be helpful 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”
7:9	k4wr		rc://*/ta/man/translate/figs-metaphor	כְּ⁠יַד־אֱלֹהָ֖י⁠ו הַ⁠טּוֹבָ֥ה עָלָֽי⁠ו	1	As in [7:6](../07/06.md), **hand** represents action, and the expression **the good hand of his God upon him** indicates that God acted with care, protection, and favor toward Ezra throughout this journey. Alternate translation: “because God was helping them”
7:10	lxrk		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֤י	1	The word **For** indicates that the sentence it introduces explains the reasons for what the previous sentence described. If it would be helpful to your readers, you could express this in a fuller phrase. Alternate translation: “The reason why God blessed them was that”
7:10	b5p7		rc://*/ta/man/translate/figs-metaphor	עֶזְרָא֙ הֵכִ֣ין לְבָב֔⁠וֹ	1	Here, the **heart** represents the thoughts and the will of a person. Alternate translation: “Ezra had firmly determined”
7:10	y7yr		rc://*/ta/man/translate/figs-metaphor	לִ⁠דְר֛וֹשׁ אֶת־תּוֹרַ֥ת יְהוָ֖ה וְ⁠לַ⁠עֲשֹׂ֑ת	1	Just as in [6:21](../06/21.md) to **seek** Yahweh means choosing to know, worship, and obey him, so here **to seek the law of Yahweh and to do it** means choosing to learn his law thoroughly in order to obey it, as a way of being loyal and obedient to Yahweh himself. Alternate translation: “to learn the law of Yahweh thoroughly and to obey it”
7:10	w9d8		rc://*/ta/man/translate/figs-doublet	וּ⁠לְ⁠לַמֵּ֥ד בְּ⁠יִשְׂרָאֵ֖ל חֹ֥ק וּ⁠מִשְׁפָּֽט	1	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”
7:10	x92b		rc://*/ta/man/translate/figs-metonymy	בְּ⁠יִשְׂרָאֵ֖ל	1	Here, the story refers to all of the Israelites by reference to their homeland, the country of Israel. Alternate translation: “to the people of Israel”
7:11	xf26		rc://*/ta/man/translate/writing-newevent	וְ⁠זֶ֣ה	1	The word **Now** introduces a new event in the story. Use an expression in your language that would be natural for introducing a new event or a change to something different.
7:11	qjr1		rc://*/ta/man/translate/translate-names	הַ⁠מֶּ֣לֶךְ אַרְתַּחְשַׁ֔סְתְּא	1	Artaxerxes is the name of a man. It also occurs in [7:12](../07/12.md) and [7:21](../07/21.md) in this chapter. See how you translated it in [4:7](../04/07.md). Alternate translation: “King Artaxerxes of Persia”
7:11	xatp		rc://*/ta/man/translate/figs-distinguish	לְ⁠עֶזְרָ֥א הַ⁠כֹּהֵ֖ן הַ⁠סֹּפֵ֑ר סֹפֵ֞ר דִּבְרֵ֧י מִצְוֺת־יְהוָ֛ה וְ⁠חֻקָּ֖י⁠ו עַל־יִשְׂרָאֵֽל	1	Here, the book repeats some background information to remind readers who Ezra was. Alternate translation: “to Ezra, who was a priest and a scribe, and who had carefully studied everything that Yahweh, in the law, had commanded the people of Israel to do”
7:11	w5oy		rc://*/ta/man/translate/figs-doublet	מִצְוֺת־יְהוָ֛ה וְ⁠חֻקָּ֖י⁠ו עַל־יִשְׂרָאֵֽל	1	These two phrases mean similar things. The book uses them together to refer comprehensively to everything in the law. If it would be helpful in your language, you could combine the phrases in your translation. Alternate translation: “everything that Yahweh, in the law, had commanded the people of Israel to do”
7:11	y4s9		rc://*/ta/man/translate/figs-personification	יִשְׂרָאֵֽל	1	The story refers here to all of the Israelites as if they were a single person, their ancestor, Israel. Alternate translation: “the people of Israel”
7:12	zcfw		rc://*/ta/man/translate/figs-quotemarks	אַ֨רְתַּחְשַׁ֔סְתְּא מֶ֖לֶךְ מַלְכַיָּ֑⁠א לְ⁠עֶזְרָ֣א כָ֠הֲנָ⁠א	1	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.
7:12	y33a		rc://*/ta/man/translate/figs-explicit	אַ֨רְתַּחְשַׁ֔סְתְּא מֶ֖לֶךְ מַלְכַיָּ֑⁠א	1	Following the conventions of letter writing at the time, Artaxerxes gives his name first, as the sender. **The king of kings** was a title, meaning that he was the greatest of kings, the king that other kings obeyed. Alternate translation: “From the Great King Artaxerxes” or “From Artaxerxes, the greatest king”
7:12	afcw		rc://*/ta/man/translate/writing-background	לְ⁠עֶזְרָ֣א כָ֠הֲנָ⁠א סָפַ֨ר דָּתָ֜⁠א דִּֽי־אֱלָ֧הּ שְׁמַיָּ֛⁠א	1	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”
7:12	gwt9			אֱלָ֧הּ שְׁמַיָּ֛⁠א	1	See how you translated this expression in [5:11](../05/11.md). Alternate translation: “the God who rules in heaven”
7:12	al0q			גְּמִ֖יר	1	As in [4:17](../04/17.md) and [5:7](../05/07.md), 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”
7:12	bf52		rc://*/ta/man/translate/grammar-connect-words-phrases	וּ⁠כְעֶֽנֶת	1	**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](../04/10.md). If your language has a comparable expression that it uses for this same purpose, you could use that in your translation.
7:13	d9b4		rc://*/ta/man/translate/figs-activepassive	מִנִּ⁠י֮ שִׂ֣ים טְעֵם֒ דִּ֣י	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “I am issuing a decree that”
7:13	wi2u		rc://*/ta/man/translate/figs-you	עִמָּ֖⁠ךְ	1	The king is addressing Ezra, so **you** is singular and refers to Ezra here, and **you** and **your** similarly refer to him in all of their other occurrences through [7:20](../07/20.md). If your language distinguishes between forms of you, the form for a superior addressing a respected individual would be appropriate.
7:13	g0ml			מִן־עַמָּ֨⁠ה יִשְׂרָאֵ֜ל	1	Here Artaxerxes specifies that **Israel** is the name of Ezra’s people group, perhaps because he does not expect everyone who sees this letter to be familiar with them already. Alternate translation: “from the people known as ‘Israel’” or “from your people who are called ‘Israel’”
7:14	ahgx		rc://*/ta/man/translate/grammar-connect-logic-result	כָּ⁠ל־קֳבֵ֗ל דִּי֩ מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ לְ⁠בַקָּרָ֥א עַל־יְה֖וּד וְ⁠לִֽ⁠ירוּשְׁלֶ֑ם בְּ⁠דָ֥ת אֱלָהָ֖⁠ךְ דִּ֥י בִ⁠ידָֽ⁠ךְ	1	# Connecting Statement:\n\nVerses [7:14–17](../07/14.md) are one long sentence in Aramaic. The first part ([7:14–16](../07/14.md)) provides the reasons for the second part (in [7:17](../07/17.md)). If it would be helpful to your readers, you could break up that sentence into several smaller sentences. To begin with, you could make this verse a sentence of its own. To do that, you could leave off the word **Because** and express the meaning later in verse 17 with a word such as “so” or “therefore.” Alternate translation: “The king and his seven counselors are sending you to inquire about Judah and about Jerusalem by the law of your God which is in your hand.”
7:14	cbf2		rc://*/ta/man/translate/grammar-connect-logic-result	כָּ⁠ל־קֳבֵ֗ל דִּי֩	1	# Connecting Statement:\n\nThe word **Because** indicates that in the long sentence that follows, the next several phrases ([7:14–16](../07/14.md)) will provide the reasons for what the final two phrases say (in [7:17](../07/17.md)). If you have decided to keep the long sentence, you can translate this first word with the word or phrase in your language that introduces a reason. However, if it would be helpful in your language, also consider breaking up this long sentence. Alternate translation: “Since” or “In view of the fact that”
7:14	h7cx		rc://*/ta/man/translate/figs-activepassive	מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ	1	If it would be helpful 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”
7:14	cx02		rc://*/ta/man/translate/figs-123person	מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ	1	Artaxerxes speaks of himself here in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I and my seven counselors are sending you”
7:14	tpvw		rc://*/ta/man/translate/figs-metaphor	מִן־קֳדָ֨ם מַלְכָּ֜⁠א וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙ שְׁלִ֔יחַ	1	This could mean literally that Ezra has been in the king’s presence, that is, in his court, and that the king is sending him out from there. This phrase would show anyone who read the letter that Ezra was an important figure in the royal court. The phrase could also be a spatial metaphor indicating that Ezra is going out on the king’s behalf and with his authority. Alternate translation: “I and my seven counselors are sending you from my court” or “I and my seven counselors are sending you with my authority”
7:14	u9he		rc://*/ta/man/translate/translate-unknown	וְ⁠שִׁבְעַ֤ת יָעֲטֹ֨⁠הִי֙	1	As in [4:5](../04/05.md), **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”
7:14	dnqr		rc://*/ta/man/translate/figs-metonymy	לְ⁠בַקָּרָ֥א עַל־יְה֖וּד וְ⁠לִֽ⁠ירוּשְׁלֶ֑ם בְּ⁠דָ֥ת אֱלָהָ֖⁠ךְ	1	Artaxerxes is describing the Jews who are in the province of Judah, and especially its capital city of Jerusalem, figuratively, by reference to things that are associated with them, the province and city where they live. Alternate translation: “to see how carefully the Jews living in the province of Judah and the city of Jerusalem are following the law of your God”
7:14	v44t		rc://*/ta/man/translate/figs-explicit	לְ⁠בַקָּרָ֥א עַל־יְה֖וּד וְ⁠לִֽ⁠ירוּשְׁלֶ֑ם בְּ⁠דָ֥ת אֱלָהָ֖⁠ךְ	1	The implication, particularly in light of the powers that the king gives Ezra at the end of the letter ([7:25–26](../07/25.md)), is that **inquire** means more than just to find out about. It also implies to do something about. Alternate translation: “to make sure that the Jews living in the province of Judah and the city of Jerusalem follow the law of your God”
7:14	bwvo		rc://*/ta/man/translate/figs-metaphor	דִּ֥י בִ⁠ידָֽ⁠ךְ	1	Most likely, the word **hand** here means possession, indicating that Ezra was going to bring a written copy of the law of God with him. The phrase **in your hand** could mean that Ezra literally carried a scroll of the law in his hands or that he personally owned a written copy of the law. However, the phrase **in your hand** could also imply that Ezra will use the law as he performs his responsibilities in Judah and Jerusalem. Alternate translation: “that you carry with you” or “that you have with you” or “that you will use”
7:15	m1pn		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠לְ⁠הֵיבָלָ֖ה כְּסַ֣ף וּ⁠דְהַ֑ב דִּֽי־מַלְכָּ֣⁠א וְ⁠יָעֲט֗וֹ⁠הִי הִתְנַדַּ֨בוּ֙ לֶ⁠אֱלָ֣הּ יִשְׂרָאֵ֔ל דִּ֥י בִֽ⁠ירוּשְׁלֶ֖ם מִשְׁכְּנֵֽ⁠הּ	1	Verses [7:14–17](../07/14.md) 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](../07/14.md) a sentence of its own, and you could divide this verse into two sentences, with the reason first and the result second. Alternate translation: “My counselors and I have freely given silver and gold for the God of Israel who lives in Jerusalem. So I am also sending you to deliver those gifts to his temple there.”
7:15	uu8a		rc://*/ta/man/translate/figs-123person	מַלְכָּ֣⁠א וְ⁠יָעֲט֗וֹ⁠הִי	1	As in [7:14](../07/14.md), Artaxerxes speaks of himself here in the third person. Alternate translation: “I and my counselors”
7:15	qy1s		rc://*/ta/man/translate/figs-personification	דִּ֥י בִֽ⁠ירוּשְׁלֶ֖ם מִשְׁכְּנֵֽ⁠הּ	1	Artaxerxes speaks of the God of Israel as if he actually lived in Jerusalem. Like Darius in [6:12](../06/12.md), 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”
7:16	j69i		rc://*/ta/man/translate/figs-idiom	וְ⁠כֹל֙ כְּסַ֣ף וּ⁠דְהַ֔ב דִּ֣י תְהַשְׁכַּ֔ח בְּ⁠כֹ֖ל מְדִינַ֣ת בָּבֶ֑ל	1	If it would be helpful to your readers, you could also divide this verse into two sentences. This phrase could be the first sentence. Here, **find** is an idiom that in this context means “can obtain.” Artaxerxes is giving Ezra permission to invite everyone in the province of Babylon to contribute. Alternate translation: “I also give you permission to ask everyone living in the province of Babylon to contribute silver and gold.”
7:16	p3du		rc://*/ta/man/translate/figs-explicit	וְ⁠כֹל֙ כְּסַ֣ף וּ⁠דְהַ֔ב דִּ֣י תְהַשְׁכַּ֔ח בְּ⁠כֹ֖ל מְדִינַ֣ת בָּבֶ֑ל	1	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](../07/23.md)), others in the province might be eager to do so as well. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I also authorize you to ask everyone living in the province of Babylon to contribute silver and gold towards the expenses of the worship of Yahweh in the temple in Jerusalem”
7:16	epbi		rc://*/ta/man/translate/figs-metonymy	בְּ⁠כֹ֖ל מְדִינַ֣ת בָּבֶ֑ל	1	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”
7:16	i0eg		rc://*/ta/man/translate/translate-names	בָּבֶ֑ל	1	**Babylon** (also called “Babylonia”) is the name of one of the provinces in the Persian Empire. See how you translated it in [1:11](../01/11.md). Review the note there if that would be helpful.
7:16	f74p			עִם֩ הִתְנַדָּב֨וּת עַמָּ֤⁠א וְ⁠כָֽהֲנַיָּ⁠א֙ מִֽתְנַדְּבִ֔ין לְ⁠בֵ֥ית אֱלָהֲ⁠הֹ֖ם דִּ֥י בִ⁠ירוּשְׁלֶֽם	1	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](../07/13.md). 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.”
7:16	pdnm		rc://*/ta/man/translate/figs-distinguish	דִּ֥י בִ⁠ירוּשְׁלֶֽם	1	Like Darius in [6:12](../06/12.md), here Artaxerxes repeats some background information in order to be very explicit about which temple his command applies to. Alternate translation: “in Jerusalem”
7:17	pr2c		rc://*/ta/man/translate/grammar-connect-logic-result	כָּ⁠ל־קֳבֵ֣ל דְּנָה֩	1	# Connecting Statement:\n\nThe word **therefore** introduces the final part of the long sentence in [7:14–17](../07/14.md). It indicates the results of the reasons that the sentence has given so far. You can translate it with the word or phrase in your language that introduces the result of a list of reasons. However, if you have followed the suggestion to break up this long sentence into several shorter sentences, you may not need to represent that meaning here.
7:17	ciw6		rc://*/ta/man/translate/figs-explicit	בְּ⁠כַסְפָּ֣⁠א דְנָ֗ה	1	# Connecting Statement:\n\nThe 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”
7:17	b2sq		rc://*/ta/man/translate/figs-explicit	אָסְפַּ֨רְנָא תִקְנֵ֜א & תּוֹרִ֤ין ׀ דִּכְרִין֙ אִמְּרִ֔ין וּ⁠מִנְחָתְ⁠ה֖וֹן וְ⁠נִסְכֵּי⁠ה֑וֹן	1	The implication, as [6:9](../06/09.md) 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](../03/02.md) 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”
7:17	sjnr			אָסְפַּ֨רְנָא	1	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](../05/08.md) about this term if that would be helpful. Alternate translation: “be sure that”
7:17	vb7p		rc://*/ta/man/translate/figs-you	תִקְנֵ֜א בְּ⁠כַסְפָּ֣⁠א דְנָ֗ה	1	The word **you** here is singular, referring to Ezra. However, Ezra may not have made these purchases himself. Alternate translation: “make sure that your people use this money to buy”
7:17	kf7h		rc://*/ta/man/translate/figs-you	וּ⁠תְקָרֵ֣ב	1	The word **you** here is singular, referring to Ezra. However, Ezra probably did not offer these sacrifices himself. Alternate translation: “and make sure that the priests offer”
7:17	gnt1		rc://*/ta/man/translate/figs-you	אֱלָהֲ⁠כֹ֖ם	1	The word **your** here is plural, referring to all of the Jews.
7:18	a2bh		rc://*/ta/man/translate/figs-metaphor	וּ⁠מָ֣ה דִי֩ עלי⁠ך וְ⁠עַל־אחי⁠ך יֵיטַ֗ב בִּ⁠שְׁאָ֛ר כַּסְפָּ֥⁠א וְ⁠דַהֲבָ֖⁠ה לְ⁠מֶעְבַּ֑ד כִּ⁠רְע֥וּת אֱלָהֲ⁠כֹ֖ם תַּעַבְדֽוּן	1	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.”
7:18	cq55		rc://*/ta/man/translate/figs-you	תַּעַבְדֽוּן	1	The word **you** here is plural, referring to Ezra and the other Jewish leaders.
7:18	pcdz		rc://*/ta/man/translate/figs-you	עלי⁠ך וְ⁠עַל־אחי⁠ך	1	The words **you** and **your** here are singular, referring to Ezra.
7:18	zufe		rc://*/ta/man/translate/figs-you	אֱלָהֲ⁠כֹ֖ם	1	The word **your** here is plural, referring to all of the Jews.
7:19	h5qf		rc://*/ta/man/translate/grammar-connect-words-phrases	וּ⁠מָֽאנַיָּ⁠א֙	1	# Connecting Statement:\n\nThis sentence may be introducing a contrast between what Ezra and the other Jewish leaders could do with gold and silver that people contributed in the form of money and what they had to do with gold and silver that people contributed in the form of bowls and other objects that could be used in the temple. You could begin the sentence with a word such as “however” to indicate this contrast.
7:19	h6x1		rc://*/ta/man/translate/figs-explicit	וּ⁠מָֽאנַיָּ⁠א֙ דִּֽי־מִתְיַהֲבִ֣ין לָ֔⁠ךְ לְ⁠פָלְחָ֖ן בֵּ֣ית אֱלָהָ֑⁠ךְ הַשְׁלֵ֕ם קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם	1	As in [1:7](../01/07.md), **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](../08/26.md). 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”
7:19	md7a		rc://*/ta/man/translate/figs-you	לָ֔⁠ךְ & אֱלָהָ֑⁠ךְ	1	Here, **you** and **your** are singular, referring to Ezra.
7:19	yho1		rc://*/ta/man/translate/figs-abstractnouns	לְ⁠פָלְחָ֖ן בֵּ֣ית אֱלָהָ֑⁠ךְ	1	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”
7:19	bkk8		rc://*/ta/man/translate/figs-idiom	הַשְׁלֵ֕ם	1	The Aramaic expression translated here as **deliver in full** means to “make complete.” It is the same one that the Jewish leaders use in [5:16](../05/16.md) 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](../08/26.md)). Alternate translation: “make sure that you deliver every one of them”
7:19	a3tf		rc://*/ta/man/translate/figs-metaphor	קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם	1	Using a spatial metaphor, Artaxerxes says that Ezra must place the objects **before** God, meaning in God’s presence. Alternate translation: “to Jerusalem, where they can be used in God’s presence”
7:19	wsrv		rc://*/ta/man/translate/figs-metaphor	קֳדָ֖ם אֱלָ֥הּ יְרוּשְׁלֶֽם	1	As in [6:18](../06/18.md), 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”
7:20	tytf		rc://*/ta/man/translate/figs-idiom	וּ⁠שְׁאָ֗ר חַשְׁחוּת֙ בֵּ֣ית אֱלָהָ֔⁠ךְ דִּ֥י יִפֶּל־לָ֖⁠ךְ לְ⁠מִנְתַּ֑ן	1	The phrase **that falls to you to give** is an idiom that means “that you have responsibility to give,” in other words, “that you have to provide.” Alternate translation: “And anything else that you need to provide for the temple of your God”
7:20	ef6f		rc://*/ta/man/translate/figs-activepassive	חַשְׁחוּת֙	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “whatever you might need for”
7:20	xcus		rc://*/ta/man/translate/figs-you	אֱלָהָ֔⁠ךְ & לָ֖⁠ךְ & תִּנְתֵּ֕ן	1	All of the forms of **you** in this verse are singular, referring to Ezra.
7:20	gshw		rc://*/ta/man/translate/figs-synecdoche	תִּנְתֵּ֕ן מִן־בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽ⁠א	1	This does not mean, as in [5:17](../05/17.md), the place where valuable royal documents were stored. Here, **house** likely represents all of the wealth of the king figuratively. It is a metaphor for “property,” meaning everything that a person keeps in his house, and by extension everything that he owns. So it is not necessarily a physical building, but it refers in general to all the financial resources that belong to the king, as with the shorter expression **the treasures of the king** in [6:8](../06/08.md). Alternate translation: “you may pay for from my royal treasury”
7:20	hgu9		rc://*/ta/man/translate/figs-123person	בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽ⁠א	1	Artaxerxes speaks of himself here in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “my royal treasury”
7:21	wiy2		rc://*/ta/man/translate/grammar-connect-logic-result	וּ֠⁠מִנִּ⁠י	1	# Connecting Statement:\n\nThis phrase indicates that the sentence it introduces explains the results of what the previous sentence described. Specifically, Artaxerxes has just said that Ezra may pay for additional expenses out of the royal treasury. Consequently, regarding providing funds to Ezra, he will now give instructions to the officials responsible for administering the royal revenue in the province where Jerusalem is located. Alternate translation: “Consequently, from me”
7:21	rfxe		rc://*/ta/man/translate/figs-123person	וּ֠⁠מִנִּ⁠י אֲנָ֞ה אַרְתַּחְשַׁ֤סְתְּא מַלְכָּ⁠א֙ שִׂ֣ים טְעֵ֔ם	1	# Connecting Statement:\n\nUp 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](../07/12.md). If you have been translating the king’s use of the third person for himself in this letter with the first person in your language, it may be helpful to your readers if you use some emphatic form or extended phrase here to show this transition. Alternate translation: “And I, King Artaxerxes, am personally commanding”
7:21	h6c8		rc://*/ta/man/translate/figs-activepassive	וּ֠⁠מִנִּ⁠י אֲנָ֞ה אַרְתַּחְשַׁ֤סְתְּא מַלְכָּ⁠א֙ שִׂ֣ים טְעֵ֔ם לְ⁠כֹל֙ & דִּ֣י כָל־דִּ֣י יִ֠שְׁאֲלֶנְ⁠כוֹן עֶזְרָ֨א & אָסְפַּ֖רְנָא יִתְעֲבִֽד	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “And I, King Artaxerxes, am personally commanding all of you who are … to give Ezra … anything that he asks from you, and to do it exactly and promptly”
7:21	mlat		rc://*/ta/man/translate/figs-you	יִ֠שְׁאֲלֶנְ⁠כוֹן	1	The king is now addressing the treasurers, so **you** is plural and refers to the treasurers here and in [7:24](../07/24.md). If your language distinguishes between forms of you, the form for a superior addressing a group of people would be appropriate.
