Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
front:intro	k2y2				0	# Introduction to Nehemiah\n\n## Part 1: General Introduction\n\n### Outline of Nehemiah\n\n1. Nehemiah returns to Jerusalem and inspects the walls (1:1–2:20)\n2. The people rebuild the walls of Jerusalem (3:1–4:23)\n3. Nehemiah helps the poor and provides an unselfish example (5:1–19)\n4. Enemies try to slow down the work, but the people finish the walls (6:1–19)\n5. Nehemiah lists the people who returned from exile (7:6–73)\n6. Ezra reads the law of Yahweh and the people respond (8:1–10:39)\n7. Nehemiah lists the people who lived in and around Jerusalem (11:1–36)\n8. Nehemiah lists the priests and Levites (12:1–26)\n9. The people dedicate the walls of Jerusalem (12:27–47)\n10. Nehemiah corrects problems (13:1–31)\n\n### What is the Book of Nehemiah about?\n\nA Jew named Nehemiah lived in Persia and worked for King Artaxerxes. Nehemiah received a report that the walls around Jerusalem were broken down. Nehemiah returned to Jerusalem to help rebuild the city walls. The walls around the city helped protect the city against armies and invaders.\n\n### How should the title of this book be translated?\n\nThe Book of Nehemiah is named for a Jewish leader named Nehemiah. Translators can use the traditional title “Nehemiah.” Or they may choose a more complete title, such as “The Book about Nehemiah.” (See: [[rc://*/ta/man/translate/translate-names]])\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. He knew 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 Promised Land. Many of them were successful in Babylon and desired to remain there. However, this meant that they were unable to worship Yahweh in Jerusalem as their ancestors had done. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 3: Important Translation Issues\n\n### How does the Book of Nehemiah use the term “Israel”?\n\nThe Book of Nehemiah 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 had allowed the Assyrians to conquer the other ten tribes and take them into exile around 275 years earlier. 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 Nehemiah told in the order that they actually happened?\n\nSome of the events in the Book of Nehemiah are told in an order that is different than the order in which they actually happened so that they events can be grouped by theme. Translators should pay attention to notes that signal when events are probably out of chronological order.
1:intro	y5jf				0	# Nehemiah 1 General Notes\n\n## Structure and formatting\n\n### “The words of Nehemiah son of Hacaliah:”\n\nThis phrase serves as an introduction to this entire book.\n\n## Special concepts in this chapter\n\n### Repentance\n\nThis chapter is a single long record of Nehemiah’s repentance on behalf of the people of Israel. (See: [[rc://*/tw/dict/bible/kt/repent]])\n\n## Other possible translation difficulties in this chapter\n\n### I\n\nIn this book, the word “I” always refers to Nehemiah.\n\n### Israel\n\nIn this book, “Israel” probably does not refer to the northern kingdom of Israel. Neither does it likely refer to the twelve tribes of Israel. Instead, it is probably a reference to Israel in the sense of the surviving people group from the southern kingdom of Judah. At Nehemiah’s time, these would be the people from the tribes of Judah and Benjamin who survived the destruction of Jerusalem by Babylon in 586 BC and the exile of many of them to Babylon. The other tribes had already been scattered throughout the entire Near East where most of them lost their identity as Israel.
1:1	bi9h		rc://*/ta/man/translate/translate-names	נְחֶמְיָ֖ה בֶּן־חֲכַלְיָ֑ה	1	Nehemiah is the name of a man, and Hakaliah is the name of his father.
1:1	abc1		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֤י	1	This is a common way of beginning a historical story. Use a natural way of beginning a story about something that actually happened. Alternate translation: “My story begins”
1:1	qd3e		rc://*/ta/man/translate/translate-hebrewmonths	בְ⁠חֹֽדֶשׁ־כִּסְלֵיו֙	1	**Kislev** is the ninth month of the Hebrew calendar.
1:1	hn28		rc://*/ta/man/translate/figs-explicit	שְׁנַ֣ת עֶשְׂרִ֔ים	1	This is referring to the number of years that Artaxerxes had been reigning as king. You can include this information if you want to make this clear. Most scholars consider this to be the year 445 BC. Alternate translation: “in the twentieth year of the reign of Artaxerxes, King of Persia”
1:1	abc3		rc://*/ta/man/translate/figs-metonymy	בְּ⁠שׁוּשַׁ֥ן הַ⁠בִּירָֽה	1	A **citadel** is a fortified castle or palace, usually inside a city. In this case, the city in which this palace was located was also called Susa, because the city was associated with the palace. Since this was where the kings of Persia lived, it was the capital city of their empire. Alternate translation: “the capital city of Susa”
1:1	abc5		rc://*/ta/man/translate/translate-names	בְּ⁠שׁוּשַׁ֥ן	1	This was the name of a royal city of the Persian kings.
1:1	g6dl		rc://*/ta/man/translate/translate-unknown	הַ⁠בִּירָֽה	1	This means a “castle” or “palace” or “stronghold,” usually inside a city, where a king would live.
1:2	f2ab		rc://*/ta/man/translate/translate-names	חֲנָ֜נִי	1	This is the name of a man.
1:2	l6cw			חֲנָ֜נִי אֶחָ֧ד	1	The term **brother** is often used in this book, but here it most likely means that Hanani was Nehemiah’s biological brother.
1:2	abc7		rc://*/ta/man/translate/figs-gendernotations	ה֥וּא וַ⁠אֲנָשִׁ֖ים	1	This was a delegation that had come from one Jewish community to visit another Jewish community in another part of the world. So it’s possible that it included women as well as men. Alternate translation: “along with some other people”
1:2	lg14		rc://*/ta/man