7:21	zz8u		rc://*/ta/man/translate/translate-unknown	גִּזַּֽבְרַיָּ֔⁠א	1	These were royal officials responsible for administering the funds of the empire in their province.
7:21	i7dz		rc://*/ta/man/translate/translate-names	בַּ⁠עֲבַ֣ר נַהֲרָ֑⁠ה	1	**Beyond-the-River** is the name of one of the provinces of the Persian Empire. See how you translated it in [4:10](../04/10.md).
7:21	euy1		rc://*/ta/man/translate/figs-distinguish	עֶזְרָ֨א כָהֲנָ֜⁠ה סָפַ֤ר דָּתָ⁠א֙ דִּֽי־אֱלָ֣הּ שְׁמַיָּ֔⁠א	1	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”
7:22	zxtg		rc://*/ta/man/translate/figs-ellipsis	עַד־כְּסַף֮ כַּכְּרִ֣ין מְאָה֒ וְ⁠עַד־חִנְטִין֙ כֹּרִ֣ין מְאָ֔ה וְ⁠עַד־חֲמַר֙ בַּתִּ֣ין מְאָ֔ה וְ⁠עַד־בַּתִּ֥ין מְשַׁ֖ח מְאָ֑ה וּ⁠מְלַ֖ח דִּי־לָ֥א כְתָֽב	1	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.”
7:22	c716		rc://*/ta/man/translate/translate-bmoney	כְּסַף֮ כַּכְּרִ֣ין מְאָה֒	1	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.
7:22	cja2		rc://*/ta/man/translate/translate-bvolume	חִנְטִין֙ כֹּרִ֣ין מְאָ֔ה	1	A cor was equivalent to about 220 liters. If it would be helpful to your readers, you could express the quantity in modern measurements, as UST does, “500 bushels of wheat.” Alternatively, to help your readers recognize that the biblical writings come from a long time ago when people used different measures, you could express the amount using the ancient measurement, the cor, and explain the equivalent in modern measurements in a footnote.
7:22	u3yi		rc://*/ta/man/translate/translate-bvolume	וְ⁠עַד־חֲמַר֙ בַּתִּ֣ין מְאָ֔ה וְ⁠עַד־בַּתִּ֥ין מְשַׁ֖ח מְאָ֑ה	1	According to ancient measurements, **baths** were equivalent to about 22 liters. Once again, if it would be helpful to your readers, you could express the quantity in modern measurements, or you could express the amount using the ancient measurement and explain its modern equivalent in a footnote. Alternate translation: “and as much as 2,200 liters of wine, and as much as 2,200 liters of oil” or “and as much as 600 gallons of wine, and as much as 600 gallons of oil”
7:22	pdtm		rc://*/ta/man/translate/figs-idiom	וּ⁠מְלַ֖ח דִּי־לָ֥א כְתָֽב	1	This expression means that the king is not specifying in writing a maximum amount of salt that Ezra can request, as he did for the silver, wheat, wine, and oil. Alternate translation: “and an unlimited amount of salt”
7:23	hz1d		rc://*/ta/man/translate/figs-activepassive	כָּל־דִּ֗י מִן־טַ֨עַם֙ אֱלָ֣הּ שְׁמַיָּ֔⁠א יִתְעֲבֵד֙ אַדְרַזְדָּ֔א לְ⁠בֵ֖ית אֱלָ֣הּ שְׁמַיָּ֑⁠א	1	If it would be helpful 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”
7:23	ado8		rc://*/ta/man/translate/figs-metaphor	כָּל־דִּ֗י מִן־טַ֨עַם֙ אֱלָ֣הּ שְׁמַיָּ֔⁠א	1	Here, by **decree,** Artaxerxes is likely referring to what he calls the law of the God of heaven in [7:12](../07/12.md). 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 as if it were a royal decree that God had issued. Alternate translation: “Everything that the God who rules in heaven has commanded”
7:23	t2e7		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֖ית אֱלָ֣הּ שְׁמַיָּ֑⁠א	1	See how you translated the expressions **the house of God** in [1:4](../01/04.md) and **the God of heaven** in [5:11](../05/11.md). Alternate translation: “for the temple of the God who rules in heaven”
7:23	i89i		rc://*/ta/man/translate/figs-rquestion	דִּֽי־לְ⁠מָ֤ה לֶֽהֱוֵא֙ קְצַ֔ף עַל־מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	The king is making a statement, not asking a real question. He does not expect the treasurers to explain to him why there should be wrath against the kingdom. Instead, he is using the question form to emphasize how important it is for the treasurers to ensure that sufficient funds are provided so that worship in the temple can be conducted just as God has commanded, so that God will not be angry. If it would be helpful in your language, you could translate his words as a statement. Alternate translation: “Because I do not want God to be angry with me or with any of my descendants who rule after me”
7:23	bc0q		rc://*/ta/man/translate/figs-explicit	דִּֽי־לְ⁠מָ֤ה לֶֽהֱוֵא֙ קְצַ֔ף עַל־מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	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.”
7:23	x6h5		rc://*/ta/man/translate/figs-metonymy	דִּֽי־לְ⁠מָ֤ה לֶֽהֱוֵא֙ קְצַ֔ף עַל־מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	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”
7:23	jptx		rc://*/ta/man/translate/figs-metonymy	מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	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 by reference to something associated with them. Alternate translation: “me or any of my descendants who rule after me”
7:23	aia6		rc://*/ta/man/translate/figs-123person	מַלְכ֥וּת מַלְכָּ֖⁠א וּ⁠בְנֽוֹ⁠הִי	1	Artaxerxes speaks of himself here in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “my kingdom and that of my descendants who rule after me”
7:23	wo5t		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְנֽוֹ⁠הִי	1	This could possibly mean the biological sons of King Artaxerxes, but since he speaks of the kingdom as belonging to them, it is more likely that this is a figurative reference to his descendants, and specifically the line of direct descendants who would rule Persia as his successors (his son, his grandson, etc.). (If it would be helpful, also review the notes to [4:15](../04/15.md) and [6:10](../06/10.md) about how Persian kings considered their predecessors their “fathers” and their successors their **sons**.) Alternate translation: “and my descendants who rule after me”
7:24	k1d1		rc://*/ta/man/translate/figs-activepassive	וּ⁠לְ⁠כֹ֣ם מְהוֹדְעִ֗ין	1	If it would be helpful in your language, you could say this with an active form, and you could say who is doing the action. Alternate translation: “I am also declaring to you”
7:24	kw6q		rc://*/ta/man/translate/grammar-connect-logic-result	כָל־כָּהֲנַיָּ֣⁠א וְ֠⁠לֵוָיֵ⁠א זַמָּ֨רַיָּ֤⁠א תָרָֽעַיָּ⁠א֙ נְתִ֣ינַיָּ֔⁠א וּ⁠פָ֣לְחֵ֔י בֵּ֖ית אֱלָהָ֣⁠א דְנָ֑ה מִנְדָּ֤ה בְלוֹ֙ וַ⁠הֲלָ֔ךְ לָ֥א שַׁלִּ֖יט לְ⁠מִרְמֵ֥א עֲלֵי⁠הֹֽם	1	The last phrase, **the servants of that house of God**, describes what the people in the five groups listed all have in common. They all work in the temple of God. In this way, the phrase gives the reason why the treasurers may not impose taxes on anyone in any of these groups. Likely as a further way of supporting the temple, and perhaps also as a gesture of respect for God, Artaxerxes is providing an exemption from taxes for all temple personnel. If it would be helpful in your language, you could state this reason before the results that the rest of the sentence describes. Alternate translation: “because the priests, Levites, singers, gatekeepers, and temple servants all work in the temple of this God, you have no authority to set any tax, tribute, or custom upon them”
7:24	wx23			מִנְדָּ֤ה בְלוֹ֙ וַ⁠הֲלָ֔ךְ	1	See how you translated this phrase in [4:13](../04/13.md).
7:24	mgkt		rc://*/ta/man/translate/translate-names	וְ֠⁠לֵוָיֵ⁠א	1	See how you translated this term in [2:40](../02/40.md). Review the explanation in the note there if that would be helpful.
7:24	ycd8			זַמָּ֨רַיָּ֤⁠א	1	This is the same occupational group as in [2:41](../02/41.md). Review the explanation in the note there if that would be helpful.
7:24	gonv			תָרָֽעַיָּ⁠א֙	1	This is the same occupational group as in [2:42](../02/42.md). Review the explanation in the note there if that would be helpful.
7:24	nk0a		rc://*/ta/man/translate/translate-names	נְתִ֣ינַיָּ֔⁠א	1	See how you translated this term in [2:43](../02/43.md). Review the explanation in the note there if that would be helpful.
7:25	r244		rc://*/ta/man/translate/figs-you	וְ⁠אַ֣נְתְּ עֶזְרָ֗א	1	# Connecting Statement:\n\nThe king now returns to address Ezra personally, so **you** refers to him here, and is singular, The three instances of **your** in this verse are also singular, as is the verb **appoint**. Only the phrase **you shall teach** is plural, referring to Ezra and to those whom he will appoint. If your language distinguishes between levels of social status, the form for a superior addressing a respected individual would be appropriate.
7:25	p1rc		rc://*/ta/man/translate/figs-abstractnouns	כְּ⁠חָכְמַ֨ת אֱלָהָ֤⁠ךְ דִּֽי־בִ⁠ידָ⁠ךְ֙	1	If your language does not use abstract nouns such as **wisdom**, you can express that idea in a different way. Alternate translation: “because the law of your God has made you wise” or “guided by the wise teachings of your God that you know so well”
7:25	qzk1		rc://*/ta/man/translate/figs-metaphor	דִּֽי־בִ⁠ידָ⁠ךְ֙	1	Most likely, the phrase **that is in your hand** here means the same thing as in [7:14](../07/14.md), where the law of God is described as being in Ezra's hand. Review the note there if that would be helpful. As there, the phrase **in your hand** here could mean: (1) that Ezra knows it and uses it with great ability. Alternate translation: “that you know and use well” or (2) that Ezra personally owns a scroll of God's wisdom. Alternate translation: “that you have with you”
7:25	y54v		rc://*/ta/man/translate/figs-doublet	מֶ֣נִּי שָׁפְטִ֞ין וְ⁠דַיָּנִ֗ין דִּי־לֶהֱוֺ֤ן דאנין	1	The terms **magistrates** and **judges** mean very similar things. There are two possibilities here. (1) Artaxerxes could be using these two terms to refer to people in slightly different roles. The first term may refer to officials who decide disputes between people, and the second term may refer to officials who interpret the law and apply it to specific situations. Alternate translation: “appoint officials who can decide disputes between people and officials who can interpret and apply the law” or (2) Artaxerxes may be using the two words together to emphasize the authority that Ezra has to ensure that the Jews in Judah and Jerusalem follow God’s commandments. If you have only one term for these functions, you can just use that one term here. Alternate translation: “appoint judges so that they can judge”
7:25	waab		rc://*/ta/man/translate/figs-explicit	לְ⁠כָל־עַמָּ⁠ה֙ דִּ֚י בַּ⁠עֲבַ֣ר נַהֲרָ֔⁠ה לְ⁠כָל־יָדְעֵ֖י דָּתֵ֣י אֱלָהָ֑⁠ךְ	1	The second phrase clarifies the meaning of the first phrase, showing that Artaxerxes is referring specifically to the Jews who live in this province. He is allowing the Jews there to have their own legal system, based on the law of Moses. If it would be helpful in your language, you could say that explicitly. Alternate translation: “all the Jews living in Beyond-the-River province, who know the laws of your God”
7:25	nncp		rc://*/ta/man/translate/figs-you	וְ⁠דִ֧י לָ֦א יָדַ֖ע תְּהוֹדְעֽוּן	1	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.
7:25	qxkm		rc://*/ta/man/translate/figs-explicit	וְ⁠דִ֧י לָ֦א יָדַ֖ע תְּהוֹדְעֽוּן	1	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.”
7:26	mrq1		rc://*/ta/man/translate/figs-explicit	וְ⁠כָל־דִּי־לָא֩ לֶהֱוֵ֨א עָבֵ֜ד דָּתָ֣⁠א דִֽי־אֱלָהָ֗⁠ךְ וְ⁠דָתָ⁠א֙ דִּ֣י מַלְכָּ֔⁠א אָסְפַּ֕רְנָא דִּינָ֕⁠ה לֶהֱוֵ֥א מִתְעֲבֵ֖ד מִנֵּ֑⁠הּ	1	The implication is that the Jews in Judah and Jerusalem will still be governed by Persian law in addition to the law of Moses, but Artaxerxes is giving Ezra the authority to appoint judges who will administer and enforce both sets of laws. In this way, members of the Jewish community will have Jewish judges. Alternate translation: “The judges you appoint are diligently to punish anyone who refuses to obey the law of your God or my decrees”
7:26	lu8e		rc://*/ta/man/translate/figs-activepassive	וְ⁠כָל־דִּי־לָא֩ לֶהֱוֵ֨א עָבֵ֜ד דָּתָ֣⁠א דִֽי־אֱלָהָ֗⁠ךְ וְ⁠דָתָ⁠א֙ דִּ֣י מַלְכָּ֔⁠א אָסְפַּ֕רְנָא דִּינָ֕⁠ה לֶהֱוֵ֥א מִתְעֲבֵ֖ד מִנֵּ֑⁠הּ	1	If it would be helpful in your language, you could say this with an active form, and you could say who is to do the action. Alternate translation: “The judges you appoint are diligently to punish anyone who refuses to obey the law of your God or my decrees.”
7:26	vheg		rc://*/ta/man/translate/figs-123person	וְ⁠דָתָ⁠א֙ דִּ֣י מַלְכָּ֔⁠א	1	Artaxerxes speaks of himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “or obey my decrees”
7:26	sr94		rc://*/ta/man/translate/figs-abstractnouns	הֵ֤ן לְ⁠מוֹת֙ הֵ֣ן ל⁠שרשו הֵן־לַ⁠עֲנָ֥שׁ נִכְסִ֖ין וְ⁠לֶ⁠אֱסוּרִֽין	1	The abstract nouns **death**, **banishment**, **confiscation**, and **imprisonment** can be translated with verbs. Alternate translation: “as your judges see fit, they may execute offenders, or make them leave the community, or seize the things that they own, or put them in prison”
7:26	rz8o		rc://*/ta/man/translate/figs-quotemarks	וְ⁠לֶ⁠אֱסוּרִֽין	1	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](../07/12.md) 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.
7:27	qh6m		rc://*/ta/man/translate/writing-participants	בָּר֥וּךְ יְהוָ֖ה אֱלֹהֵ֣י אֲבוֹתֵ֑י⁠נוּ	1	# Connecting Statement:\n\nPreviously 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’”
7:27	yfls		rc://*/ta/man/translate/figs-aside	בָּר֥וּךְ יְהוָ֖ה אֱלֹהֵ֣י אֲבוֹתֵ֑י⁠נוּ	1	# Connecting Statement:\n\nThe 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](../07/28.md), after “the mighty officials of the king.”
7:27	qub7		rc://*/ta/man/translate/figs-123person	בָּר֥וּךְ יְהוָ֖ה	1	# Connecting Statement:\n\nAlthough Ezra speaks of Yahweh in the third person here, he is actually praying a prayer of thanksgiving to Yahweh. If it would be helpful in your language, you could translate his words in the second person. Alternate translation: “Thank you, Yahweh”
7:27	nuli			בָּר֥וּךְ יְהוָ֖ה	1	# Connecting Statement:\n\nIf it is not natural or not possible in your language to speak of a human blessing God, then you can express the idea here in a different way. Alternate translation: “I praise Yahweh” or “I thank Yahweh”
7:27	nlii		rc://*/ta/man/translate/figs-metaphor	אֱלֹהֵ֣י אֲבוֹתֵ֑י⁠נוּ	1	# Connecting Statement:\n\n**Fathers** here means “ancestors.” Alternate translation: “the God of our ancestors”
7:27	t4cz		rc://*/ta/man/translate/figs-metaphor	נָתַ֤ן כָּ⁠זֹאת֙ בְּ⁠לֵ֣ב הַ⁠מֶּ֔לֶךְ לְ⁠פָאֵ֕ר אֶת־בֵּ֥ית יְהוָ֖ה אֲשֶׁ֥ר בִּ⁠ירוּשָׁלִָֽם	1	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”
7:27	w14w		rc://*/ta/man/translate/figs-metaphor	לְ⁠פָאֵ֕ר אֶת־בֵּ֥ית יְהוָ֖ה	1	This expression means to make something bright, glorious, or beautiful. Artaxerxes was not doing this literally, the way that Cyrus and Darius did by supporting the physical rebuilding of the temple. Rather, Artaxerxes was making sure that the temple would always have everything it needed to keep operating. In that way he was making sure that the temple would not languish and be disrespected, but rather, always be a vibrant place that was held in honor. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to honor the temple of Yahweh” or “to make sure that the temple of Yahweh would always be a glorious place”
7:28	y4zu		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠עָלַ֣⁠י הִטָּה־חֶ֗סֶד לִ⁠פְנֵ֤י הַ⁠מֶּ֨לֶךְ֙ וְ⁠יֽוֹעֲצָ֔י⁠ו וּ⁠לְ⁠כָל־שָׂרֵ֥י הַ⁠מֶּ֖לֶךְ הַ⁠גִּבֹּרִ֑ים	1	Here, the abstract noun **faithfulness** refers to a person wanting to do everything that they can to help another person. As in [3:11](../03/11.md), **covenant faithfulness** refers specifically to Yahweh doing that for the people of Israel in order to keep the promises that he had made to them. If it would be helpful 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”
7:28	s38x		rc://*/ta/man/translate/figs-metonymy	וְ⁠עָלַ֣⁠י הִטָּה־חֶ֗סֶד לִ⁠פְנֵ֤י הַ⁠מֶּ֨לֶךְ֙ וְ⁠יֽוֹעֲצָ֔י⁠ו וּ⁠לְ⁠כָל־שָׂרֵ֥י הַ⁠מֶּ֖לֶךְ הַ⁠גִּבֹּרִ֑ים	1	Here, **face** 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”
7:28	jzhp		rc://*/ta/man/translate/figs-metaphor	וְ⁠עָלַ֣⁠י הִטָּה־חֶ֗סֶד	1	Ezra uses a spatial metaphor to depict help stretching out to him from Yahweh. Alternate translation: “and helped me”
7:28	pb8i		rc://*/ta/man/translate/figs-quotemarks	שָׂרֵ֥י הַ⁠מֶּ֖לֶךְ הַ⁠גִּבֹּרִ֑ים	1	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](../07/27.md) 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.
7:28	q1iu		rc://*/ta/man/translate/figs-metonymy	הִתְחַזַּ֗קְתִּי כְּ⁠יַד־יְהוָ֤ה אֱלֹהַ⁠י֙ עָלַ֔⁠י	1	As in [7:6](../07/06.md), **hand** 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”
7:28	gxx2		rc://*/ta/man/translate/figs-ellipsis	מִ⁠יִּשְׂרָאֵ֛ל רָאשִׁ֖ים	1	As [8:1](../08/01.md) shows, **heads** here is an abbreviated way of saying **heads of father’s houses**. Alternate translation: “some Israelite clan leaders”
7:28	agha		rc://*/ta/man/translate/figs-idiom	לַ⁠עֲל֥וֹת עִמִּֽ⁠י	1	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”
8:intro	ye9m				0	# Ezra 8 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### The people’s return to Judah\n\nMany people went back to Judah with Ezra. They trusted God to protect them and the precious items that they carried with them, which had been given for the temple. (See: [[rc://*/tw/dict/bible/kt/trust]])
8:1	wwtp		rc://*/ta/man/translate/writing-newevent	וְ⁠אֵ֛לֶּה	1	The word **Now** introduces a new event in the story. Use a natural method in your language to introduce a new event here.
8:1	ss8d		rc://*/ta/man/translate/figs-ellipsis	וְ⁠אֵ֛לֶּה רָאשֵׁ֥י אֲבֹתֵי⁠הֶ֖ם וְ⁠הִתְיַחְשָׂ֑⁠ם הָ⁠עֹלִ֣ים עִמִּ֗⁠י	1	As in [4:3](../04/03.md), **heads of their fathers** is an abbreviated way of saying “heads of their father’s houses.” Review the note there if that would be helpful. Alternate translation: “These are the names of the clan leaders, along with the names of their clans, of those who traveled with me”
8:1	u9yy		rc://*/ta/man/translate/figs-idiom	הָ⁠עֹלִ֣ים עִמִּ֗⁠י & מִ⁠בָּבֶֽל	1	As in [7:28](../07/28.md), Ezra says **go up** because the trip from Babylon to Jerusalem would involve a significant climb in elevation. Alternate translation: “who returned from Babylon with me”
8:1	f1jb		rc://*/ta/man/translate/figs-explicit	בְּ⁠מַלְכ֛וּת אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּ֖לֶךְ	1	As [7:8–9](../07/08.md) 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.”
8:1	e7pk		rc://*/ta/man/translate/translate-ordinal	בְּ⁠מַלְכ֛וּת אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּ֖לֶךְ	1	If you choose to make explicit the information of which year this is of the king's reign, but your language does not use ordinal numbers, you can say “during year seven of the reign of Artaxerxes as king of Persia.”
8:2	m2b9		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֤י פִֽינְחָס֙ גֵּֽרְשֹׁ֔ם	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Phinehas, Gershom”
8:2	t1dg		rc://*/ta/man/translate/translate-names	פִֽינְחָס֙ גֵּֽרְשֹׁ֔ם	1	These are the names of two men.
8:2	i7e9		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֥י אִיתָמָ֖ר דָּנִיֵּ֑אל	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Ithamar, Daniel”
8:2	uzuw		rc://*/ta/man/translate/translate-names	אִיתָמָ֖ר דָּנִיֵּ֑אל	1	These are the names of two men.
8:2	kb7h		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֥י דָוִ֖יד חַטּֽוּשׁ	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of David, Hattush”
8:2	xt4r		rc://*/ta/man/translate/translate-names	דָוִ֖יד חַטּֽוּשׁ	1	These are the names of two men.
8:3	m91f		rc://*/ta/man/translate/figs-explicit	מִ⁠בְּנֵ֣י שְׁכַנְיָ֔ה ס מִ⁠בְּנֵ֥י פַרְעֹ֖שׁ זְכַרְיָ֑ה	1	This could mean one of two things. (1) The phrase **from the sons of Shecaniah** probably applies to the end of the previous verse. 1 Chronicles 3:19–22 shows that Hattush was the grandson of Shecaniah, and that Shecaniah was either the grandson or a more distant descendant of Zerubbabel, who was a descendant of King David. (As several of the following verses show, further information like this may be provided about the clan leaders on this list.) So the end of [8:2](../08/02.md) and the beginning of [8:3](../08/03.md) could read: “From the descendants of King David, Hattush, one of the descendants of Shecaniah” or (2) It could mean that Zechariah was the clan leader of the descendants of Shecaniah, and that they were all descendants of a more remote ancestor named Parosh. Alternate translation: “From the descendants of Shecaniah, who were descendants of Parosh, Zechariah”
8:3	veab		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֣י שְׁכַנְיָ֔ה ס מִ⁠בְּנֵ֥י פַרְעֹ֖שׁ זְכַרְיָ֑ה	1	Here, **sons** means “descendants.” Alternate translation: (1) “one of the descendants of Shecaniah. From the descendants of Parosh, Zechariah” or, if you have decided that **from the sons of Shecaniah** applies to **Zechariah**, (2) “From the descendants of Shecaniah, who were descendants of Parosh, Zechariah”
8:3	f6xt		rc://*/ta/man/translate/translate-names	שְׁכַנְיָ֔ה & פַרְעֹ֖שׁ זְכַרְיָ֑ה	1	These are the names of three men.
8:3	ds2y		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֛⁠וֹ הִתְיַחֵ֥שׂ לִ⁠זְכָרִ֖ים מֵאָ֥ה וַ⁠חֲמִשִּֽׁים	1	The implication is that these 150 males belonged to the same clan as Zechariah. Alternate translation: “along with 150 other men from his clan”
8:4	f7d5		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵי֙ פַּחַ֣ת מוֹאָ֔ב אֶלְיְהֽוֹעֵינַ֖י בֶּן־זְרַֽחְיָ֑ה	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Pahath-Moab, Eliehoenai the son of Zerahiah”
8:4	c961		rc://*/ta/man/translate/translate-names	פַּחַ֣ת מוֹאָ֔ב אֶלְיְהֽוֹעֵינַ֖י & זְרַֽחְיָ֑ה	1	These are the names of three men.
8:4	y6jz		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֖⁠וֹ מָאתַ֥יִם הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 200 men from his clan”
8:5	qrqj		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֥י שְׁכַנְיָ֖ה בֶּן־יַחֲזִיאֵ֑ל	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Shecaniah, the son of Jahaziel”
8:5	sxis		rc://*/ta/man/translate/translate-textvariants	מִ⁠בְּנֵ֥י שְׁכַנְיָ֖ה בֶּן־יַחֲזִיאֵ֑ל	1	Since this list has been providing the name of each clan leader, it would be unusual for it to omit the leader’s name here and state only the name of his father. Most scholars believe that the name of the clan leader was accidentally left out at one point in the copying process. Other ancient versions of the Old Testament read, “from the sons of Zattu, Shecaniah the son of Jahaziel.” If it would be helpful to your readers, you could follow those versions and include the following footnote: “The name Zattu appears in the ancient Greek and other ancient versions.” Alternate translation: “From the descendants of Zattu, Shecaniah the son of Jahaziel” If you want to translate only what is in the Hebrew, you could follow the ULT or translate, “From the descendants of Shecaniah, the son of Jahaziel”
8:5	c416		rc://*/ta/man/translate/translate-names	שְׁכַנְיָ֖ה & יַחֲזִיאֵ֑ל	1	These are the names of two men.
8:5	j5rk		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֕⁠וֹ שְׁלֹ֥שׁ מֵא֖וֹת הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 300 men from his clan”
8:6	x9hz		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֣י עָדִ֔ין עֶ֖בֶד בֶּן־יוֹנָתָ֑ן	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Adin, Ebed the son of Jonathan”
8:6	vqsg		rc://*/ta/man/translate/translate-names	עָדִ֔ין עֶ֖בֶד & יוֹנָתָ֑ן	1	These are the names of three men.
8:6	c84d		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֖⁠וֹ חֲמִשִּׁ֥ים הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 50 men from his clan”
8:7	yegf		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֣י עֵילָ֔ם יְשַֽׁעְיָ֖ה בֶּן־עֲתַלְיָ֑ה	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Elam, Jeshaiah the son of Athaliah”
8:7	w1un		rc://*/ta/man/translate/translate-names	עֵילָ֔ם יְשַֽׁעְיָ֖ה & עֲתַלְיָ֑ה	1	These are the names of three men.
8:7	f2s8		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֖⁠וֹ שִׁבְעִ֥ים הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 70 men from his clan”
8:8	wa5l		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֣י שְׁפַטְיָ֔ה זְבַדְיָ֖ה בֶּן־מִֽיכָאֵ֑ל	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Shephatiah, Zebadiah the son of Michael”
8:8	b23z		rc://*/ta/man/translate/translate-names	שְׁפַטְיָ֔ה זְבַדְיָ֖ה & מִֽיכָאֵ֑ל	1	These are the names of three men.
8:8	w6u1		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֖⁠וֹ שְׁמֹנִ֥ים הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 80 men from his clan”
8:9	w699		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֣י יוֹאָ֔ב עֹבַדְיָ֖ה בֶּן־יְחִיאֵ֑ל	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Joab, Obadiah the son of Jehiel”
8:9	u1te		rc://*/ta/man/translate/translate-names	יוֹאָ֔ב עֹבַדְיָ֖ה & יְחִיאֵ֑ל	1	These are the names of three men.
8:9	ude8		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֕⁠וֹ מָאתַ֛יִם וּ⁠שְׁמֹנָ֥ה עָשָׂ֖ר הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 218 men from his clan”
8:10	x1dx		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֥י שְׁלוֹמִ֖ית בֶּן־יוֹסִפְיָ֑ה	1	Here, **sons** means “descendants”, but **son** most likely means a biological son. Alternate translation: “From the descendants of Shelomith, the son of Josiphiah”
8:10	unnl		rc://*/ta/man/translate/translate-textvariants	וּ⁠מִ⁠בְּנֵ֥י שְׁלוֹמִ֖ית בֶּן־יוֹסִפְיָ֑ה	1	As in [8:5](../08/05.md), it appears that the name of the clan was accidentally left out at one point in the copying process for this verse. Since this list has been providing the name of each clan leader, it would be unusual for it to omit the leader’s name here and state only the name of his father. Other ancient versions of the Old Testament in Greek say here, “from the descendants of Bani, Shelomith the son of Josiphiah.” If it would be helpful to your readers, you could follow those versions and include the following footnote: “The name Bani appears in ancient Greek versions.” Alternate translation: “From the descendants of Bani, Shelomith the son of Josiphiah” If you want to translate only what is in the Hebrew, you could follow the ULT or translate, “And from the descendants of Shelomith, the son of Josiphiah”
8:10	ex7w		rc://*/ta/man/translate/translate-names	שְׁלוֹמִ֖ית & יוֹסִפְיָ֑ה	1	These are the names of two men.
8:10	y254		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֕⁠וֹ מֵאָ֥ה וְ⁠שִׁשִּׁ֖ים הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 160 men from his clan”
8:11	s7ng		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֣י בֵבַ֔י זְכַרְיָ֖ה בֶּן־בֵּבָ֑י	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Bebai, Zechariah the son of Bebai”
8:11	ywsh		rc://*/ta/man/translate/translate-names	בֵבַ֔י זְכַרְיָ֖ה & בֵּבָ֑י	1	These are the names of three men.
8:11	w892		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֕⁠וֹ עֶשְׂרִ֥ים וּ⁠שְׁמֹנָ֖ה הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 28 men from his clan”
8:12	a3dx		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֣י עַזְגָּ֔ד יוֹחָנָ֖ן בֶּן־הַ⁠קָּטָ֑ן	1	Here, **sons** means “descendants,” but **son** most likely means a biological son. Alternate translation: “From the descendants of Azgad, Johanan the son of Hakkatan”
8:12	z7xc		rc://*/ta/man/translate/translate-names	עַזְגָּ֔ד יוֹחָנָ֖ן & הַ⁠קָּטָ֑ן	1	These are the names of three men.
8:12	j4bn		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֕⁠וֹ מֵאָ֥ה וַ⁠עֲשָׂרָ֖ה הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 110 men from his clan”
8:13	rzr8		rc://*/ta/man/translate/figs-explicit	וּ⁠מִ⁠בְּנֵ֣י אֲדֹנִיקָם֮ אַחֲרֹנִים֒ וְ⁠אֵ֣לֶּה שְׁמוֹתָ֔⁠ם אֱלִיפֶ֖לֶט יְעִיאֵ֣ל וּֽ⁠שְׁמַעְיָ֑ה	1	The implication is that some descendants of Adonikam had still remained in Babylon even after a large number of his descendants returned to Judah with Zerubbabel some time before this, as [2:13](../02/13.md) describes. The term **last** here indicates that these who had remained in Babylon now came with Ezra. Alternate translation: “And from the descendants of Adonikam who had remained in Babylon, the family leaders Eliphelet, Jeuel, and Shemaiah”
8:13	k1ic		rc://*/ta/man/translate/translate-names	אֲדֹנִיקָם֮ & אֱלִיפֶ֖לֶט יְעִיאֵ֣ל וּֽ⁠שְׁמַעְיָ֑ה	1	These are the names of four men.
8:13	hu49		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמָּ⁠הֶ֖ם שִׁשִּׁ֥ים הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Alternate translation: “along with 60 men from their clan”
8:14	p7ej		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֥י בִגְוַ֖י עוּתַ֣י וְזַכּ֑וּר	1	**Sons** here means “descendants.” Alternate translation: “From the descendants of Bigvai, Uthai and Zaccur”
8:14	we81		rc://*/ta/man/translate/figs-explicit	וְ⁠עִמּ֖⁠וֹ שִׁבְעִ֥ים הַ⁠זְּכָרִֽים	1	See the note to [8:3](../08/03.md) about this expression. Here, **him** actually refers to both Uthai and Zaccur, so you can use a plural pronoun in your translation, if it would be helpful in your language. Alternate translation: “along with 70 men from their clan”
8:15	zfwz		rc://*/ta/man/translate/figs-explicit	וָֽ⁠אֶקְבְּצֵ֗⁠ם אֶל־הַ⁠נָּהָר֙ הַ⁠בָּ֣א אֶֽל־אַהֲוָ֔א וַ⁠נַּחֲנֶ֥ה שָׁ֖ם יָמִ֣ים שְׁלֹשָׁ֑ה	1	**Them** means everyone listed in [8:2–14](../08/02.md), everyone who would be traveling with Ezra. The implication is that they all packed for the trip and set out from their homes, but then assembled at a location outside of the city of Babylon where Ezra could make sure the group was ready for the trip. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “I had everyone who was going to be traveling with me assemble on the banks of the river that flows from Babylon to Ahava. We camped there for three days so that I could make sure that we had enough temple personnel with us and that we could transport the gold and silver safely”
8:15	gl34		rc://*/ta/man/translate/translate-names	הַ⁠נָּהָר֙ הַ⁠בָּ֣א אֶֽל־אַהֲוָ֔א	1	The exact location of this river on whose banks the group assembled can no longer be identified. In [8:21](../08/21.md) and [8:31](../08/31.md), 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”
8:15	uqev		rc://*/ta/man/translate/figs-exclusive	וַ⁠נַּחֲנֶ֥ה	1	As Ezra tells his story, he uses **we** in the exclusive sense, that is, it excludes the reader.
8:15	cl4j		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וָ⁠אָבִ֤ינָ⁠ה	1	The word **And** at the beginning of this phrase indicates that this event took place at the same time as the event the story has just related. If it would be helpful in your language, you could show this relationship in this case by using a phrase such as “while we were there.”
8:15	w7og		rc://*/ta/man/translate/figs-explicit	וָ⁠אָבִ֤ינָ⁠ה בָ⁠עָם֙ וּ⁠בַ⁠כֹּ֣הֲנִ֔ים וּ⁠מִ⁠בְּנֵ֥י לֵוִ֖י לֹא־מָצָ֥אתִי שָֽׁם	1	Here, we learn that one purpose of this preliminary encampment was for Ezra to see whether he had all the temple personnel that he needed. The implication behind this statement is that Ezra looked over the whole group to make sure of this. If it would be helpful to your readers, you could say that explicitly. (We learn in [8:25](../08/25.md) that a further purpose of the encampment was to make arrangements for the safe transportation of the money and objects that had been donated for the temple.) Alternate translation: “I looked over the whole group and discovered that it consisted of lay people and priests, but there were no Levites in our group”
8:15	o9vg		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֥י לֵוִ֖י	1	Here, **sons** means “descendants.” The Levites were descendants of Levi. Alternate translation: “Levites”
8:16	ufp7		rc://*/ta/man/translate/grammar-connect-logic-result	וָ⁠אֶשְׁלְחָ֡⁠ה	1	Here the word **then** indicates that the sentence it introduces explains what Ezra did as a result of what the previous sentence described. Alternate translation: “As a result”
8:16	sw7e		rc://*/ta/man/translate/translate-names	וָ⁠אֶשְׁלְחָ֡⁠ה לֶ⁠אֱלִיעֶ֡זֶר לַ⁠אֲרִיאֵ֡ל לִֽ֠⁠שְׁמַעְיָה וּ⁠לְ⁠אֶלְנָתָ֨ן וּ⁠לְ⁠יָרִ֜יב וּ⁠לְ⁠אֶלְנָתָ֧ן וּ⁠לְ⁠נָתָ֛ן וְ⁠לִ⁠זְכַרְיָ֥ה וְ⁠לִ⁠מְשֻׁלָּ֖ם	1	Here, Ezra lists the names of nine men.
8:16	admv		rc://*/ta/man/translate/figs-metaphor	רָאשִׁ֑ים	1	Unlike in [7:28](../07/28.md), here this expression does not mean heads of father’s houses, that is, clan leaders. Rather, **heads** here has a more general meaning and is simply a figurative way of saying “leaders.” None of these nine men, with the possible exception of Zechariah, are among the clan leaders listed in [8:2–14](../08/02.md). (And considering that three of the men whom Ezra summoned were named Elnathan, which shows that several individuals could share the same name, it is quite possible that this is a different Zechariah from either the one named in [8:3](../08/03.md) or the one named in [8:11](../08/11.md).) Alternate translation: “who were all leaders”
8:16	l322		rc://*/ta/man/translate/translate-names	וּ⁠לְ⁠יוֹיָרִ֥יב וּ⁠לְ⁠אֶלְנָתָ֖ן	1	Here Ezra lists the names of two more men.
8:16	tf03		rc://*/ta/man/translate/figs-explicit	מְבִינִֽים	1	This phrase suggests that while Joiarib and Elnathan were not community leaders like the other nine men, Ezra sent them anyway to help recruit more temple personnel because they were wise and reasonable and could be persuasive. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “because, even though they were not leaders, they were discerning”
8:17	a4dg		rc://*/ta/man/translate/figs-explicit	אוֹתָ⁠ם֙ עַל־אִדּ֣וֹ הָ⁠רֹ֔אשׁ בְּ⁠כָסִפְיָ֖א הַ⁠מָּק֑וֹם	1	The implication, since Ezra is trying to recruit Levites, is that Iddo was the leader of the Levites in that place. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “them to speak to a man named Iddo, who was the leader of the Levites at a place called Kasiphia”
8:17	akq5		rc://*/ta/man/translate/translate-names	אִדּ֣וֹ	1	**Iddo** is the name of a man.
8:17	ggi9		rc://*/ta/man/translate/translate-names	בְּ⁠כָסִפְיָ֖א	1	**Kasiphia** is the name of a place. Its exact location can no longer be identified.
8:17	nq66		rc://*/ta/man/translate/figs-metaphor	וָ⁠אָשִׂימָ⁠ה֩ בְּ⁠פִי⁠הֶ֨ם דְּבָרִ֜ים לְ֠⁠דַבֵּר אֶל־אִדּ֨וֹ	1	Putting words in someone’s mouth means telling them what to say. Alternate translation: “And I told them what to say to Iddo”
8:17	y2wd		rc://*/ta/man/translate/figs-metaphor	אִדּ֨וֹ אָחִ֤י⁠ו הַנְּתִינִים֙ בְּ⁠כָסִפְיָ֣א הַ⁠מָּק֔וֹם	1	Here, **brothers** is a figurative way of referring to people who belonged to groups that could serve in the temple, as Iddo did. (It is possible that some of his biological brothers are also included in this term.) In context, Iddo is a Levite leader, while the **brothers** are said to include **temple servants**, so the term indicates both groups. Alternate translation: “Iddo and his fellow Levites and the temple servants who were also living in Kasiphia”
8:17	p5pg		rc://*/ta/man/translate/figs-quotations	לְ⁠הָֽבִיא־לָ֥⁠נוּ מְשָׁרְתִ֖ים לְ⁠בֵ֥ית אֱלֹהֵֽי⁠נוּ	1	This is the purpose for which Ezra sent the messengers to Iddo. If it would be helpful in your language, you could indicate that in your translation, or you could present this as a direct quotation. Alternate translation: “so that he would send us more people who could serve in the temple of our God” or, as a direct quotation, “to say, ‘Please send us some people who can serve in the temple of our God’”
8:17	f8xf		rc://*/ta/man/translate/figs-exclusive	לָ֥⁠נוּ	1	As Ezra tells his story, he uses **us** in the exclusive sense, that is, it excludes the reader.
8:18	kbq4		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יָּבִ֨יאּוּ	1	This word indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result … they brought”
8:18	a7cr		rc://*/ta/man/translate/figs-metaphor	כְּ⁠יַד־אֱלֹהֵ֨י⁠נוּ הַ⁠טּוֹבָ֤ה עָלֵ֨י⁠נוּ֙	1	As in the expression **according to the good hand of his God upon him** in [7:6](../07/06.md), **hand** represents action, and the expression indicates that God showed Ezra favor and helped him on this occasion. Alternate translation: “because our God was helping us”
8:18	llih		rc://*/ta/man/translate/figs-exclusive	לָ֜⁠נוּ & עָלֵ֨י⁠נוּ֙	1	As Ezra tells his story, he uses **us** in the exclusive sense, that is, it excludes the reader.
8:18	kue1		rc://*/ta/man/translate/figs-metaphor	אִ֣ישׁ שֶׂ֔כֶל	1	Here, **insight**, that is, the ability to “see into” things, means to have good judgment. Alternate translation: “a very prudent man”
8:18	o1sr		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֣י מַחְלִ֔י בֶּן־לֵוִ֖י בֶּן־יִשְׂרָאֵ֑ל וְ⁠שֵׁרֵֽבְיָ֛ה	1	**Sons** means “descendants” in reference to Mahli, since he was a distant ancestor of the group that Sherebiah belonged to. The word **son** 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”
8:18	d8n9		rc://*/ta/man/translate/translate-names	מַחְלִ֔י & לֵוִ֖י & יִשְׂרָאֵ֑ל וְ⁠שֵׁרֵֽבְיָ֛ה	1	These are the names of four men.
8:18	pp9z		rc://*/ta/man/translate/figs-metaphor	וּ⁠בָנָ֥י⁠ו וְ⁠אֶחָ֖י⁠ו שְׁמֹנָ֥ה עָשָֽׂר	1	Since this was a small group of related people, it is quite possible that it consisted largely, if not entirely, of Sherebiah’s actual sons and brothers. So you could, in your translation, decide to treat the terms as literal. On the other hand, they could also be figurative, with **sons** meaning “descendants” and **brothers** meaning “relatives.” Alternate translation: “along with 18 of his sons and brothers” or “along with 18 of his descendants and relatives”
8:19	vsm6		rc://*/ta/man/translate/figs-metaphor	וְ⁠אֶת־חֲשַׁבְיָ֔ה וְ⁠אִתּ֥⁠וֹ יְשַֽׁעְיָ֖ה מִ⁠בְּנֵ֣י מְרָרִ֑י	1	Here, **sons** means “descendants.” Alternate translation: “and they also sent us Hashabiah and Jeshaiah, from the descendants of Merari”
8:19	mf7n		rc://*/ta/man/translate/translate-names	חֲשַׁבְיָ֔ה & יְשַֽׁעְיָ֖ה & מְרָרִ֑י	1	These are the names of three men.
8:19	bwf7		rc://*/ta/man/translate/figs-metaphor	אֶחָ֥י⁠ו וּ⁠בְנֵי⁠הֶ֖ם	1	This most likely means the brothers of Jeshaiah and the sons of Jeshaiah and of his brothers. Since, as in [8:18](../08/18.md), this is a small group of related people, you could decide to treat the terms **brothers** and **sons** here as either literal or figurative. Alternate translation: “along with his brothers and their sons” or “along with his relatives and their descendants”
8:20	ahh3		rc://*/ta/man/translate/writing-background	וּ⁠מִן־הַ⁠נְּתִינִ֗ים שֶׁ⁠נָּתַ֨ן דָּוִ֤יד וְ⁠הַ⁠שָּׂרִים֙ לַ⁠עֲבֹדַ֣ת הַ⁠לְוִיִּ֔ם נְתִינִ֖ים מָאתַ֣יִם וְ⁠עֶשְׂרִ֑ים	1	Here Ezra provides some background information to help identify who these **temple servants** were. Alternate translation: “and they also brought 220 men who were from the families that David and his officials had assigned to help the Levites long ago”
8:20	mi4i		rc://*/ta/man/translate/figs-activepassive	כֻּלָּ֖⁠ם נִקְּב֥וּ בְ⁠שֵׁמֽוֹת	1	If it would be helpful 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.”
8:21	bcl6		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אֶקְרָ֨א	1	The word **then** indicates that the event the story will now relate came after the event it has just described. In your translation, you can use the expression in your language that would best indicate this relationship.
8:21	c4b8		rc://*/ta/man/translate/translate-symaction	צוֹם֙ & לְ⁠הִתְעַנּ֖וֹת	1	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”
8:21	zh8n		rc://*/ta/man/translate/translate-names	הַ⁠נָּהָ֣ר אַהֲוָ֔א	1	See how you translated this name in [8:15](../08/15.md). Alternate translation: “the Ahava River”
8:21	ms3x		rc://*/ta/man/translate/figs-exclusive	לְ⁠הִתְעַנּ֖וֹת	1	Here Ezra is using **ourselves** in the exclusive sense, that is, it excludes the reader.
8:21	baiq		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֣י אֱלֹהֵ֑י⁠נוּ	1	Here, **face** represents the presence of a person. Alternate translation: “in the presence of our God”
8:21	r9mg		rc://*/ta/man/translate/figs-exclusive	אֱלֹהֵ֑י⁠נוּ	1	In this case, Ezra is using **our** in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “The God to whom we all belong”
8:21	pqpc		rc://*/ta/man/translate/figs-exclusive	לָ֥⁠נוּ וּ⁠לְ⁠טַפֵּ֖⁠נוּ וּ⁠לְ⁠כָל־רְכוּשֵֽׁ⁠נוּ׃	1	As Ezra tells his story, he uses **us** and **our** in the exclusive sense, that is, it excludes the reader.
8:21	sq2q		rc://*/ta/man/translate/figs-metaphor	לְ⁠בַקֵּ֤שׁ מִמֶּ֨⁠נּוּ֙ דֶּ֣רֶךְ יְשָׁרָ֔ה לָ֥⁠נוּ וּ⁠לְ⁠טַפֵּ֖⁠נוּ וּ⁠לְ⁠כָל־רְכוּשֵֽׁ⁠נוּ	1	The word **seek** represents asking God to do something for them. A **straight way** represents safety during travel. Alternate translation: “and to ask God to protect us while we traveled and also protect our children and all of our belongings”
8:22	kq0z		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י	1	Here the word **For** indicates that the sentence it introduces explains the reasons for what the previous sentence described. Alternate translation: “I did this because”
8:22	cb97			בֹ֗שְׁתִּי לִ⁠שְׁא֤וֹל מִן־הַ⁠מֶּ֨לֶךְ֙ חַ֣יִל וּ⁠פָרָשִׁ֔ים לְ⁠עָזְרֵ֥⁠נוּ מֵ⁠אוֹיֵ֖ב בַּ⁠דָּ֑רֶךְ	1	**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”
8:22	ewd5		rc://*/ta/man/translate/figs-exclusive	לְ⁠עָזְרֵ֥⁠נוּ & אָמַ֨רְנוּ	1	As Ezra tells his story, he uses **us** and **we** in the exclusive sense, that is, it excludes the reader.
8:22	i43j		rc://*/ta/man/translate/grammar-connect-logic-result	כִּֽי	1	Here the word **For** indicates that the sentence it introduces explains the reasons for what the previous sentence described. Alternate translation: “Because”
8:22	p625		rc://*/ta/man/translate/grammar-connect-logic-result	אָמַ֨רְנוּ לַ⁠מֶּ֜לֶךְ לֵ⁠אמֹ֗ר יַד־אֱלֹהֵ֤י⁠נוּ עַל־כָּל־מְבַקְשָׁי⁠ו֙ לְ⁠טוֹבָ֔ה וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל כָּל־עֹזְבָֽי⁠ו	1	This sentence gives the reason for the results that the previous sentence in the verse describes. If it would be helpful in your language, you could put this sentence first in the verse, before the other sentence. Then you could show the connection between the sentences by using a phrase such as “and so” after this sentence. Alternate translation: “We had told the king, ‘Our God protects everyone who obeys him, but he punishes everyone who refuses to serve him.’ And so”
8:22	hlkg		rc://*/ta/man/translate/figs-quotemarks	יַד־אֱלֹהֵ֤י⁠נוּ עַל־כָּל־מְבַקְשָׁי⁠ו֙ לְ⁠טוֹבָ֔ה וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל כָּל־עֹזְבָֽי⁠ו	1	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.
8:22	hpp7		rc://*/ta/man/translate/figs-quotations	יַד־אֱלֹהֵ֤י⁠נוּ עַל־כָּל־מְבַקְשָׁי⁠ו֙ לְ⁠טוֹבָ֔ה וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל כָּל־עֹזְבָֽי⁠ו	1	This is a direct quotation. If it would be more natural in your language, you could make this an indirect quotation, as in the UST.
8:22	n4fd		rc://*/ta/man/translate/figs-metaphor	יַד־אֱלֹהֵ֤י⁠נוּ & לְ⁠טוֹבָ֔ה	1	This expression has the same meaning as **the good hand of God** in [7:6](../07/06.md). Here, the word **hand** represents action, and the phrase **the hand of our God is for good** means the care, protection, and favor of God. Alternate translation: “The favor of our God is”
8:22	q4rd		rc://*/ta/man/translate/figs-exclusive	אֱלֹהֵ֤י⁠נוּ	1	In this case, Ezra is using **our** in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong”
8:22	ddh2		rc://*/ta/man/translate/figs-metaphor	כָּל־מְבַקְשָׁי⁠ו֙	1	To **seek him** is a metaphor for worshiping, serving, and obeying him. Alternate translation: “everyone who loves and obeys him”
8:22	fb5x		rc://*/ta/man/translate/figs-metonymy	וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ עַ֖ל	1	God’s power and anger being on people is a metonym for him punishing them. Alternate translation: “but he punishes”
8:22	ep6t		rc://*/ta/man/translate/figs-metaphor	וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ	1	Here, the **nose** represents anger. Alternate translation: “his power and his wrath”
8:22	xnzz		rc://*/ta/man/translate/figs-hendiadys	וְ⁠עֻזּ֣⁠וֹ וְ⁠אַפּ֔⁠וֹ	1	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 helpful in your language, you could express the meaning with a single phrase. Alternate translation: “he wrathfully punishes”
8:22	s41q		rc://*/ta/man/translate/figs-metaphor	כָּל־עֹזְבָֽי⁠ו	1	Forsaking or abandoning God is a metaphor for refusing to serve him. Alternate translation: “all who refuse to serve him”
8:23	f2jm		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠נָּצ֛וּמָ⁠ה	1	The word **So** indicates that the sentence it introduces explains the results of what the previous sentence described. Because Ezra was embarrassed to ask the king for protection, he and his fellow travelers earnestly prayed and fasted for God’s protection. Alternate translation: “For this reason, we fasted”
8:23	nfn4		rc://*/ta/man/translate/figs-activepassive	וַ⁠נָּצ֛וּמָ⁠ה וַ⁠נְּבַקְשָׁ֥⁠ה מֵ⁠אֱלֹהֵ֖י⁠נוּ עַל־זֹ֑את וַ⁠יֵּעָתֵ֖ר לָֽ⁠נוּ	1	If it would be helpful in your language, you could use an active form for the last phrase. Alternate translation: “For this reason, we fasted and prayed to God about this, and he answered our prayer”
8:23	rtm6		rc://*/ta/man/translate/figs-exclusive	וַ⁠נָּצ֛וּמָ⁠ה & לָֽ⁠נוּ	1	As Ezra tells his story, he uses **we** and **us** in the exclusive sense, that is, it excludes the reader.
8:23	ppnz		rc://*/ta/man/translate/figs-exclusive	מֵ⁠אֱלֹהֵ֖י⁠נוּ	1	In this case, Ezra is using **our** in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “from the God to whom we all belong”
8:23	g9a0		rc://*/ta/man/translate/figs-idiom	וַ⁠יֵּעָתֵ֖ר לָֽ⁠נוּ	1	As is clear from the way this expression is used elsewhere in the Bible, it means that God answered a prayer. For example, Genesis 25:21 says, “Isaac entreated Yahweh for his wife because she could not have children, and Yahweh was entreated by him, and Rebekah his wife conceived.” However, since Ezra does not describe until [8:32](../08/32.md) how the group arrived safely in Jerusalem, the prayer had not yet been answered at this point in the story. So an alternative meaning in context would be that the group received assurance that God would answer their prayer. Alternate translation: “and he answered our prayer” or “and we felt assured that he would answer our prayer”
8:24	u78j		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אַבְדִּ֛ילָ⁠ה	1	The word **Then** indicates that the event the story will now relate came after the event it has just described. In your translation, you can use the expression in your language that would best indicate this relationship.
8:24	hgbr		rc://*/ta/man/translate/translate-textvariants	וָ⁠אַבְדִּ֛ילָ⁠ה מִ⁠שָּׂרֵ֥י הַ⁠כֹּהֲנִ֖ים שְׁנֵ֣ים עָשָׂ֑ר לְ⁠שֵׁרֵֽבְיָ֣ה חֲשַׁבְיָ֔ה וְ⁠עִמָּ⁠הֶ֥ם מֵ⁠אֲחֵי⁠הֶ֖ם עֲשָׂרָֽה	1	The Hebrew text is difficult here. One way to read it is: “Then I separated 12 from the leaders of the priests: Sherebiah, Hashabiah, and with them ten from their brothers.” But since [8:18](../08/18.md) and [19](../08/19.md) specifically identify Sherebiah and Hashabiah as Levites, they could not have been leaders of the priests. An ancient Greek version of the book of Ezra says “and” before Sherebiah, so that this is a list of 24 men in total. Another way to read the Hebrew is as in the ULT, which also results in a list of 24 men. Both of these translations agree with [8:30](../08/30.md), which says that “the priests and the Levites” received the silver and gold and objects that Ezra weighed out to them. It will likely be clearest for your readers if you translate the verse in one of the latter two ways. Alternate translation: “Then I selected 12 leaders of the priests, along with Sherebiah, Hashabiah, and ten of their fellow Levites.”
8:24	rvwg		rc://*/ta/man/translate/figs-idiom	וָ⁠אַבְדִּ֛ילָ⁠ה	1	This expression means to set someone or something apart for a special purpose or assignment. Alternate translation: “Then I selected”
8:24	v6yb		rc://*/ta/man/translate/translate-names	לְ⁠שֵׁרֵֽבְיָ֣ה חֲשַׁבְיָ֔ה	1	These are the names of two men. See how you translated them in [8:18](../08/18.md) and [8:19](../08/19.md).
8:24	jx71		rc://*/ta/man/translate/figs-metaphor	מֵ⁠אֲחֵי⁠הֶ֖ם	1	Here, **brothers** is a figurative way of saying “fellow Levites,” although it is possible that some of the biological brothers of Sherebiah and Hashabiah were included in this group. Alternate translation: “of their fellow Levites”
8:25	lyek		rc://*/ta/man/translate/translate-bmoney	ו⁠אשקול⁠ה לָ⁠הֶ֔ם אֶת־הַ⁠כֶּ֥סֶף וְ⁠אֶת־הַ⁠זָּהָ֖ב וְ⁠אֶת־הַ⁠כֵּלִ֑ים	1	Ezra says he **weighed out** the money to the priests and Levites because ancient units of money such as the kikkar and the daric were actually units of the weight of precious metals. The value of the gold and silver objects would similarly have depended on their weight. Alternate translation: “I divided up the silver and gold and objects into 24 portions of equal value and gave one to each of the priests and Levites whom I had selected to transport them.”
8:25	p4y8		rc://*/ta/man/translate/figs-explicit	ו⁠אשקול⁠ה לָ⁠הֶ֔ם אֶת־הַ⁠כֶּ֥סֶף וְ⁠אֶת־הַ⁠זָּהָ֖ב וְ⁠אֶת־הַ⁠כֵּלִ֑ים	1	The implication is that Ezra divided up the money and the objects into 24 portions of roughly equal value and assigned one portion to each priest and Levite to transport. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “I divided up the silver and gold and objects into 24 portions of equal value and gave one to each of the priests and Levites I had selected to transport them”
8:25	vuis		rc://*/ta/man/translate/figs-metaphor	תְּרוּמַ֣ת בֵּית־אֱלֹהֵ֗י⁠נוּ	1	Alternate translation: “the gifts for the temple of our God”
8:25	yhvu		rc://*/ta/man/translate/figs-exclusive	אֱלֹהֵ֗י⁠נוּ	1	In this case, Ezra is using **our** in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “from the God to whom we all belong”
8:25	ke75		rc://*/ta/man/translate/figs-explicit	וְ⁠כָל־יִשְׂרָאֵ֖ל הַ⁠נִּמְצָאִֽים	1	The implication is that this refers to all of the Israelites who were living specifically in the province of Babylon, since Artaxerxes had authorized Ezra to invite contributions from people living throughout that province. Alternate translation: “and all the Israelites whom we could find in the province of Babylon” or “and all the Israelites who were living in the province of Babylon”
8:25	ptqo		rc://*/ta/man/translate/figs-idiom	וְ⁠כָל־יִשְׂרָאֵ֖ל הַ⁠נִּמְצָאִֽים	1	In this context, **were found** is an idiom that means “could be found” or “were there.” Alternate translation: “and all the Israelites whom we could find in the province of Babylon” or “and all the Israelites who were living in the province of Babylon”
8:25	klkw		rc://*/ta/man/translate/figs-personification	וְ⁠כָל־יִשְׂרָאֵ֖ל	1	Here the story refers to all of the Israelites as if they were a single person, their ancestor, Israel. Alternate translation: “and all the Israelites”
8:26	u3bb		rc://*/ta/man/translate/figs-metaphor	וָ⁠אֶשְׁקֲלָ֨⁠ה עַל־יָדָ֜⁠ם	1	While Ezra likely did literally place the money and the objects in the hands of the priests and Levites, **hand** here represents control and action. Alternate translation: “I entrusted to them for safe delivery”
8:26	kxz7		rc://*/ta/man/translate/figs-explicit	וָ⁠אֶשְׁקֲלָ֨⁠ה עַל־יָדָ֜⁠ם	1	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:”
8:26	v4vy		rc://*/ta/man/translate/translate-bmoney	כֶּ֗סֶף כִּכָּרִים֙ שֵֽׁשׁ־מֵא֣וֹת וַ⁠חֲמִשִּׁ֔ים וּ⁠כְלֵי־כֶ֥סֶף מֵאָ֖ה לְ⁠כִכָּרִ֑ים זָהָ֖ב מֵאָ֥ה כִכָּֽר	1	Since prices of precious metals vary over time, if you tried to express the value here in modern money, that could cause your Bible translation to become outdated and inaccurate. Instead you could express the amount using the ancient measurement, the kikkar, and explain in a note that a kikkar was equivalent to about 30 kilograms of weight. Alternatively, you could specify the weight of the silver in the text, as UST does. Alternate translation: “650 kikkars of silver, silver objects weighing 100 kikkars, and 100 kikkars of gold”
8:27	q2jm		rc://*/ta/man/translate/translate-bmoney	וּ⁠כְפֹרֵ֤י זָהָב֙ עֶשְׂרִ֔ים לַ⁠אֲדַרְכֹנִ֖ים אָ֑לֶף	1	1,000 darics was the total value of the 20 bowls, not the value of each one. Here again you could express the amount using the ancient measurement, the daric, and explain in a note that it was equivalent to about 8 or 8.5 grams, or about a quarter of an ounce. Alternatively, you could specify the weight of the gold in the text, as UST does. Alternate translation: “20 golden bowls worth a total of 1,000 darics”
8:28	zlh5		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אֹמְרָ֣⁠ה	1	This phrase indicates that the event the story will now relate came after the event it has just described. Ezra first weighed out the silver and gold and objects to the Levites, then he spoke the following words to them. In your translation, you can use the expression in your language that would best indicate this time sequence.
8:28	rbg4		rc://*/ta/man/translate/figs-quotemarks	וָ⁠אֹמְרָ֣⁠ה אֲלֵ⁠הֶ֗ם	1	**Them** refers to the selected priests and Levites. In the rest of this verse and in [8:29](../08/29.md), 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.
8:28	afyr		rc://*/ta/man/translate/figs-idiom	אַתֶּ֥ם קֹ֨דֶשׁ֙ לַ⁠יהוָ֔ה וְ⁠הַ⁠כֵּלִ֖ים קֹ֑דֶשׁ	1	Here, **holy** means “set apart for a special purpose.” Alternate translation: “I have selected you for a special mission. People also donated these objects for a special purpose. They are only to be used in the temple.”
8:28	w1c9		rc://*/ta/man/translate/figs-metaphor	אֱלֹהֵ֥י אֲבֹתֵי⁠כֶֽם	1	Here, **fathers** means “ancestors.” Alternate translation: “the God of your ancestors” or “the God whom your ancestors worshiped”
8:29	im6g		rc://*/ta/man/translate/figs-ellipsis	שִׁקְד֣וּ וְ⁠שִׁמְר֗וּ	1	Here Ezra leaves out some of the words that a sentence would ordinarily need in order to be complete. He is describing what the priests and Levites must do with the objects, the silver, and the gold that were devoted to Yahweh. You could indicate that explicitly if it would be helpful to your readers. Alternate translation: “Take good care of those things”
8:29	z0lx		rc://*/ta/man/translate/figs-hendiadys	שִׁקְד֣וּ וְ⁠שִׁמְר֗וּ	1	These two words work together to give one idea. Ezra uses them together to emphasize how carefully the priests and Levites need to guard the silver and gold and objects. Alternate translation: “Guard diligently”
8:29	mtxm		rc://*/ta/man/translate/figs-explicit	עַֽד־תִּשְׁקְל֡וּ	1	The implication is that when the priests and Levites arrived in Jerusalem, they would weigh out the silver, gold, and bronze to show the authorities there that they had not lost or taken any of it. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “until you could weigh them out to prove that all of it is there”
8:29	y29e		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵי֩	1	Here, **face** represents the presence of a person. Alternate translation: “in the presence of”
8:29	n925		rc://*/ta/man/translate/figs-ellipsis	וְ⁠שָׂרֵֽי־הָ⁠אָב֥וֹת לְ⁠יִשְׂרָאֵ֖ל	1	The phrase **the leaders of the fathers** seems to be another version of the expression “the heads of the fathers,” which is an abbreviated way of saying “the heads of father’s houses.” Review the note to [1:5](../01/05.md) if that would be helpful. Alternate translation: “and the clan leaders of Israel”
8:29	umrf		rc://*/ta/man/translate/figs-explicit	הַ⁠לִּשְׁכ֖וֹת בֵּ֥ית יְהוָֽה	1	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”
8:29	ng88		rc://*/ta/man/translate/figs-quotemarks	בֵּ֥ית יְהוָֽה	1	This is the end of Ezra’s quotation of what he told the selected priests and Levites. If you decided in [8:28](../08/28.md) 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.
8:30	ia74		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠קִבְּלוּ֙ הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֔ם	1	The word **So** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “In keeping with what Ezra told them, the priests and the Levites took”
8:30	ry58		rc://*/ta/man/translate/figs-metonymy	מִשְׁקַ֛ל הַ⁠כֶּ֥סֶף וְ⁠הַ⁠זָּהָ֖ב וְ⁠הַ⁠כֵּלִ֑ים	1	Here Ezra is describing the money and the objects 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”
8:30	phiv		rc://*/ta/man/translate/figs-idiom	וְ⁠קִבְּלוּ֙ הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֔ם מִשְׁקַ֛ל הַ⁠כֶּ֥סֶף וְ⁠הַ⁠זָּהָ֖ב וְ⁠הַ⁠כֵּלִ֑ים	1	The phrase **received the weight** means that these men, after observing the silver and gold and objects that Ezra weighed out to them ([8:26–27](../08/26.md)), accepted responsibility for the full amount of it according to the charge that Ezra had just given them. Alternate translation: “So the priests and the Levites accepted full responsibility for all of the silver and the gold and the objects”
8:30	al1q		rc://*/ta/man/translate/figs-exclusive	אֱלֹהֵֽי⁠נוּ	1	In this case, Ezra is using **our** in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong”
8:31	zzx4		rc://*/ta/man/translate/figs-exclusive	וַֽ⁠נִּסְעָ֞⁠ה	1	As Ezra tells his story, he uses **we** and **us** in the exclusive sense, that is, it excludes the reader. Alternate translation: “Then we started traveling”
8:31	c4v2		rc://*/ta/man/translate/translate-names	מִ⁠נְּהַ֣ר אַֽהֲוָ֗א	1	See how you translated this name in [8:15](../08/15.md). Alternate translation: “from the Ahava River”
8:31	ju8u		rc://*/ta/man/translate/translate-hebrewmonths	בִּ⁠שְׁנֵ֤ים עָשָׂר֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן	1	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”
8:31	c9im		rc://*/ta/man/translate/translate-ordinal	בִּ⁠שְׁנֵ֤ים עָשָׂר֙ לַ⁠חֹ֣דֶשׁ הָ⁠רִאשׁ֔וֹן	1	The Hebrew uses a cardinal number here, **12**, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “twelfth,” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “on the twelfth day of the first month”
8:31	b7m1		rc://*/ta/man/translate/figs-metaphor	וְ⁠יַד־אֱלֹהֵ֨י⁠נוּ֙ הָיְתָ֣ה עָלֵ֔י⁠נוּ	1	As in the expression **hand of our God upon us** in [8:18](../08/18.md), **hand** here 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”
8:31	mz87		rc://*/ta/man/translate/figs-exclusive	אֱלֹהֵ֨י⁠נוּ֙	1	In this case, Ezra is using **our** in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong”
8:31	dj8h		rc://*/ta/man/translate/figs-parallelism	וַ⁠יַּ֨צִּילֵ֔⁠נוּ מִ⁠כַּ֥ף אוֹיֵ֛ב וְ⁠אוֹרֵ֖ב עַל־הַ⁠דָּֽרֶךְ	1	These two phrases mean similar things. Ezra essentially says the same thing twice to emphasize how carefully God protected this group that was transporting so much treasure. If saying nearly the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “and God protected us from any robbers along the way” However, you could also choose to bring out the slight difference in meaning. The first phrase is more general, and the second phrase describes more specifically how someone might have robbed the group. Alternate translation: “and God protected us and prevented any bandits who were hiding along the roadways from robbing us”
8:31	qn0g		rc://*/ta/man/translate/figs-metaphor	מִ⁠כַּ֥ף אוֹיֵ֛ב	1	**Palm** here is another way of saying “hand,” which represents strength and power. Alternate translation: “from hostile attacks”
8:31	pj64		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠אוֹרֵ֖ב עַל־הַ⁠דָּֽרֶךְ	1	The abstract noun **ambush** refers to the way bandits will lie in wait along a roadside to rob travelers. If it would be helpful in your language, you could translate the idea behind this word with a noun phrase. Alternate translation: “and from bandits who lie in wait along the roadside”
8:32	bhdp		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠נָּב֖וֹא	1	The word **so** indicates that the sentence it introduces explains the results of what the previous sentence described. The group reached Jerusalem safely because God protected them. Alternate translation: “As a result, we came”
8:32	ls7w		rc://*/ta/man/translate/figs-exclusive	וַ⁠נָּב֖וֹא & וַ⁠נֵּ֥שֶׁב	1	As Ezra tells his story, he uses **we** in the exclusive sense, that is, it excludes the reader.
8:32	ragy		rc://*/ta/man/translate/figs-explicit	וַ⁠נָּב֖וֹא יְרוּשָׁלִָ֑ם וַ⁠נֵּ֥שֶׁב שָׁ֖ם יָמִ֥ים שְׁלֹשָֽׁה	1	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”
8:33	p3qm		rc://*/ta/man/translate/figs-activepassive	נִשְׁקַ֣ל הַ⁠כֶּסֶף֩ וְ⁠הַ⁠זָּהָ֨ב וְ⁠הַ⁠כֵּלִ֜ים	1	If it would be helpful 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 that they had transported”
8:33	qz5m		rc://*/ta/man/translate/figs-exclusive	אֱלֹהֵ֗י⁠נוּ	1	In this case, Ezra is using **our** in the inclusive sense, that is, it includes the reader, since he is reporting his trip to fellow believers in God. Alternate translation: “the God to whom we all belong”
8:33	b9l2		rc://*/ta/man/translate/figs-metaphor	עַ֠ל יַד	1	As in [8:26](../08/26.md), while the priests and Levites likely did place the money and the objects in the hands of the temple leaders, **hand** here represents control and responsibility. Alternate translation: “into the custody of”
8:33	lte3		rc://*/ta/man/translate/translate-names	מְרֵמ֤וֹת בֶּן־אֽוּרִיָּה֙	1	**Meremoth** is the name of a man, and **Uriah** is the name of his father.
8:33	jb4h		rc://*/ta/man/translate/translate-names	אֶלְעָזָ֣ר בֶּן־פִּֽינְחָ֑ס	1	**Eleazar** is the name of a man, and **Phinehas** is the name of his father.
8:33	vg4k		rc://*/ta/man/translate/translate-names	יוֹזָבָ֧ד בֶּן־יֵשׁ֛וּעַ	1	**Jozabad** is the name of a man, and **Jeshua** is the name of his father.
8:33	jrat		rc://*/ta/man/translate/translate-names	וְ⁠נֽוֹעַדְיָ֥ה בֶן־בִּנּ֖וּי	1	**Noadiah** is the name of a man, and **Binnui** is the name of his father.
8:34	sqb5		rc://*/ta/man/translate/figs-explicit	בְּ⁠מִסְפָּ֥ר בְּ⁠מִשְׁקָ֖ל לַ⁠כֹּ֑ל	1	This means that the objects and the bars or coins of silver and gold were both counted and weighed. The implication is that this was a double confirmation of the honesty of the priests and Levites who had transported these donations. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “everything was both counted and weighed as proof that the men who had carried it had not lost or stolen anything”
8:34	nh2n		rc://*/ta/man/translate/figs-activepassive	וַ⁠יִּכָּתֵ֥ב כָּֽל־הַ⁠מִּשְׁקָ֖ל	1	If it would be helpful 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 of the silver and gold and of the objects”
8:35	gxu7		rc://*/ta/man/translate/figs-parallelism	הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה	1	These two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “The Jews who had returned from exile”
8:35	qo2t		rc://*/ta/man/translate/figs-idiom	הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה	1	As indicated in [2:1](../02/01.md) and [8:35](../08/35.md), 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”
8:35	fbh8		rc://*/ta/man/translate/figs-123person	הַ֠⁠בָּאִים מֵֽ⁠הַ⁠שְּׁבִ֨י בְנֵֽי־הַ⁠גּוֹלָ֜ה	1	Here the story shifts from Ezra's first-person account to a third-person account. If that is confusing in your language, you can continue the story in first person. Alternate translation: “We who had gone into exile in Babylonia but had now returned from captivity”
8:35	lgl7		rc://*/ta/man/translate/figs-explicit	הִקְרִ֥יבוּ עֹל֣וֹת ׀ לֵ⁠אלֹהֵ֣י יִשְׂרָאֵ֗ל פָּרִ֨ים שְׁנֵים־עָשָׂ֤ר עַל־כָּל־יִשְׂרָאֵל֙ אֵילִ֣ים ׀ תִּשְׁעִ֣ים וְ⁠שִׁשָּׁ֗ה כְּבָשִׂים֙ שִׁבְעִ֣ים וְ⁠שִׁבְעָ֔ה צְפִירֵ֥י חַטָּ֖את שְׁנֵ֣ים עָשָׂ֑ר הַ⁠כֹּ֖ל עוֹלָ֥ה לַ⁠יהוָֽה	1	The book assumes that readers will recognize that there are two types of offerings here. The bulls, rams, and lambs are offerings of the first type. They were offered in order to express a desire to be in good standing with God by creating an aroma, the smell of roasting meat, that was considered to be pleasing to God. These were completely burned up. The goats are the second type of offering. As in [6:17](../06/17.md), the goats were a **sin offering**. These were offered as a request for forgiveness from God. As explained in Leviticus 4:22–26 and 6:24–30, only the fat of these goats was burned up. The meat of these goats was for the priests to eat. The phrase **The whole was a burnt up offering** is a summary that includes the two types of offerings, one that was completely burned up and the other that was partially burned up. Therefore the final sentence means, “All of this was properly subjected to fire on the altar as sacrifices to Yahweh.” The book assumes that readers know this. If it would be helpful in your language, you could say this explicitly. Alternate translation: “offered as burnt offerings to the God of Israel 12 bulls for all Israel, 96 rams, and 77 lambs, and as a sin offering 12 male goats. All of these sacrifices were offered to Yahweh through fire on the altar”
8:35	rdop		rc://*/ta/man/translate/translate-symaction	הִקְרִ֥יבוּ עֹל֣וֹת ׀ לֵ⁠אלֹהֵ֣י יִשְׂרָאֵ֗ל פָּרִ֨ים שְׁנֵים־עָשָׂ֤ר עַל־כָּל־יִשְׂרָאֵל֙ אֵילִ֣ים ׀ תִּשְׁעִ֣ים וְ⁠שִׁשָּׁ֗ה כְּבָשִׂים֙ שִׁבְעִ֣ים וְ⁠שִׁבְעָ֔ה צְפִירֵ֥י חַטָּ֖את שְׁנֵ֣ים עָשָׂ֑ר	1	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”
8:36	r5gu		rc://*/ta/man/translate/figs-explicit	וַֽ⁠יִּתְּנ֣וּ ׀ אֶת־דָּתֵ֣י הַ⁠מֶּ֗לֶךְ לַ⁠אֲחַשְׁדַּרְפְּנֵי֙ הַ⁠מֶּ֔לֶךְ וּ⁠פַחֲו֖וֹת עֵ֣בֶר הַ⁠נָּהָ֑ר	1	Here, **the laws of the king** seem to mean the decrees that Artaxerxes issued in the letter he gave to Ezra, and specifically the provisions that allowed Ezra to ask for support for the temple, exempted temple personnel from taxation, and allowed Ezra to appoint judges. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Ezra and the Jewish leaders informed the royal officials and governors in Beyond-the-River province of the decrees that Artaxerxes had issued in his letter to Ezra”
8:36	szj3		rc://*/ta/man/translate/figs-123person	וַֽ⁠יִּתְּנ֣וּ	1	Here the story uses a third-person account rather than Ezra's first-person account. If that is confusing in your language, you can continue the story in first person. Alternate translation: “We also gave”
8:36	tep8		rc://*/ta/man/translate/translate-unknown	לַ⁠אֲחַשְׁדַּרְפְּנֵי֙ הַ⁠מֶּ֔לֶךְ וּ⁠פַחֲו֖וֹת	1	The word **satraps** refers to rulers appointed by the king to rule over his provinces, such as the province of Beyond-the-River in which Judah was located. The **governors** were lower officials who worked in the province under the direction of the satrap. Use the words that communicate this best in your language. Alternate translation: “to those who rule over the king's provinces and to the authorities in the province of”
8:36	d38g		rc://*/ta/man/translate/figs-metaphor	וְ⁠נִשְּׂא֥וּ אֶת־הָ⁠עָ֖ם וְ⁠אֶת־בֵּֽית־הָ⁠אֱלֹהִֽים	1	Here, **lifted** is a metaphor that means supported and sustained. Alternate translation: “The group that had returned with Ezra supported the people of Judah and Jerusalem and the temple of God.”
9:intro	k1yz				0	# Ezra 9 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Intermarriage\n\nWhen Ezra found out that many Jews who had returned from exile had married Gentile wives, he prayed to God and confessed this sin of his people. He acknowledged that God had been good to them much more than they deserved by letting these few people return from captivity and then they sinned by marrying Gentile wives. The Jewish people had done this before and God had punished them for it. God forbade this type of marriage because it caused the people to worship other gods. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### Exclusive forms\n\nEzra uses many first person plural pronouns as he prays to God. Since Ezra is speaking to God, these forms of “we,” “us,” and “our” would all be the exclusive forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
9:1	ella		rc://*/ta/man/translate/grammar-connect-time-sequential	וּ⁠כְ⁠כַלּ֣וֹת אֵ֗לֶּה	1	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.
9:1	nhkw		rc://*/ta/man/translate/writing-newevent	וּ⁠כְ⁠כַלּ֣וֹת	1	The word **now** introduces a new event in the story. If your language has a word or expression for introducing a new event, use that here.
9:1	on7w		rc://*/ta/man/translate/figs-explicit	הַ⁠שָּׂרִים֙	1	These appear to be the same **leaders** as in [8:29](../08/29.md), 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”
9:1	krhd		rc://*/ta/man/translate/figs-quotemarks	נִגְּשׁ֨וּ אֵלַ֤⁠י & לֵ⁠אמֹ֔ר	1	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.
9:1	kb76		rc://*/ta/man/translate/figs-metaphor	לֹֽא־נִבְדְּל֞וּ & מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	Separation here is a spatial metaphor for behavior. As in [6:21](../06/21.md), 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”
9:1	tgdv		rc://*/ta/man/translate/figs-idiom	מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת כְּ֠⁠תוֹעֲבֹֽתֵי⁠הֶם	1	While the similar phrase in [6:21](../06/21.md) spoke of “uncleanness,” that is, things that God does not accept, the phrase here speaks of **abominations**, that is, things that are very displeasing to God. Alternate translation: “from the things that are very displeasing to God that the other people groups living in the land do”
9:1	u0xi		rc://*/ta/man/translate/figs-idiom	מֵ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	See how you translated this expression in [3:3](../03/03.md). It refers to members of other people groups who were living in and around the province of Judah. Alternate translation: “from the other people groups living in the land”
9:1	wnt5		rc://*/ta/man/translate/translate-names	לַ⁠כְּנַעֲנִ֨י הַ⁠חִתִּ֜י הַ⁠פְּרִזִּ֣י הַ⁠יְבוּסִ֗י הָֽ⁠עַמֹּנִי֙ הַ⁠מֹּ֣אָבִ֔י הַ⁠מִּצְרִ֖י וְ⁠הָ⁠אֱמֹרִֽי	1	These are the names of eight people groups.
9:2	r46x		rc://*/ta/man/translate/grammar-connect-logic-result	כִּֽי	1	Here, **For** indicates that the sentence it introduces explains the reasons for the statement that the leaders make in the previous sentence. Alternate translation: “You see,”
9:2	vrsp		rc://*/ta/man/translate/figs-idiom	נָשְׂא֣וּ מִ⁠בְּנֹֽתֵי⁠הֶ֗ם לָ⁠הֶם֙ וְ⁠לִ⁠בְנֵי⁠הֶ֔ם	1	The phrase **lifted from their daughters** is an idiom that means “married some of their women.” Alternate translation: “Israelite men have married women from these other groups, and they have also gotten wives for their sons from those groups.”
9:2	iac7		rc://*/ta/man/translate/figs-metaphor	וְ⁠הִתְעָֽרְבוּ֙ זֶ֣רַע הַ⁠קֹּ֔דֶשׁ בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	Here, **mixed** is a metaphor for blending one thing into another. Alternate translation: “so they are blending the Jewish people right in with the other people groups living in the land”
9:2	mncx		rc://*/ta/man/translate/figs-explicit	וְ⁠הִתְעָֽרְבוּ֙ זֶ֣רַע הַ⁠קֹּ֔דֶשׁ בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	The implication is that as a result of these marriages, not only was a distinct Jewish lineage being lost, the Jewish people were also beginning to follow the practices of these other groups rather than the commandments of God. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “so they are blending the Jewish people right in with the other people groups living in the land, and they are starting to follow their practices rather than the law of God”
9:2	fyoq		rc://*/ta/man/translate/figs-idiom	זֶ֣רַע הַ⁠קֹּ֔דֶשׁ	1	As in [8:28](../08/28.md), **holiness** means “that which is set apart for a special purpose.” Here, the word refers specifically to the fact that God had set apart the Israelites to be a model community of God’s followers. Alternate translation: “the Jewish people, who belong to God,”
9:2	wk5m		rc://*/ta/man/translate/figs-idiom	זֶ֣רַע הַ⁠קֹּ֔דֶשׁ	1	Here, **seed** means “descendants.” The reference here is specifically to the descendants of Jacob, who was also known as Israel, and specifically to his descendants who were living in Judah and Jerusalem, that is, the Jews who had returned from exile. Alternate translation: “the Jewish people, who belong to God,”
9:2	oxmn		rc://*/ta/man/translate/figs-idiom	בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת	1	As in [9:1](../09/01.md), this expression refers to members of other people groups who were living in and around the province of Judah. Alternate translation: “with the other people groups living in this land”
9:2	iie7		rc://*/ta/man/translate/figs-metaphor	וְ⁠יַ֧ד הַ⁠שָּׂרִ֣ים וְ⁠הַ⁠סְּגָנִ֗ים הָֽיְתָ֛ה בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה רִאשׁוֹנָֽה	1	Here, **hand** represents control and action. Alternate translation: “And our clan leaders and provincial officials were actually the first ones to disobey in this way”
9:2	dwaf		rc://*/ta/man/translate/figs-metaphor	בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה	1	Here, **unfaithfulness** means disobedience to God. Alternate translation: “to disobey God in this way”
9:2	vdhr		rc://*/ta/man/translate/figs-doublet	הַ⁠שָּׂרִ֣ים וְ⁠הַ⁠סְּגָנִ֗ים	1	These terms mean similar things, but it seems that **leaders** may refer to the heads of the clans and that **rulers** may refer to official leaders of government. If your language uses one word for both of those, you can combine them and use that word here. Alternate translation: “our chiefs”
9:2	yn4s		rc://*/ta/man/translate/figs-quotemarks	בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה	1	This is the end of Ezra’s quotation of what the clan leaders told him. If you decided in [9:1](../09/01.md) 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.
9:3	ck87		rc://*/ta/man/translate/translate-symaction	קָרַ֥עְתִּי אֶת־בִּגְדִ֖⁠י וּ⁠מְעִילִ֑⁠י וָ⁠אֶמְרְטָ֞⁠ה מִ⁠שְּׂעַ֤ר רֹאשִׁ⁠י֙ וּ⁠זְקָנִ֔⁠י וָ⁠אֵשְׁבָ֖⁠ה מְשׁוֹמֵֽם	1	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”
9:3	qhy7			מְשׁוֹמֵֽם	1	The sense of this word is that Ezra was so overwhelmed with shock and horror that he did not move or speak. In your translation, you can use the expression in your language that would best indicate this. Alternate translation: “stunned” or “devastated”
9:4	k68j		rc://*/ta/man/translate/figs-activepassive	וְ⁠אֵלַ֣⁠י יֵאָסְפ֗וּ כֹּ֤ל חָרֵד֙ בְּ⁠דִבְרֵ֣י אֱלֹהֵֽי־יִשְׂרָאֵ֔ל עַ֖ל מַ֣עַל הַ⁠גּוֹלָ֑ה	1	If it would be helpful 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”
9:4	xsvq		rc://*/ta/man/translate/figs-metaphor	כֹּ֤ל חָרֵד֙	1	Often in the Old Testament, **trembled** is a metaphor meaning to regard someone or something with respect and reverential fear. That is likely included in the meaning here, but in this context, the expression also seems to indicate an actual physical response to the situation, just as Ezra did not move or speak. Alternate translation: “everyone who was distressed”
9:4	adr0		rc://*/ta/man/translate/figs-metaphor	בְּ⁠דִבְרֵ֣י אֱלֹהֵֽי־יִשְׂרָאֵ֔ל	1	This phrase does not refer to something that God said on this occasion. Rather, it refers 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](../09/10.md) and [9:11](../09/11.md). Alternate translation: “at the commandments of the God of Israel”
9:4	sfvr		rc://*/ta/man/translate/figs-abstractnouns	עַ֖ל מַ֣עַל הַ⁠גּוֹלָ֑ה	1	The abstract noun **exiles** refers in this context to the Jews who had returned to their homeland from Babylon. Here, **the exiles** seems to be equivalent to the longer phrase **the sons of the exile** in several other places in the book. If it would be helpful 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”
9:4	ys46		rc://*/ta/man/translate/figs-metaphor	עַ֖ל מַ֣עַל הַ⁠גּוֹלָ֑ה	1	As in [9:2](../09/02.md), **unfaithfulness** means “disobedience.” Alternate translation: “because of the disobedience of the Jews who had returned to their homeland”
9:4	m8dw		rc://*/ta/man/translate/translate-unknown	וַ⁠אֲנִי֙ יֹשֵׁ֣ב מְשׁוֹמֵ֔ם עַ֖ד לְ⁠מִנְחַ֥ת הָ⁠עָֽרֶב	1	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”
9:5	v2nb		rc://*/ta/man/translate/figs-idiom	קַ֚מְתִּי מִ⁠תַּֽעֲנִיתִ֔⁠י וּ⁠בְ⁠קָרְעִ֥⁠י בִגְדִ֖⁠י וּ⁠מְעִילִ֑⁠י	1	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](../01/05.md), [3:2](../03/02.md), and [5:2](../05/02.md), it means to take action to get an enterprise under way. Ezra had been sitting motionless to show how ashamed and upset he was. Now he began to take action to address the situation that the clan leaders had told him about. Alternate translation: “I stopped sitting motionless in my torn clothes and began to do something about the situation”
9:5	zygv		rc://*/ta/man/translate/translate-symaction	וּ⁠בְ⁠קָרְעִ֥⁠י בִגְדִ֖⁠י וּ⁠מְעִילִ֑⁠י	1	As the note to [9:3](../09/03.md) 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”
9:5	qye1		rc://*/ta/man/translate/translate-symaction	וָֽ⁠אֶכְרְעָ⁠ה֙ עַל־בִּרְכַּ֔⁠י וָ⁠אֶפְרְשָׂ֥⁠ה כַפַּ֖⁠י אֶל־יְהוָ֥ה אֱלֹהָֽ⁠י	1	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.”
9:6	y5xu		rc://*/ta/man/translate/figs-quotemarks	וָ⁠אֹמְרָ֗⁠ה	1	After this phrase Ezra begins to quote what he said out loud in prayer on this occasion. The quotation continues through [9:15](../09/15.md). 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.
9:6	n5z1		rc://*/ta/man/translate/figs-possession	אֱלֹהַ⁠י֙ & אֱלֹהַ֛⁠י	1	Here, **My God** means that Ezra belongs to God, not that God belongs to Ezra. If that is not clear in your language, then use a different phrase. Alternate translation: “O God, to whom I belong” or “God, whom I worship”
9:6	yz8d		rc://*/ta/man/translate/figs-doublet	בֹּ֣שְׁתִּי וְ⁠נִכְלַ֔מְתִּי	1	**Ashamed** and **humiliated** mean very similar things. Ezra uses them together to emphasize how disgraced he feels by what the Israelites have done. If it would be helpful in your language, you could combine these terms into a single expression. Alternate translation: “I am deeply disgraced”
9:6	xiue		rc://*/ta/man/translate/figs-metaphor	לְ⁠הָרִ֧ים & פָּנַ֖⁠י אֵלֶ֑י⁠ךָ	1	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.”
9:6	aca6		rc://*/ta/man/translate/figs-parallelism	כִּ֣י עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙ לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה עַ֥ד לַ⁠שָּׁמָֽיִם	1	These two phrases mean similar things. Ezra uses the repetition to emphasize how guilty the people of Israel are. If repeating the same thing twice would be confusing for your readers, you could combine the phrases into one and show the emphasis in another way. Alternate translation: “We have committed such great sins that our guilt because of them is completely overwhelming us” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The first phrase speaks of the effects of these sins on the Israelites, while the second phrase speaks of their effects on their standing with God. Alternate translation: “We have committed such great sins that they are overwhelming us, and we know that they are making us guilty before you”
9:6	axnk		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙ לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה עַ֥ד לַ⁠שָּׁמָֽיִם	1	If it would be helpful in your language, you could put this sentence first in the prayer (after **My God**), since it gives the reason for the result of Ezra feeling ashamed. You could show the connection by using a word like “so” after this phrase. Alternate translation: “we have committed such great sins that we are completely guilty, and we know that we are very guilty before you. And so”
9:6	krv9		rc://*/ta/man/translate/figs-metaphor	עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙ לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ	1	Here, **multiplied** means to become much greater in number. Ezra uses that expression to describe how serious the sins of the Israelites are. Alternate translation: “we have committed so many sins that it is like they have piled up higher than our heads”
9:6	eimq		rc://*/ta/man/translate/figs-abstractnouns	עֲוֺנֹתֵ֤י⁠נוּ רָבוּ֙	1	If it would be helpful in your language, you could express the idea behind the abstract noun **iniquities** with a phrase such as “sins that we have committed.” Alternate translation: “the great sins that we have committed”
9:6	bzgy		rc://*/ta/man/translate/figs-metaphor	לְ⁠מַ֣עְלָ⁠ה רֹּ֔אשׁ	1	Ezra uses a spatial metaphor to describe the degree to which the sins have become greater in number. Alternate translation: “to the point that they are obvious to everyone”
9:6	c8or		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה	1	If it would be helpful in your language, you could express the idea behind the abstract noun **guilt** with a phrase such as “make guilty.” Alternate translation: “and our sins are making us guilty”
9:6	athx		rc://*/ta/man/translate/figs-metonymy	וְ⁠אַשְׁמָתֵ֥⁠נוּ גָדְלָ֖ה עַ֥ד לַ⁠שָּׁמָֽיִם	1	Here, Ezra speaks of God by reference to something associated with him, **the heavens**, which was considered to be the place where God lived. The expression **and our guilt has grown up as far as to the heavens** means that the sins have become so numerous that the pile of them has reached to God in heaven. In other words, their sin is against God himself. Alternate translation: “and our many sins have made us very guilty before you”
9:7	sv5f		rc://*/ta/man/translate/figs-idiom	מִ⁠ימֵ֣י אֲבֹתֵ֗י⁠נוּ	1	The term **days** is used here to refer a particular period of time. Alternate translation: “From the time when our ancestors lived”
9:7	aqdp		rc://*/ta/man/translate/figs-metaphor	אֲבֹתֵ֗י⁠נוּ	1	**Fathers** here, means “ancestors.” Alternate translation: “our ancestors”
9:7	jw4h		rc://*/ta/man/translate/figs-idiom	עַ֖ד הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה	1	In this context, **day** does not refer to one specific day, but rather, to a more general time. Alternate translation: “until this time”
9:7	ur0z		rc://*/ta/man/translate/figs-metonymy	אֲנַ֨חְנוּ֙ בְּ⁠אַשְׁמָ֣ה גְדֹלָ֔ה	1	Here, Ezra speaks 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”
9:7	rgen		rc://*/ta/man/translate/figs-metonymy	אֲנַ֨חְנוּ֙	1	By **we** here, Ezra is referring to all of the Jewish people. See the UST.
9:7	wet1		rc://*/ta/man/translate/figs-abstractnouns	בְּ⁠אַשְׁמָ֣ה גְדֹלָ֔ה	1	If it would be helpful in your language, you could express the idea behind the abstract noun **guilt** with a verb such as “disobey.” Alternate translation: “consistently disobeyed you”
9:7	h1bs		rc://*/ta/man/translate/figs-activepassive	נִתַּ֡נּוּ אֲנַחְנוּ֩ מְלָכֵ֨י⁠נוּ כֹהֲנֵ֜י⁠נוּ בְּ⁠יַ֣ד ׀ מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translation: “you put us, our kings, and our priests into the hands of foreign rulers”
9:7	dr9f		rc://*/ta/man/translate/figs-metaphor	נִתַּ֡נּוּ אֲנַחְנוּ֩ מְלָכֵ֨י⁠נוּ כֹהֲנֵ֜י⁠נוּ בְּ⁠יַ֣ד ׀ מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת	1	Here, **hand** represents power and control. Alternate translation: “you allowed foreign rulers to conquer us, our kings, and our priests”
9:7	v9sd		rc://*/ta/man/translate/figs-idiom	מַלְכֵ֣י הָ⁠אֲרָצ֗וֹת	1	The **kings of the lands** would be the rulers of the “people of the lands” whom Ezra mentions in [9:1](../09/01.md) and [9:2](../09/02.md), and of similar foreign people groups. Alternate translation: “foreign rulers”
9:7	f2hv		rc://*/ta/man/translate/figs-idiom	בַּ⁠חֶ֜רֶב בַּ⁠שְּׁבִ֧י וּ⁠בַ⁠בִּזָּ֛ה וּ⁠בְ⁠בֹ֥שֶׁת פָּנִ֖ים	1	Other than **by sword**, these are not the means by which the foreign rulers conquered the Israelites. Rather, they are primarily things that happened to the Israelites after they were conquered. It may be helpful to make this a separate sentence. Alternate translation: “They killed some of us, they took others of us away from our homeland, they stole the things that belonged to us, and all of this has made us greatly ashamed”
9:7	kz7f		rc://*/ta/man/translate/figs-metonymy	בַּ⁠חֶ֜רֶב	1	The sword represents killing, by reference to one kind of weapon that can kill a person. Alternate translation: “who killed some of us”
9:7	lc37		rc://*/ta/man/translate/figs-abstractnouns	בַּ⁠שְּׁבִ֧י	1	If it would be helpful in your language, you could express the idea behind the abstract noun **captivity** with a verb such as “take away.” Alternate translation: “who took others away from our homeland”
9:7	uiq9		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠בַ⁠בִּזָּ֛ה	1	If it would be helpful in your language, you could express the idea behind the abstract noun **plunder** with a verb such as “steal.” Alternate translation: “who stole the things that belonged to us”
9:7	x0gf		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠בְ⁠בֹ֥שֶׁת פָּנִ֖ים	1	If it would be helpful in your language, you could express the idea behind the abstract noun **shame** with a word such as “ashamed.” Alternate translation: “and all of this has made us greatly ashamed”
9:7	uvig		rc://*/ta/man/translate/figs-synecdoche	וּ⁠בְ⁠בֹ֥שֶׁת פָּנִ֖ים	1	Here, Ezra uses the **face** to describe the whole person figuratively, by reference to one part of a person, their face, which would show their shame by its expression. Alternate translation: “and made us greatly ashamed”
9:7	nj7e		rc://*/ta/man/translate/figs-idiom	כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה	1	In this context, **day** does not refer to one specific day, but rather to a more general time that includes the day that Ezra is praying to God. Alternate translation: “and that is still our situation now”
9:8	vlor		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠עַתָּ֡ה	1	The phrase **But now** indicates that the sentence that it introduces draws a contrast between what the Israelites had been experiencing in the past and what God was now doing. Use a natural way in your language to indicate this contrast.
9:8	q4h6		rc://*/ta/man/translate/figs-idiom	כִּ⁠מְעַט־רֶגַע֩	1	Alternate translation: “for just a short time”
9:8	jqq9		rc://*/ta/man/translate/figs-abstractnouns	הָיְתָ֨ה תְחִנָּ֜ה מֵ⁠אֵ֣ת ׀ יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ	1	The abstract noun **favor** refers to one person helping another person even if that person does not deserve it. If it would be helpful 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” or “Yahweh our God has been gracious to us”
9:8	ym5g		rc://*/ta/man/translate/figs-personification	הָיְתָ֨ה תְחִנָּ֜ה מֵ⁠אֵ֣ת ׀ יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ	1	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”
9:8	rdwg		rc://*/ta/man/translate/figs-123person	הָיְתָ֨ה תְחִנָּ֜ה מֵ⁠אֵ֣ת ׀ יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ	1	Ezra is speaking to Yahweh in prayer, and accordingly, he addresses him in the second person in [9:6](../09/06.md) and in [9:10–15](../09/10.md). 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 helpful in your language, you could translate his words in the second person. Alternate translation: “you, Yahweh our God, have been merciful to us”
9:8	vhtl		rc://*/ta/man/translate/figs-metaphor	וְ⁠לָ⁠תֶת־לָ֥⁠נוּ יָתֵ֖ד	1	Ezra speaks of the Jews’ current situation of safety and security in their homeland as if it were a **peg** or “stake,” such as one would pound securely into the ground in order to fasten the cords of a tent to it, or such as one would fasten to a wall in order to hang utensils on it safely and securely. If it would be helpful in your language, you could express this with a different metaphor that conveys this sense of stability and security, or express this plainly. Alternate translation: “and to bring us into a safe situation”
9:8	b420		rc://*/ta/man/translate/figs-idiom	בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ	1	Here the word **holy** means “set apart for a special purpose.” The temple was God’s **holy place** because it was set apart for his worship. Alternate translation: “in his temple”
9:8	jjw0		rc://*/ta/man/translate/figs-123person	בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ	1	Here again Ezra speaks of God in the third person. If it would be helpful in your language, you could translate his words in the second person. Alternate translation: “in your temple.”
9:8	q90t			בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ	1	Ezra speaks of the **peg** as if it were in God’s temple, likely because God was considered to be present there. Alternate translation: “in your presence”
9:8	lst9		rc://*/ta/man/translate/figs-metonymy	בִּ⁠מְק֣וֹם קָדְשׁ֑⁠וֹ	1	Ezra may be speaking of the presence of God by association to mean the protection of God. Alternate translation: “under your protection”
9:8	h7p2		rc://*/ta/man/translate/grammar-connect-logic-result	לְ⁠הַשְׁאִ֥יר לָ֨⁠נוּ֙ פְּלֵיטָ֔ה	1	This phrase starts with **to**, which indicates here that the phrase that follows is a result of the phrase that came before. In fact, there are four results in this verse of receiving favor from God. Each result begins with the word **to**. Use a natural way in your language to indicate that these are results of receiving favor from God.
9:8	e1ad		rc://*/ta/man/translate/figs-123person	לְ⁠הָאִ֤יר & אֱלֹהֵ֔י⁠נוּ	1	Here again Ezra speaks of God in the third person. If it would be helpful in your language, you could translate his words in the second person. Alternate translation: “for you, our God, to bring light to”
9:8	gg6p		rc://*/ta/man/translate/figs-parallelism	לְ⁠הָאִ֤יר עֵינֵ֨י⁠נוּ֙ אֱלֹהֵ֔י⁠נוּ וּ⁠לְ⁠תִתֵּ֛⁠נוּ מִֽחְיָ֥ה מְעַ֖ט בְּ⁠עַבְדֻתֵֽ⁠נוּ	1	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 helpful in your language, you could combine these phrases. Alternate translation: “and for our God to enable our community to thrive a little even under foreign domination” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase says more specifically how God has accomplished what the first phrase describes. Alternate translation: “for our God to give us new vitality by giving us greater freedom even though we are under foreign domination”
9:8	fzoq		rc://*/ta/man/translate/figs-metaphor	לְ⁠הָאִ֤יר עֵינֵ֨י⁠נוּ֙ אֱלֹהֵ֔י⁠נוּ	1	To **brighten** the **eyes** of a person means to give them new life and vitality in the sense of restoring someone's happiness or well-being. Alternate translation: “for our God to give us new vitality”
9:8	f4s0		rc://*/ta/man/translate/figs-explicit	וּ⁠לְ⁠תִתֵּ֛⁠נוּ מִֽחְיָ֥ה מְעַ֖ט בְּ⁠עַבְדֻתֵֽ⁠נוּ	1	Since Ezra says that God has made the community more alive **in our slavery**, he seems to be referring implicitly to the greater measure of freedom that King Artaxerxes has allowed them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “by giving us greater freedom even though we are under foreign domination”
9:9	w0m3		rc://*/ta/man/translate/figs-hyperbole	כִּֽי־עֲבָדִ֣ים אֲנַ֔חְנוּ	1	Ezra describes the Jewish people as **slaves**, which is an exaggeration that he uses to express humility before God. It is true that their ancestors were taken as captives to Babylon where they were forced to serve the king, and that even now they must do as the king commands, but those who have returned to Judah are allowed to manage their own daily affairs. Alternate translation: “The Babylonians made our people to be slaves”
9:9	n7de		rc://*/ta/man/translate/figs-123person	לֹ֥א עֲזָבָ֖⁠נוּ אֱלֹהֵ֑י⁠נוּ	1	Ezra continues to speak of God in the third person. If it would be helpful in your language, you could translate his words in the second person. Alternate translation: “you, our God, have not forsaken us”
9:9	gk7w		rc://*/ta/man/translate/grammar-connect-logic-contrast	וַֽ⁠יַּט	1	This word **But** indicates that the sentence it introduces draws a contrast between what the Israelites might have expected God to do, since they were being punished for their disobedience, and what God actually did. You could begin the sentence with a phrase such as “on the contrary” or other method in your language to indicate this contrast.
9:9	h0hr		rc://*/ta/man/translate/figs-metaphor	וַֽ⁠יַּט־עָלֵ֣י⁠נוּ חֶ֡סֶד	1	As in [7:28](../07/28.md), Ezra uses a spatial metaphor to depict help stretching out to him from Yahweh. Alternate translation: “On the contrary, he has helped us, as he promised”
9:9	xh8d		rc://*/ta/man/translate/figs-abstractnouns	וַֽ⁠יַּט־עָלֵ֣י⁠נוּ חֶ֡סֶד לִ⁠פְנֵי֩ מַלְכֵ֨י פָרַ֜ס	1	Here, the abstract noun **faithfulness** refers to a person wanting to do everything that they can to help another person. As in [3:11](../03/11.md) and [7:28](../07/28.md), **covenant faithfulness** refers specifically to Yahweh doing that for the people of Israel because of his covenant with them, which contained the promises that he had made to them. If it would be helpful in your language, you could translate the idea behind this phrase with verbs such as “help” and “promise.” Alternate translation: “But he has helped us, as he promised, by leading the king of Persia to regard us favorably”
9:9	eb2m		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵי֩ מַלְכֵ֨י פָרַ֜ס	1	Here, **face** refers to the way that a person regards things, by association with the way that they use the eyes in their face to see things and the way that their facial expression shows what they think of those things. Alternate translation: “by leading the kings of Persia to regard us favorably”
9:9	jkj1		rc://*/ta/man/translate/figs-explicit	מַלְכֵ֨י פָרַ֜ס	1	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”
9:9	sc72		rc://*/ta/man/translate/figs-metaphor	לָֽ⁠תֶת־לָ֣⁠נוּ מִֽחְיָ֗ה	1	As in [9:8](../09/08.md), **reviving** or renewed life in this context seems to be a figurative expression for greater freedom. Alternate translation: “so that they gave us greater freedom”
9:9	kdnc		rc://*/ta/man/translate/figs-parallelism	לְ⁠רוֹמֵ֞ם אֶת־בֵּ֤ית אֱלֹהֵ֨י⁠נוּ֙ וּ⁠לְ⁠הַעֲמִ֣יד אֶת־חָרְבֹתָ֔י⁠ו	1	These two phrases mean similar things. Ezra says essentially the same thing twice, probably to emphasize how remarkable this was after all the opposition that there had been to it. If repeating both phrases in your translation might be confusing for your readers, you can combine the phrases. Alternate translation: “and allowed us to rebuild the temple of our God” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase is stronger because it indicates that the temple had previously been destroyed but now it was being restored. Alternate translation: “and allowed us to rebuild the temple of our God by repairing its ruins”
9:9	mpbv		rc://*/ta/man/translate/figs-metaphor	לְ⁠רוֹמֵ֞ם	1	**To raise up** is a figurative expression for building it. Alternate translation: “to rebuild”
9:9	f833		rc://*/ta/man/translate/figs-metaphor	וּ⁠לְ⁠הַעֲמִ֣יד אֶת־חָרְבֹתָ֔י⁠ו	1	Like **raise up**, **cause … to stand** is a figurative expression for building. Alternate translation: “by repairing its ruins”
9:9	b5aw		rc://*/ta/man/translate/figs-metaphor	וְ⁠לָֽ⁠תֶת־לָ֣⁠נוּ גָדֵ֔ר בִּֽ⁠יהוּדָ֖ה וּ⁠בִ⁠ירוּשָׁלִָֽם	1	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 that the Persian kings authorized the returned exiles to re-establish their community in Judah and Jerusalem, and so the king would protect their right to live there. It is as if the Jews are already protected by this as though by a wall. Alternate translation: “and has given us a safe place to live in Judah and Jerusalem.”
9:10	a9fk		rc://*/ta/man/translate/figs-rquestion	וְ⁠עַתָּ֛ה מַה־נֹּאמַ֥ר אֱלֹהֵ֖י⁠נוּ אַֽחֲרֵי־זֹ֑את	1	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 helpful in your language, you could translate these words as a statement. Alternate translation: “So now, our God, we really have no excuses, after all of this.”
9:10	olme		rc://*/ta/man/translate/figs-explicit	אַֽחֲרֵי־זֹ֑את	1	If it would be helpful in your language, you could explain what **this** refers to. There are two possibilities. (1) It probably refers to all of the sinning that the Jews did by disobeying God. Alternate translation: “after we have continued to sin against you” or (2) It could refer to the good things that God did for the Jews even though they continually disobeyed him. Alternate translation: “after you have been much more kind to us than we deserved”
9:10	akg2		rc://*/ta/man/translate/figs-metaphor	עָזַ֖בְנוּ מִצְוֺתֶֽי⁠ךָ	1	As in [8:22](../08/22.md), forsaking or abandoning God is a metaphor for disobeying him or refusing to serve him. Alternate translation: “we have disobeyed your commandments”
9:11	v7am		rc://*/ta/man/translate/figs-metaphor	אֲשֶׁ֣ר צִוִּ֗יתָ בְּ⁠יַ֨ד עֲבָדֶ֣י⁠ךָ הַ⁠נְּבִיאִים֮	1	Here, **hand** 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”
9:11	nqdl		rc://*/ta/man/translate/figs-quotemarks	לֵ⁠אמֹר֒	1	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.
9:11	cqpt		rc://*/ta/man/translate/figs-metaphor	אֶ֤רֶץ נִדָּה֙ הִ֔יא בְּ⁠נִדַּ֖ת עַמֵּ֣י הָ⁠אֲרָצ֑וֹת	1	The prophets speak of the land of Canaan as if it were itself impure, because it was a place where the people did things that were very displeasing to God. Alternate translation: “is a land whose inhabitants do things that are displeasing to God”
9:11	n022		rc://*/ta/man/translate/figs-metaphor	בְּ⁠נִדַּ֖ת	1	The prophets speak of these displeasing things as if they were contaminated. Alternate translation: “because of the detestable actions of”
9:11	t4gi		rc://*/ta/man/translate/figs-idiom	עַמֵּ֣י הָ⁠אֲרָצ֑וֹת	1	See how you translated this expression in [3:3](../03/03.md). Here it refers to members of other people groups who were living in the land of Canaan. Alternate translation: “the inhabitants”
9:11	y2ii		rc://*/ta/man/translate/figs-metaphor	בְּ⁠תוֹעֲבֹֽתֵי⁠הֶ֗ם אֲשֶׁ֥ר מִלְא֛וּ⁠הָ מִ⁠פֶּ֥ה אֶל־פֶּ֖ה בְּ⁠טֻמְאָתָֽ⁠ם	1	The term **abominations**, like the term **impurity**, refers to things that people do that are very displeasing to God. As in [9:1](../09/01.md), the term indicates that God must judge these actions as wrong, that is, as not in accordance with his own character. The prophets speak of these things as if they were accumulating physically and filling up the land. It may be helpful to begin a new sentence here. Alternate translation: “Throughout the land, from one end to the other, they have been doing things that are very displeasing to God”
9:11	vo7q		rc://*/ta/man/translate/figs-metaphor	מִ⁠פֶּ֥ה אֶל־פֶּ֖ה	1	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”
9:11	ctyk		rc://*/ta/man/translate/figs-metaphor	בְּ⁠טֻמְאָתָֽ⁠ם	1	The prophets also speak of these displeasing things as if they were dirty. See how you translated **uncleanness** in verse [6:21](../06/21.md). Alternate translation: “through the things they do that are displeasing to God”
9:12	evio		rc://*/ta/man/translate/grammar-connect-logic-result	וְ֠⁠עַתָּה	1	In this verse, Ezra continues quoting the prophets. The phrase **So now** introduces the results of what the previous sentence described. Use a connector in your language that can introduce a resulting action. Alternate translation: “Therefore” or “As a result”
9:12	sea2		rc://*/ta/man/translate/figs-idiom	בְּֽנוֹתֵי⁠כֶ֞ם אַל־תִּתְּנ֣וּ לִ⁠בְנֵי⁠הֶ֗ם	1	This expression specifically refers to giving daughters in marriage. Alternate translation: “do not arrange marriages between your daughters and their sons”
9:12	pe30		rc://*/ta/man/translate/figs-idiom	וּ⁠בְנֹֽתֵי⁠הֶם֙ אַל־תִּשְׂא֣וּ לִ⁠בְנֵי⁠כֶ֔ם	1	As in [9:2](../09/02.md), to **lift their daughters for your sons** is an idiom that means “to get wives for your sons from among their daughters.” Alternate translation: “and do not get wives for your sons from their daughters”
9:12	o8bm		rc://*/ta/man/translate/figs-idiom	וְ⁠לֹֽא־תִדְרְשׁ֧וּ שְׁלֹמָ֛⁠ם וְ⁠טוֹבָתָ֖⁠ם עַד־עוֹלָ֑ם	1	**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”
9:12	qq14		rc://*/ta/man/translate/figs-doublet	וְ⁠לֹֽא־תִדְרְשׁ֧וּ שְׁלֹמָ֛⁠ם וְ⁠טוֹבָתָ֖⁠ם	1	The terms **peace** and **good** mean similar things. The prophets use them together to emphasize the importance of this commandment. If it would be helpful in your language, you could combine these terms into a single expression, as in the UST.
9:12	sfei		rc://*/ta/man/translate/figs-parallelism	לְמַ֣עַן תֶּחֶזְק֗וּ וַ⁠אֲכַלְתֶּם֙ אֶת־ט֣וּב הָ⁠אָ֔רֶץ	1	These two phrases mean similar things. The prophets say essentially the same thing twice, to emphasize the blessings that the Israelites would enjoy if they obeyed these commandments. If repeating both phrases might be confusing for your readers, you could combine them. Alternate translation: “so that you will become a prosperous nation in that place” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase says more specifically how the nation would become strong, as the first phrase describes. Alternate translation: “so that you will become a strong nation by growing and enjoying abundant harvests”
9:12	qz7f		rc://*/ta/man/translate/figs-yousingular	לְמַ֣עַן תֶּחֶזְק֗וּ	1	The forms of **you** and **your** in this verse are plural, referring to all the Jewish people. Therefore **you may be strong** does not refer to a person's physical strength or health, but rather to the strength of the Jewish nation. Alternate translation: “so that your nation will be strong”
9:12	r9c0		rc://*/ta/man/translate/figs-idiom	וְ⁠הוֹרַשְׁתֶּ֥ם לִ⁠בְנֵי⁠כֶ֖ם עַד־עוֹלָֽם	1	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”
9:12	s1e8		rc://*/ta/man/translate/figs-metaphor	לִ⁠בְנֵי⁠כֶ֖ם	1	Here, **sons** means “descendants.” Alternate translation: “your descendants”
9:12	uax9		rc://*/ta/man/translate/figs-quotemarks	עַד־עוֹלָֽם	1	After this phrase Ezra ends his quotation of what Yahweh commanded through the prophets. If you decided in [9:11](../09/11.md) 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.
9:13	qmrs		rc://*/ta/man/translate/figs-explicit	כָּל־הַ⁠בָּ֣א עָלֵ֔י⁠נוּ	1	The phrase **all that has come upon us** refers to the punishments that Ezra mentioned in [9:7](../09/07.md). If it would be helpful in your language, you could make that information explicit. Alternate translation: “all of the things with which you punished us” or “everything that you allowed to happen to us”
9:13	am2g		rc://*/ta/man/translate/figs-parallelism	בְּ⁠מַעֲשֵׂ֨י⁠נוּ֙ הָ⁠רָעִ֔ים וּ⁠בְ⁠אַשְׁמָתֵ֖⁠נוּ הַ⁠גְּדֹלָ֑ה	1	These two phrases mean similar things. Ezra uses the repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “since we are so guilty because of the wrong things that we have done” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. Alternate translation: “since we have committed such great sins, and since we are so guilty as a result”
9:13	hd7r		rc://*/ta/man/translate/figs-idiom	חָשַׂ֤כְתָּֽ לְ⁠מַ֨טָּה֙ מֵֽ⁠עֲוֺנֵ֔⁠נוּ	1	This is a Hebrew idiom. Alternate translation: “have not punished us as fully as our sins deserve”
9:13	w379		rc://*/ta/man/translate/figs-explicit	וְ⁠נָתַ֥תָּה לָּ֛⁠נוּ פְּלֵיטָ֖ה כָּ⁠זֹֽאת	1	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”
9:14	jh1x		rc://*/ta/man/translate/figs-rquestion	הֲ⁠נָשׁוּב֙ לְ⁠הָפֵ֣ר מִצְוֺתֶ֔י⁠ךָ וּ֨⁠לְ⁠הִתְחַתֵּ֔ן בְּ⁠עַמֵּ֥י הַ⁠תֹּעֵב֖וֹת הָ⁠אֵ֑לֶּה	1	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 helpful in your language, 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!”
9:14	pm7m		rc://*/ta/man/translate/figs-idiom	בְּ⁠עַמֵּ֥י הַ⁠תֹּעֵב֖וֹת הָ⁠אֵ֑לֶּה	1	As in [9:1](../09/01.md) and [9:11](../09/11.md), the term **abominations** refers to things that God cannot allow to have in his presence. Alternate translation: “with the people groups who do these things that God detests”
9:14	mn62		rc://*/ta/man/translate/figs-rquestion	הֲ⁠ל֤וֹא תֶֽאֱנַף־בָּ֨⁠נוּ֙ עַד־כַּלֵּ֔ה לְ⁠אֵ֥ין שְׁאֵרִ֖ית וּ⁠פְלֵיטָֽה	1	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 helpful in your language, you could translate these words as a statement or as an exclamation. Alternate translation: “If we did that, you would be totally angry with us, and you would not leave any of us alive.”
9:14	tlu0		rc://*/ta/man/translate/figs-idiom	הֲ⁠ל֤וֹא תֶֽאֱנַף־בָּ֨⁠נוּ֙ עַד־כַּלֵּ֔ה	1	This is a Hebrew idiom. Alternate translation: “Would you not be totally angry with us”
9:14	ulm6		rc://*/ta/man/translate/figs-doublet	לְ⁠אֵ֥ין שְׁאֵרִ֖ית וּ⁠פְלֵיטָֽה	1	In this specific context, the terms **remnant** and **escape** mean the same thing. Ezra uses the terms together for emphasis. If it would be helpful in your language, you could combine these terms. Alternate translation: “you would not leave any of us alive.”
9:15	qhg9		rc://*/ta/man/translate/grammar-connect-logic-result	יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ צַדִּ֣יק אַ֔תָּה כִּֽי־נִשְׁאַ֥רְנוּ פְלֵיטָ֖ה כְּ⁠הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה	1	If it would be helpful 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: “But you have ensured that a group of us would survive, just as we are right now, so we acknowledge that you, Yahweh, the God of Israel, are righteous”
9:15	nw97		rc://*/ta/man/translate/figs-idiom	כְּ⁠הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה	1	In this context, **day** does not refer to one specific day, but rather to a more general time. Alternate translation: “as we are now”
9:15	a177		rc://*/ta/man/translate/figs-parallelism	הִנְ⁠נ֤וּ לְ⁠פָנֶ֨י⁠ךָ֙ בְּ⁠אַשְׁמָתֵ֔י⁠נוּ כִּ֣י אֵ֥ין לַ⁠עֲמ֛וֹד לְ⁠פָנֶ֖י⁠ךָ עַל־זֹֽאת	1	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 helpful 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 have any excuse for what we have done”
9:15	lh5h		rc://*/ta/man/translate/figs-metonymy	לְ⁠פָנֶ֨י⁠ךָ֙	1	Here, **face** represents the presence of a person. Alternate translation: “standing in your presence”
9:15	el20		rc://*/ta/man/translate/figs-idiom	אֵ֥ין לַ⁠עֲמ֛וֹד לְ⁠פָנֶ֖י⁠ךָ	1	To **stand** is a Hebrew idiom meaning to be acquitted. (For example, in Psalm 130:3, “If you, Yahweh, would mark iniquities, Lord, who could stand?” and Psalm 1:5, “The wicked will not stand in the judgment.”) Alternate translation: “none of us can plead any grounds for acquittal” or “none of us have any excuse for what we have done”
9:15	vlk8		rc://*/ta/man/translate/figs-quotemarks	עַל־זֹֽאת	1	This is the end of Ezra’s quotation of the prayer that he prayed on this occasion. If you decided in [9:6](../09/06.md) 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.
10:intro	ah4y				0	# Ezra 10 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Intermarriages\n\nIn this chapter, Jewish men agree to divorce their Gentile wives. Divorce should not have been a common practice for the Jews, but they did it at this time because marriage between Jewish men and non-Jewish women was not allowed.
10:1	drpv		rc://*/ta/man/translate/writing-participants	וּ⁠כְ⁠הִתְפַּלֵּ֤ל עֶזְרָא֙	1	Previously in the book, Ezra was a character in a story that someone else was telling. Then starting from [7:27](../07/27.md) he is the person telling the story, and he continues to tell it through to the end of chapter 9. Now from here to the end of the book, the story changes back to someone else talking about Ezra as a character in the story. If it would be helpful to your readers, you could continue to translate this chapter as though Ezra were telling it. Alternate translation: “And when I prayed”
10:1	elvd		rc://*/ta/man/translate/figs-parallelism	וּ⁠כְ⁠הִתְפַּלֵּ֤ל עֶזְרָא֙ וּ⁠כְ֨⁠הִתְוַדֹּת֔⁠וֹ	1	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”
10:1	ekt7		rc://*/ta/man/translate/translate-symaction	וּ⁠מִתְנַפֵּ֔ל לִ⁠פְנֵ֖י בֵּ֣ית הָ⁠אֱלֹהִ֑ים	1	By **casting himself down** onto the ground in front of the temple, Ezra was symbolically pleading with God, who was considered to be present in the temple, the way a supplicant in this culture would get down with his face on the ground to plead with a powerful person. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “and pleading with God by falling down onto the ground in front of the temple”
10:1	vcs1		rc://*/ta/man/translate/figs-metaphor	לִ⁠פְנֵ֖י בֵּ֣ית הָ⁠אֱלֹהִ֑ים	1	Here, **face** means the front of a place. Alternate translation: “in front of the temple”
10:1	e3fw		rc://*/ta/man/translate/figs-idiom	בָכ֥וּ הָ⁠עָ֖ם הַרְבֵּה־בֶֽכֶה	1	This is an idiom that means that the people wept a lot. This could refer to either loudness or length, or both. Alternate translation: “the people cried very bitterly”
10:1	ry9k		rc://*/ta/man/translate/figs-explicit	בָכ֥וּ הָ⁠עָ֖ם הַרְבֵּה־בֶֽכֶה	1	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”
10:2	ygp9		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠יַּעַן֩	1	The word **then** indicates that the events the story will now relate came after the events it has just described. In your translation, you can use the expression in your language that would best indicate this relationship.
10:2	zx9r		rc://*/ta/man/translate/translate-names	שְׁכַנְיָ֨ה בֶן־יְחִיאֵ֜ל	1	**Shekaniah** is the name of a man, and **Jehiel** is the name of his father.
10:2	at6v		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֤י עֵילָם֙	1	**Sons** here means “descendants.” Alternate translation: “one of the descendants of Elam”
10:2	v7rt		rc://*/ta/man/translate/translate-names	עֵילָם֙	1	**Elam** is the name of a man.
10:2	hqgs		rc://*/ta/man/translate/figs-hendiadys	וַ⁠יַּעַן֩ & וַ⁠יֹּ֣אמֶר	1	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”
10:2	wbo8		rc://*/ta/man/translate/figs-quotemarks	וַ⁠יֹּ֣אמֶר לְ⁠עֶזְרָ֔א	1	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.
10:2	af7v		rc://*/ta/man/translate/figs-metaphor	אֲנַ֨חְנוּ֙ מָעַ֣לְנוּ בֵ⁠אלֹהֵ֔י⁠נוּ	1	As in [9:2](../09/02.md) and [9:4](../09/04.md), **acted unfaithfully** means “acted in disobedience.” Alternate translation: “We ourselves have disobeyed our God”
10:2	jfau		rc://*/ta/man/translate/figs-idiom	וַ⁠נֹּ֛שֶׁב נָשִׁ֥ים נָכְרִיּ֖וֹת מֵ⁠עַמֵּ֣י הָ⁠אָ֑רֶץ	1	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”
10:2	kucg		rc://*/ta/man/translate/figs-idiom	מֵ⁠עַמֵּ֣י הָ⁠אָ֑רֶץ	1	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”
10:2	dp2y		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠עַתָּ֛ה	1	The words **But now** indicate that the sentence it introduces draws a contrast between it and the previous sentence. The situation in the previous sentence appeared to be hopeless, but Shekaniah wants to say that the Jews can still do something about it. Indicate this contrast in a natural way in your language. Alternate translation: “nevertheless”
10:2	k21b		rc://*/ta/man/translate/figs-personification	וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת	1	Here Shekaniah refers to the nation of Israel as if it were a person, their ancestor, Israel. Alternate translation: “but there is still hope for the Israelites in this matter”
10:2	xeuk		rc://*/ta/man/translate/figs-123person	וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת	1	Though Shekaniah speaks of Israel, meaning the Israelites, in the third person, the term includes himself. If it would be helpful in your language, you could translate this phrase in the first person. Alternate translation: “But there is still hope for us in this matter” or “But there is still something that we can do about this”
10:2	yh2o		rc://*/ta/man/translate/figs-exclusive	וְ⁠עַתָּ֛ה יֵשׁ־מִקְוֶ֥ה לְ⁠יִשְׂרָאֵ֖ל עַל־זֹֽאת	1	Since Shekaniah is speaking to Ezra and the term **Israel** applies to Ezra as well, if you choose to translate this phrase in the first person, the term “us” or “we” should include the addressee, if your language makes that distinction. Alternate translation: “But there is still hope for us in this matter” or “But there is still something that we can do about this”
10:3	ysow		rc://*/ta/man/translate/figs-idiom	נִֽכְרָת־בְּרִ֣ית	1	This is a Hebrew idiom that means “to make or enter into a covenant,” which is a solemn agreement between two parties. Alternate translation: “let us make a solemn agreement”
10:3	w4zm		rc://*/ta/man/translate/figs-idiom	לְ⁠הוֹצִ֨יא כָל־נָשִׁ֜ים וְ⁠הַ⁠נּוֹלָ֤ד מֵ⁠הֶם֙	1	**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”
10:3	zmyn		rc://*/ta/man/translate/figs-activepassive	וְ⁠הַ⁠נּוֹלָ֤ד מֵ⁠הֶם֙	1	If it would be helpful in your language, you could use a noun to represent this phrase that uses a passive verb form. Alternate translation: “and their children”
10:3	iljp		rc://*/ta/man/translate/figs-123person	בַּ⁠עֲצַ֣ת אֲדֹנָ֔⁠י	1	Shekaniah addresses Ezra in the third person as a sign of respect. If it would be helpful in your language, you could translate this with the second person. Alternate translation: “doing it in the way that you, my lord, advise”
10:3	zzvz		rc://*/ta/man/translate/figs-metaphor	וְ⁠הַ⁠חֲרֵדִ֖ים בְּ⁠מִצְוַ֣ת אֱלֹהֵ֑י⁠נוּ	1	As in [9:4](../09/04.md), **tremble** here is a metaphor meaning to regard someone or something with respect and reverential fear. Alternate translation: “and in the way that seems right to everyone who respects the commandment of our God”
10:3	hla5		rc://*/ta/man/translate/figs-activepassive	וְ⁠כַ⁠תּוֹרָ֖ה יֵעָשֶֽׂה	1	If it would be helpful 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”
10:3	p5it		rc://*/ta/man/translate/figs-infostructure	וְ⁠כַ⁠תּוֹרָ֖ה יֵעָשֶֽׂה	1	If it would be helpful in your language, you could put this more general statement before the specific one about cutting a covenant, as in the UST.
10:4	tx9m		rc://*/ta/man/translate/figs-idiom	ק֛וּם	1	Here, as in several other places in the book, **arise** means to take action to get an enterprise under way. It could also mean to physically arise, since Ezra was lying prostrate on the ground. Alternate translation: “Get up and do something about this situation”
10:4	ao5k		rc://*/ta/man/translate/figs-idiom	כִּֽי־עָלֶ֥י⁠ךָ הַ⁠דָּבָ֖ר	1	This is a Hebrew idiom. Alternate translation: “because this is your responsibility”
10:4	d8d8		rc://*/ta/man/translate/figs-idiom	כִּֽי־עָלֶ֥י⁠ךָ הַ⁠דָּבָ֖ר	1	The implication is that this was Ezra’s responsibility because King Artaxerxes had given him the mandate to teach the Jews to follow the commandments of Yahweh and he also gave him the authority to ensure that they did follow those commandments. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “because this is your responsibility, since the king told you to teach us Yahweh’s commandments and to make sure that we follow them”
10:4	m4vg			וַ⁠אֲנַ֣חְנוּ עִמָּ֑⁠ךְ	1	Alternate translation: “and we will support you”
10:4	hrga		rc://*/ta/man/translate/figs-ellipsis	חֲזַ֖ק וַ⁠עֲשֵֽׂה	1	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”
10:4	bhrm		rc://*/ta/man/translate/figs-quotemarks	חֲזַ֖ק וַ⁠עֲשֵֽׂה	1	After this phrase, the book ends its quotation of what Shekaniah said to Ezra on this occasion. If you decided in [10:2](../10/02.md) 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.
10:5	v0zf		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יָּ֣קָם	1	Here the word **And** indicates that the sentence it introduces explains the results of what the previous sentences described. Alternate translation: “As a result”
10:5	p6uh		rc://*/ta/man/translate/figs-idiom	וַ⁠יָּ֣קָם עֶזְרָ֡א	1	Here also, **arose** means “took action to get an enterprise under way.” It could also mean to physically arise, since Ezra had been lying prostrate on the ground. Alternate translation: “So Ezra got up, took initiative,”
10:5	zxso		rc://*/ta/man/translate/figs-metonymy	וְ⁠כָל־יִשְׂרָאֵ֗ל	1	Here the book refers to the Israelites by the name of their nation. Alternate translation: “all of the Israelites”
10:5	xok9		rc://*/ta/man/translate/figs-hyperbole	וְ⁠כָל־יִשְׂרָאֵ֗ל	1	Here, **all Israel** is an exaggeration that is meant to express the idea that Ezra made every Israelite who was there swear an oath. If this is not clear in your language, you can state it without the exaggeration. Alternate translation: “and every Israelite who was there”
10:5	medp		rc://*/ta/man/translate/figs-explicit	לַ⁠עֲשׂ֛וֹת כַּ⁠דָּבָ֥ר הַ⁠זֶּ֖ה	1	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”
10:6	k8jp		rc://*/ta/man/translate/figs-metaphor	מִ⁠לִּ⁠פְנֵי֙ בֵּ֣ית הָֽ⁠אֱלֹהִ֔ים	1	As in [10:1](../10/01.md), **face** here means the front of a place. Alternate translation: “from in front of the temple”
10:6	j78q		rc://*/ta/man/translate/figs-explicit	וַ⁠יֵּ֕לֶךְ אֶל־לִשְׁכַּ֖ת יְהוֹחָנָ֣ן בֶּן־אֶלְיָשִׁ֑יב	1	As in [8:29](../08/29.md), **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”
10:6	z4zq		rc://*/ta/man/translate/figs-metaphor	יְהוֹחָנָ֣ן בֶּן־אֶלְיָשִׁ֑יב	1	Jehohanan was actually the grandson of Eliashib, so **son** means “descendant.” Alternate translation: “Jehohanan, the grandson of Eliashib”
10:6	j3bg		rc://*/ta/man/translate/translate-names	יְהוֹחָנָ֣ן & אֶלְיָשִׁ֑יב	1	These are the names of two men.
10:6	vkgv		rc://*/ta/man/translate/figs-ellipsis	וַ⁠יֵּ֣לֶךְ שָׁ֗ם לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה	1	Here the book leaves out some of the words that would ordinarily be needed in order to express a complete meaning. Alternate translation: “And when he went there, he did not eat bread or drink water”
10:6	b5wa		rc://*/ta/man/translate/grammar-connect-logic-result	לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה כִּ֥י מִתְאַבֵּ֖ל עַל־מַ֥עַל הַ⁠גּוֹלָֽה	1	If it would be helpful 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 bread or drink water.”
10:6	fwd9		rc://*/ta/man/translate/translate-symaction	לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה כִּ֥י מִתְאַבֵּ֖ל עַל־מַ֥עַל הַ⁠גּוֹלָֽה	1	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 helpful in your language, you could say that explicitly. Alternate translation: “To show that he was still grieving over the way that the Jews who had returned to their homeland had disobeyed, he did not eat or drink anything”
10:6	cs2r		rc://*/ta/man/translate/figs-synecdoche	לֶ֤חֶם לֹֽא־אָכַל֙ וּ⁠מַ֣יִם לֹֽא־שָׁתָ֔ה	1	The book is using **bread**, one kind of food, to represent all food, and it is using **water**, one kind of drink, to represent all drink. Alternate translation: “He did not eat or drink anything”
10:6	s6oc		rc://*/ta/man/translate/figs-metaphor	מַ֥עַל הַ⁠גּוֹלָֽה	1	Here, **unfaithfulness** means disobedience. Alternate translation: “the way that the Jews who had returned to their homeland had disobeyed God”
10:6	dt20		rc://*/ta/man/translate/figs-abstractnouns	מַ֥עַל הַ⁠גּוֹלָֽה	1	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 helpful 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 God”
10:7	egfd		rc://*/ta/man/translate/figs-metonymy	וַ⁠יַּעֲבִ֨ירוּ ק֜וֹל בִּ⁠יהוּדָ֣ה וִ⁠ירֽוּשָׁלִַ֗ם	1	As in [1:1](../01/01.md), this **sound** is the voice of messengers who speak a message, and it represents the message that the messengers speak. Refer to whichever is natural in your language: the message, the messenger, or the messenger's voice. Alternate translation: “They sent messengers throughout Judah and Jerusalem”
10:7	sni5		rc://*/ta/man/translate/figs-idiom	בְּנֵ֣י הַ⁠גּוֹלָ֔ה	1	As indicated in [2:1](../02/01.md) and [8:35](../08/35.md), the phrase **the sons of the exile** refers specifically to the group of Jewish people who returned to the land of Judah from Babylon where King Nebuchadnezzar had taken them (or their ancestors) as captives many years earlier when he conquered Jerusalem. Alternate translation: “the Jews who had returned from exile” or “the Jews who had returned to their homeland”
10:7	fkhl		rc://*/ta/man/translate/figs-abstractnouns	בְּנֵ֣י הַ⁠גּוֹלָ֔ה	1	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 helpful 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”
10:8	tv2h			כַּ⁠עֲצַ֤ת הַ⁠שָּׂרִים֙ וְ⁠הַ⁠זְּקֵנִ֔ים	1	Alternate translation: “as the leaders and elders had specified that they must”
10:8	a5ia		rc://*/ta/man/translate/figs-idiom	יָחֳרַ֖ם כָּל־רְכוּשׁ֑⁠וֹ	1	**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”
10:8	gbfg		rc://*/ta/man/translate/figs-activepassive	יָחֳרַ֖ם כָּל־רְכוּשׁ֑⁠וֹ	1	If it would be helpful in your language, you could say this with an active form, and you could say who would do the action. Alternate translation: “the leaders would take away all of his property”
10:8	gf6s		rc://*/ta/man/translate/figs-idiom	וְ⁠ה֥וּא יִבָּדֵ֖ל מִ⁠קְּהַ֥ל הַ⁠גּוֹלָֽה	1	**Separated from the assembly** is a Hebrew idiom that means to be expelled from the community and no longer considered a Jew. Alternate translation: “He himself would be expelled from the Jewish community”
10:8	sdp0		rc://*/ta/man/translate/figs-activepassive	וְ⁠ה֥וּא יִבָּדֵ֖ל מִ⁠קְּהַ֥ל הַ⁠גּוֹלָֽה	1	If it would be helpful in your language, you could say this with an active form, and you could say who would do the action. Alternate translation: “the leaders would remove him from belonging to the Jewish community”
10:8	hnmq		rc://*/ta/man/translate/figs-abstractnouns	מִ⁠קְּהַ֥ל הַ⁠גּוֹלָֽה	1	As often in the book, the abstract noun **exiles** here refers to the group of Jews who had been transported away from their homeland but had since returned. If it would be helpful in your language, you could translate the idea behind this term with a verb such as “return.” Alternate translation: “from the community of Jews who had returned to their homeland”
10:9	kp1w		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יִּקָּבְצ֣וּ	1	The word **so** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result … gathered”
10:9	pfo4		rc://*/ta/man/translate/figs-synecdoche	כָל־אַנְשֵֽׁי־יְהוּדָה֩ וּ⁠בִנְיָמִ֨ן	1	Since the assembly included Israelites from other tribes (for example, the priests and the Levites, who were both from the tribe of Levi), the book is using the tribes of Judah and Benjamin (or their territory), to represent all of the Israelite tribes. Alternate translation: “all of the Israelite men”
10:9	e785		rc://*/ta/man/translate/figs-metonymy	כָל־אַנְשֵֽׁי־יְהוּדָה֩ וּ⁠בִנְיָמִ֨ן	1	The book may be describing all of the Israelites by reference to the area in which all of them were now living, which had previously been the territory of the tribes of Judah and Benjamin. Alternate translation: “all the Israelite men”
10:9	v2eh		rc://*/ta/man/translate/translate-hebrewmonths	ה֛וּא חֹ֥דֶשׁ הַ⁠תְּשִׁיעִ֖י בְּ⁠עֶשְׂרִ֣ים בַּ⁠חֹ֑דֶשׁ	1	You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. You may just want to use the numbers of the Hebrew day and month. Alternate translation: “It was the twentieth day of the ninth month”
10:9	keco		rc://*/ta/man/translate/figs-explicit	ה֛וּא חֹ֥דֶשׁ הַ⁠תְּשִׁיעִ֖י בְּ⁠עֶשְׂרִ֣ים בַּ⁠חֹ֑דֶשׁ	1	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”
10:9	egr3		rc://*/ta/man/translate/translate-ordinal	בְּ⁠עֶשְׂרִ֣ים בַּ⁠חֹ֑דֶשׁ	1	The Hebrew uses a cardinal number here, **20**, but there is not a significant difference in meaning between that and the way the Hebrew uses an ordinal number, “twentieth” in similar contexts elsewhere. If your language customarily uses ordinals for the numbers of days, you can do that here in your translation. Alternate translation: “on the twentieth day of month”
10:9	j9d3		rc://*/ta/man/translate/translate-unknown	בִּ⁠רְחוֹב֙ בֵּ֣ית הָ⁠אֱלֹהִ֔ים	1	The phrase **open place** means a “plaza” or a “square” in the city where there were no buildings and so where large gatherings like this could be held. Alternate translation: “in the temple square”
10:9	qlio		rc://*/ta/man/translate/figs-metaphor	מַרְעִידִ֥ים עַל־הַ⁠דָּבָ֖ר וּ⁠מֵ⁠הַ⁠גְּשָׁמִֽים	1	As elsewhere in the book, **trembling** here may be a metaphor for regarding someone or something with respect and reverential fear. However, the people were likely trembling literally because of the rain, that is, shaking with cold. So the book is either mixing figurative and literal uses of the same term, or the people were literally shaking because they were all being called to account for a serious disobedience. Alternate translation: “deeply fearful about the issue of disobedience and shaking with cold from the rain” or “shaking with fear because they were being called to account for disobedience and shaking with cold because of the rain”
10:10	o09g		rc://*/ta/man/translate/translate-symaction	וַ⁠יָּ֨קָם עֶזְרָ֤א הַ⁠כֹּהֵן֙ וַ⁠יֹּ֣אמֶר אֲלֵ⁠הֶ֔ם	1	By standing up in front of the assembly, Ezra was indicating that the meeting was starting and that he was leading it. Alternate translation: “Then Ezra stood up in front of the assembly as its leader and said to the people”
10:10	rlnr		rc://*/ta/man/translate/figs-distinguish	עֶזְרָ֤א הַ⁠כֹּהֵן֙	1	Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a priest,”
10:10	wr45		rc://*/ta/man/translate/figs-quotemarks	וַ⁠יֹּ֣אמֶר אֲלֵ⁠הֶ֔ם	1	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.
10:10	x4sz		rc://*/ta/man/translate/figs-metaphor	מְעַלְתֶּ֔ם וַ⁠תֹּשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת	1	The phrase **acted unfaithfully** means “committed disobedience.” Alternate translation: “disobeyed by marrying foreign women”
10:10	v95n		rc://*/ta/man/translate/figs-explicit	מְעַלְתֶּ֔ם וַ⁠תֹּשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת	1	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”
10:10	nduh		rc://*/ta/man/translate/figs-idiom	וַ⁠תֹּשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת	1	See how you translated this expression in [10:2](../10/02.md). Alternate translation: “and have married foreign women”
10:11	m0l7		rc://*/ta/man/translate/figs-idiom	וְ⁠עַתָּ֗ה תְּנ֥וּ תוֹדָ֛ה לַ⁠יהוָ֥ה אֱלֹהֵֽי־אֲבֹתֵי⁠כֶ֖ם	1	In this context, **give praise** is an idiom that means “make confession.” The two ideas are closely related because, as one praises God for his holiness, at the same time one acknowledges one's own lack of holiness. Alternate translation: “confess to Yahweh, the God of your ancestors, that you have sinned”
10:11	b2x3		rc://*/ta/man/translate/figs-metaphor	אֱלֹהֵֽי־אֲבֹתֵי⁠כֶ֖ם	1	**Fathers** here means “ancestors.” Alternate translation: “the God of your ancestors”
10:11	man9		rc://*/ta/man/translate/figs-metaphor	וַ⁠עֲשׂ֣וּ רְצוֹנ֑⁠וֹ וְ⁠הִבָּֽדְלוּ֙ מֵ⁠עַמֵּ֣י הָ⁠אָ֔רֶץ וּ⁠מִן־הַ⁠נָּשִׁ֖ים הַ⁠נָּכְרִיּֽוֹת	1	With regard to the other people groups, the word **separate** means ending the alliances that had been formed with them by marriage. With regard to the foreign wives, it is a figurative term for divorce. Alternate translation: “and obey him by divorcing and sending away your foreign wives, and thereby breaking the alliances you have formed with the other people groups living in the land”
10:11	eyne		rc://*/ta/man/translate/figs-idiom	מֵ⁠עַמֵּ֣י הָ⁠אָ֔רֶץ	1	This expression refers to the other people groups who were living in and around the province of Judah. Alternate translation: “from the other people groups that are living in the land”
10:11	ofga		rc://*/ta/man/translate/figs-quotemarks	הַ⁠נָּשִׁ֖ים הַ⁠נָּכְרִיּֽוֹת	1	After this phrase, the book ends its quotation of what Ezra said to the assembly on this occasion. If you decided in [10:10](../10/10.md) 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.
10:12	tatu		rc://*/ta/man/translate/figs-hendiadys	וַ⁠יַּֽעְנ֧וּ & וַ⁠יֹּאמְר֖וּ	1	See how you translated this expression in [10:2](../10/02.md). Alternate translation: “Then … responded”
10:12	hvpb		rc://*/ta/man/translate/figs-quotemarks	ק֣וֹל גָּד֑וֹל	1	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.
10:12	jgje		rc://*/ta/man/translate/figs-idiom	כֵּ֛ן כִּדְבָרְךָ֥ עָלֵ֖י⁠נוּ לַ⁠עֲשֽׂוֹת	1	Like the similar expression “the matter is on you” in [10:4](../10/04.md), this is a Hebrew idiom. Alternate translation: “We agree that it is our responsibility to do what you have said”
10:13	gggt		rc://*/ta/man/translate/figs-explicit	אֲבָ֞ל	1	The people were all shouting their agreement with Ezra in verse 12, but now in verses 13 and 14 it seems that one person speaks on behalf of the group, rather than all of them shouting this together. If it would be helpful in your language, you could indicate this change of speaker, as in the UST. If you do this, you may need to add a mark that indicates a closing quotation at the end of verse 12 and another mark that indicates an opening quotation before this word.
10:13	ebds		rc://*/ta/man/translate/grammar-connect-logic-contrast	אֲבָ֞ל	1	Here, **However** indicates a contrast between the previous verse and this verse. In the previous verse, the people agree that they need to fix this problem, but here they object that they cannot do it immediately. Use whatever form is most natural in your language to show this contrast.
10:13	sjoy		rc://*/ta/man/translate/figs-explicit	הָ⁠עָ֥ם רָב֙	1	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”
10:13	ns3z		rc://*/ta/man/translate/figs-idiom	וְ⁠הָ⁠עֵ֣ת גְּשָׁמִ֔ים וְ⁠אֵ֥ין כֹּ֖חַ לַ⁠עֲמ֣וֹד בַּ⁠ח֑וּץ	1	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”
10:13	poap		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠הַ⁠מְּלָאכָ֗ה לֹֽא־לְ⁠י֤וֹם אֶחָד֙ וְ⁠לֹ֣א לִ⁠שְׁנַ֔יִם כִּֽי־הִרְבִּ֥ינוּ לִ⁠פְשֹׁ֖עַ בַּ⁠דָּבָ֥ר הַ⁠זֶּֽה	1	If it would be helpful 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 resolve this problem”
10:13	wqu4		rc://*/ta/man/translate/figs-idiom	לֹֽא־לְ⁠י֤וֹם אֶחָד֙ וְ⁠לֹ֣א לִ⁠שְׁנַ֔יִם	1	The phrase **neither for one day nor for two** is a figurative way of saying “not a matter of a short time.” Alternate translation: “something that will take a long time”
10:14	fcw7		rc://*/ta/man/translate/figs-idiom	יַֽעֲמְדוּ־נָ֣א שָׂ֠רֵי⁠נוּ לְֽ⁠כָל־הַ⁠קָּהָ֞ל	1	Here, **stand for** is an idiom that means “represent.” (In [10:16](../10/16.md) it explains specifically how the community arranged for its leaders to be its representatives.) Alternate translation: “Let our leaders represent all of us”
10:14	wybo		rc://*/ta/man/translate/figs-idiom	הַ⁠הֹשִׁ֞יב נָשִׁ֤ים נָכְרִיּוֹת֙	1	See how you translated this expression in [10:2](../10/02.md). Alternate translation: “those who have married foreign women”
10:14	yewp		rc://*/ta/man/translate/figs-activepassive	לְ⁠עִתִּ֣ים מְזֻמָּנִ֔ים	1	If your language does not use passive verbal forms, you can use an active form to express this same idea. Alternate translation: “at times that you set for each one” or “when you have arranged for them to come”
10:14	wvv6		rc://*/ta/man/translate/figs-idiom	וְ⁠עִמָּ⁠הֶ֛ם זִקְנֵי־עִ֥יר וָ⁠עִ֖יר וְ⁠שֹׁפְטֶ֑י⁠הָ	1	The phrase **city by city** is an idiom that means “each city.” Alternate translation: “with the elders and magistrates of each city”
10:14	n0xr		rc://*/ta/man/translate/figs-idiom	חֲר֤וֹן אַף־אֱלֹהֵ֨י⁠נוּ֙	1	The idiom **burning of the nose** refers to being angry. Alternate translation: “our God's anger”
10:14	qdri		rc://*/ta/man/translate/figs-metaphor	עַ֠ד לְ⁠הָשִׁ֞יב חֲר֤וֹן אַף־אֱלֹהֵ֨י⁠נוּ֙ מִמֶּ֔⁠נּוּ עַ֖ד לַ⁠דָּבָ֥ר הַ⁠זֶּֽה	1	When someone’s anger is **turned back**, that means that the person is no longer angry. Alternate translation: “until our God is no longer angry with us for disobeying in this way”
10:14	cs93		rc://*/ta/man/translate/figs-quotemarks	לַ⁠דָּבָ֥ר הַ⁠זֶּֽה	1	After this phrase, the book ends its quotation of what the assembly replied to Ezra on this occasion. If you decided in [10:12](../10/12.md) 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.
10:15	arho		rc://*/ta/man/translate/grammar-connect-exceptions	אַ֣ךְ	1	The word **only** indicates that the sentence it introduces makes an exception from the larger group that was mentioned before. In [10:12](../10/12.md) it appeared that the whole group was in agreement, but now we find out that there were four men who did not agree. Use a natural way to indicate this contrast that makes it clear that there were two men who opposed the idea, then two more joined them in opposing the idea. Alternate translation: “But a few, namely,”
10:15	z2yc		rc://*/ta/man/translate/figs-explicit	יוֹנָתָ֧ן & וְ⁠יַחְזְיָ֥ה & עָמְד֣וּ עַל־זֹ֑את וּ⁠מְשֻׁלָּ֛ם וְ⁠שַׁבְּתַ֥י & עֲזָרֻֽ⁠ם	1	The implication is that while these four men spoke up in the assembly against investigating who among the Israelites had married foreign wives, their protests were unsuccessful. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Jonathan … and Jahzeiah … did not want the community to investigate who had married foreign women. And Meshullam and Shabbethai … supported them, but they were not able to convince the assembly” Alternatively, you could express this idea at the beginning of verse 16.
10:15	piy5		rc://*/ta/man/translate/translate-names	יוֹנָתָ֧ן בֶּן־עֲשָׂהאֵ֛ל	1	**Jonathan** is the name of a man, and **Asahel** is the name of his father.
10:15	i7li		rc://*/ta/man/translate/translate-names	וְ⁠יַחְזְיָ֥ה בֶן־תִּקְוָ֖ה	1	**Jahzeiah** is the name of a man, and **Tikvah** is the name of his father.
10:15	sl99		rc://*/ta/man/translate/figs-metaphor	עָמְד֣וּ עַל־זֹ֑את	1	Here, **stood against** something means to have opposed it. Alternate translation: “did not want the community to investigate who had married foreign women”
10:15	uu1e		rc://*/ta/man/translate/translate-names	וּ⁠מְשֻׁלָּ֛ם וְ⁠שַׁבְּתַ֥י	1	These are the names of two men.
10:16	jyy9		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠יַּֽעֲשׂוּ־כֵן֮ בְּנֵ֣י הַ⁠גּוֹלָה֒	1	See how you translated the expression **the sons of the exile** in [10:7](../10/07.md). Alternate translation: “So the Jews who had returned to their homeland did what their assembly had decided”
10:16	clh3		rc://*/ta/man/translate/figs-explicit	וַ⁠יַּֽעֲשׂוּ־כֵן֮ בְּנֵ֣י הַ⁠גּוֹלָה֒	1	Since only a few were opposed to the plan, the larger group of Israelites agreed to do it. If it would be helpful in your language, you might want to express this implied information here. Alternate translation: “But since only these few opposed the plan, the group of Israelites who had returned from exile decided to do it”
10:16	sz6j		rc://*/ta/man/translate/figs-activepassive	וַ⁠יִּבָּדְלוּ֩ עֶזְרָ֨א הַ⁠כֹּהֵ֜ן אֲנָשִׁ֨ים רָאשֵׁ֧י הָ⁠אָב֛וֹת לְ⁠בֵ֥ית אֲבֹתָ֖⁠ם וְ⁠כֻלָּ֣⁠ם בְּ⁠שֵׁמ֑וֹת	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “Ezra the priest summoned the leaders of each clan by name”
10:16	rrw5		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֧י הָ⁠אָב֛וֹת לְ⁠בֵ֥ית אֲבֹתָ֖⁠ם	1	As in [1:5](../01/05.md) 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”
10:16	soo5		rc://*/ta/man/translate/figs-distinguish	עֶזְרָ֨א הַ⁠כֹּהֵ֜ן	1	Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a priest”
10:16	brup		rc://*/ta/man/translate/figs-metaphor	וַ⁠יֵּשְׁב֗וּ	1	While it is likely that these leaders conducted their inquiry while sitting down, **sat down** here is a figurative way of saying “convened” or “met to do business.” Alternate translation: “They came back together”
10:16	c2z7		rc://*/ta/man/translate/translate-hebrewmonths	בְּ⁠י֤וֹם אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠עֲשִׂירִ֔י	1	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”
10:16	waht		rc://*/ta/man/translate/translate-ordinal	בְּ⁠י֤וֹם אֶחָד֙ לַ⁠חֹ֣דֶשׁ הָ⁠עֲשִׂירִ֔י	1	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”
10:16	tpyq		rc://*/ta/man/translate/figs-metaphor	לְ⁠דַרְי֖וֹשׁ הַ⁠דָּבָֽר	1	Here, **seek out** means to “investigate.” Alternate translation: “to make a list of who had married foreign women”
10:17	i02i		rc://*/ta/man/translate/figs-idiom	וַ⁠יְכַלּ֣וּ בַ⁠כֹּ֔ל אֲנָשִׁ֕ים	1	**Finished with** is an idiom here. Alternate translation: “they succeeded in identifying all the men”
10:17	gtyy		rc://*/ta/man/translate/figs-idiom	הַ⁠הֹשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת	1	See how you translated this expression in [10:2](../10/02.md). Alternate translation: “who had married foreign women”
10:17	kgk5		rc://*/ta/man/translate/translate-hebrewmonths	עַ֛ד י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן	1	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”
10:17	u24d		rc://*/ta/man/translate/translate-ordinal	עַ֛ד י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן	1	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”
10:17	zib9		rc://*/ta/man/translate/figs-infostructure	עַ֛ד י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הָ⁠רִאשֽׁוֹן	1	If it is more natural in your language, you can put this time phrase first in the verse, as in the UST.
10:18	rqg8		rc://*/ta/man/translate/figs-activepassive	וַ⁠יִּמָּצֵא֙ מִ⁠בְּנֵ֣י	1	If it would be helpful 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 from among” Alternate translation:
10:18	vpyw		rc://*/ta/man/translate/figs-idiom	מִ⁠בְּנֵ֣י הַ⁠כֹּהֲנִ֔ים	1	Here, **sons of** is a figurative expression that means “descendants of.” These men are all descendants of men who had been priests in Jerusalem. Alternate translation: “among the descendants of the priests”
10:18	w0rr		rc://*/ta/man/translate/figs-idiom	אֲשֶׁ֥ר הֹשִׁ֖יבוּ נָשִׁ֣ים נָכְרִיּ֑וֹת	1	See how you translated this expression in [10:2](../10/02.md). Alternate translation: “who had married foreign women”
10:18	sf5b		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֨י יֵשׁ֤וּעַ בֶּן־יֽוֹצָדָק֙ וְ⁠אֶחָ֔י⁠ו	1	Here, **the sons of Jeshua** means “the descendants of Jeshua,” since Jeshua lived many years before this time, but **son of Jozadak** is literal because Jeshua was the biological son of Jozadak. **Brothers** could mean biological brothers, but it is more likely that it refers to relatives. Alternate translation: “from the descendants of Jeshua the son of Jozadak and his relatives”
10:18	pp5e		rc://*/ta/man/translate/translate-names	מַֽעֲשֵׂיָה֙ וֶֽ⁠אֱלִיעֶ֔זֶר וְ⁠יָרִ֖יב וּ⁠גְדַלְיָֽה	1	These are the names of four men.
10:19	xu0s		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יִּתְּנ֥וּ	1	Here the word **So** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, they gave”
10:19	w25u		rc://*/ta/man/translate/translate-symaction	וַ⁠יִּתְּנ֥וּ יָדָ֖⁠ם	1	This means that the men shook hands with the clan leaders to signify that they were making a promise. Alternate translation: “So they shook hands in pledge” or “So they grasped hands with their leaders as a sign of promise”
10:19	v518		rc://*/ta/man/translate/figs-idiom	לְ⁠הוֹצִ֣יא נְשֵׁי⁠הֶ֑ם	1	As in [10:3](../10/03.md), **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”
10:19	i4ab		rc://*/ta/man/translate/figs-ellipsis	וַ⁠אֲשֵׁמִ֥ים אֵֽיל־צֹ֖אן עַל־אַשְׁמָתָֽ⁠ם	1	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”
10:19	ldbc		rc://*/ta/man/translate/figs-extrainfo	אֵֽיל־צֹ֖אן	1	A **flock** is a group of small animals such as sheep or goats. If it is unnecessary or unnatural to say that the **ram** was from a flock, then you can just say that it was a ram, as in the UST.
10:20	d98p		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֣י אִמֵּ֔ר	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Immer”
10:20	re8v		rc://*/ta/man/translate/translate-names	חֲנָ֖נִי וּ⁠זְבַדְיָֽה	1	These are the names of two men.
10:21	hqu7		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֖י חָרִ֑ם	1	Here, **sons** means “descendants.” Alternate translation: “And from the descendants of Harim”
10:21	vq5r		rc://*/ta/man/translate/translate-names	מַעֲשֵׂיָ֤ה וְ⁠אֵֽלִיָּה֙ וּֽ⁠שְׁמַֽעְיָ֔ה וִ⁠יחִיאֵ֖ל וְ⁠עֻזִיָּֽה	1	These are the names of five men.
10:22	bs2z		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֖י פַּשְׁח֑וּר	1	Here, **sons** means “descendants.” Alternate translation: “And from the descendants of Pashhur”
10:22	yf1x		rc://*/ta/man/translate/translate-names	אֶלְיוֹעֵינַ֤י מַֽעֲשֵׂיָה֙ יִשְׁמָעֵ֣אל נְתַנְאֵ֔ל יוֹזָבָ֖ד וְ⁠אֶלְעָשָֽׂה	1	These are the names of six men.
10:23	ef8q		rc://*/ta/man/translate/translate-names	הַ⁠לְוִיִּ֑ם	1	See how you translated **Levites** in [2:40](../02/40.md). Review the explanation in the note there if that would be helpful.
10:23	y5l2		rc://*/ta/man/translate/translate-names	יוֹזָבָ֣ד וְ⁠שִׁמְעִ֗י וְ⁠קֵֽלָיָה֙ ה֣וּא קְלִיטָ֔א פְּתַֽחְיָ֥ה יְהוּדָ֖ה וֶ⁠אֱלִיעֶֽזֶר	1	These are the names of six men and an alternate name for one of them.
10:24	mpru			הַ⁠מְשֹׁרְרִ֖ים	1	The term **singers** refers to the same occupational group as in [2:41](../02/41.md). Review the explanation in the note there if that would be helpful.
10:24	cg6w		rc://*/ta/man/translate/translate-names	אֶלְיָשִׁ֑יב	1	**Eliashib** is the name of a man.
10:24	zd2i			הַ⁠שֹּׁ֣עֲרִ֔ים	1	The term **gatekeepers** refers to the same occupational group as in [2:42](../02/42.md). Review the explanation in the note there if that would be helpful.
10:24	dsd1		rc://*/ta/man/translate/translate-names	שַׁלֻּ֥ם וָ⁠טֶ֖לֶם וְ⁠אוּרִֽי	1	These are the names of three men.
10:25	edlz		rc://*/ta/man/translate/figs-explicit	וּ⁠מִֽ⁠יִּשְׂרָאֵ֑ל	1	All of the men in the lists in this chapter were Israelites. So the phrase **from Israel** refers to the other Israelite men who did not belong to the clans or groups mentioned in the previous lists. If it would be helpful for your readers, you could make this clear in your translation. Alternate translation: “These were from the rest of the Israelites”
10:25	frh1		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֣י פַרְעֹ֡שׁ	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Parosh”
10:25	y951		rc://*/ta/man/translate/translate-names	רַ֠מְיָה וְ⁠יִזִּיָּ֤ה וּ⁠מַלְכִּיָּה֙ וּ⁠מִיָּמִ֣ן וְ⁠אֶלְעָזָ֔ר וּ⁠מַלְכִּיָּ֖ה וּ⁠בְנָיָֽה	1	These are the names of seven men.
10:26	n4c3		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֖י עֵילָ֑ם	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Elam”
10:26	xd7i		rc://*/ta/man/translate/translate-names	מַתַּנְיָ֤ה זְכַרְיָה֙ וִ⁠יחִיאֵ֣ל וְ⁠עַבְדִּ֔י וִ⁠ירֵמ֖וֹת וְ⁠אֵלִיָּֽה	1	These are the names of six men.
10:27	t24c		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֖י זַתּ֑וּא	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Zattu”
10:27	x1id		rc://*/ta/man/translate/translate-names	אֶלְיוֹעֵנַ֤י אֶלְיָשִׁיב֙ מַתַּנְיָ֣ה וִֽ⁠ירֵמ֔וֹת וְ⁠זָבָ֖ד וַ⁠עֲזִיזָֽא	1	These are the names of six men.
10:28	h43s		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֖י בֵּבָ֑י	1	Here, **sons** means “descendants.” Alternate translation: “from the descendants of Bebai”
10:28	jfh1		rc://*/ta/man/translate/translate-names	יְהוֹחָנָ֥ן חֲנַנְיָ֖ה זַבַּ֥י עַתְלָֽי	1	These are the names of four men.
10:29	n4fe		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֖י בָּנִ֑י	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Bani”
10:29	j32x		rc://*/ta/man/translate/translate-names	מְשֻׁלָּ֤ם מַלּוּךְ֙ וַ⁠עֲדָיָ֔ה יָשׁ֖וּב וּ⁠שְׁאָ֥ל ירמות	1	These are the names of six men.
10:30	gmx3		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֛י פַּחַ֥ת מוֹאָ֖ב	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Pahath-Moab”
10:30	phn5		rc://*/ta/man/translate/translate-names	עַדְנָ֣א וּ⁠כְלָ֑ל בְּנָיָ֤ה מַעֲשֵׂיָה֙ מַתַּנְיָ֣ה בְצַלְאֵ֔ל וּ⁠בִנּ֖וּי וּ⁠מְנַשֶּֽׁה	1	These are the names of eight men.
10:31	xr3u		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְנֵ֖י חָרִ֑ם	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Harim”
10:31	z6j4		rc://*/ta/man/translate/translate-names	אֱלִיעֶ֧זֶר יִשִּׁיָּ֛ה מַלְכִּיָּ֖ה שְׁמַֽעְיָ֥ה שִׁמְעֽוֹן	1	These are the names of five men.
10:32	gyh9		rc://*/ta/man/translate/translate-names	בְּנְיָמִ֥ן מַלּ֖וּךְ שְׁמַרְיָֽה	1	These are the names of three men.
10:33	uek2		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֖י חָשֻׁ֑ם	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Hashum”
10:33	my1a		rc://*/ta/man/translate/translate-names	חָשֻׁ֑ם מַתְּנַ֤י מַתַּתָּה֙ זָבָ֣ד אֱלִיפֶ֔לֶט יְרֵמַ֥י מְנַשֶּׁ֖ה שִׁמְעִֽי	1	These are the names of eight men.
10:34	v361		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֣י בָנִ֔י	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Bani”
10:34	yixc		rc://*/ta/man/translate/translate-names	מַעֲדַ֥י עַמְרָ֖ם וְ⁠אוּאֵֽל	1	These are the names of three men.
10:35	pcb9		rc://*/ta/man/translate/translate-names	בְּנָיָ֥ה בֵדְיָ֖ה כלהי	1	These are the names of three men.
10:36	h5e9		rc://*/ta/man/translate/translate-names	וַנְיָ֥ה מְרֵמ֖וֹת אֶלְיָשִֽׁיב	1	These are the names of three men.
10:37	j4vh		rc://*/ta/man/translate/translate-names	מַתַּנְיָ֥ה מַתְּנַ֖י ו⁠יעשו	1	These are the names of three men.
10:38	z3zn		rc://*/ta/man/translate/translate-names	וּ⁠בָנִ֥י וּ⁠בִנּ֖וּי שִׁמְעִֽי	1	These are the names of three men.
10:38	p5vk		rc://*/ta/man/translate/translate-textvariants	וּ⁠בָנִ֥י וּ⁠בִנּ֖וּי שִׁמְעִֽי	1	The ULT represents the reading of the Hebrew text, but many scholars believe that the correct reading of this verse is found in ancient Greek translations. This is represented in the UST. You may choose to follow the reading of the preferred Bible translation used in your area, and include the other reading in a footnote.
10:39	maz3		rc://*/ta/man/translate/translate-names	וְ⁠שֶֽׁלֶמְיָ֥ה וְ⁠נָתָ֖ן וַ⁠עֲדָיָֽה	1	These are the names of three men.
10:40	jlxi		rc://*/ta/man/translate/translate-names	מַכְנַדְבַ֥י שָׁשַׁ֖י שָׁרָֽי	1	These are the names of three men.
10:41	mf9g		rc://*/ta/man/translate/translate-names	עֲזַרְאֵ֥ל וְ⁠שֶׁלֶמְיָ֖הוּ שְׁמַרְיָֽה	1	These are the names of three men.
10:42	y5rp		rc://*/ta/man/translate/translate-names	שַׁלּ֥וּם אֲמַרְיָ֖ה יוֹסֵֽף	1	These are the names of three men.
10:43	cab3		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֖י נְב֑וֹ	1	Here, **sons** means “descendants.” Alternate translation: “From the descendants of Nebo”
10:43	tih9		rc://*/ta/man/translate/translate-names	יְעִיאֵ֤ל מַתִּתְיָה֙ זָבָ֣ד זְבִינָ֔א יַדַּ֥י וְ⁠יוֹאֵ֖ל בְּנָיָֽה	1	These are the names of seven men.
10:44	f8ms		rc://*/ta/man/translate/figs-idiom	כָּל־אֵ֕לֶּה נָשְׂא֖וּ נָשִׁ֣ים נָכְרִיּ֑וֹת	1	As in [9:2](../09/02.md), **lifted** is an idiom that means “married.” Alternate translation: “All of these men had married foreign women”
10:44	bri0		rc://*/ta/man/translate/figs-explicit	וְ⁠יֵ֣שׁ מֵ⁠הֶ֣ם נָשִׁ֔ים וַ⁠יָּשִׂ֖ימוּ בָּנִֽים	1	The implication is that if a foreign wife had borne children, the Israelite husband would send both the wife and her children away, as [10:3](../10/03.md) describes. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Some of the foreign wives had borne children, and the men who had married them divorced them and sent away both them and their children.”
10:44	kg57		rc://*/ta/man/translate/figs-gendernotations	בָּנִֽים	1	The term **sons** here means “children” and includes both boys and girls. Alternate translation: “children”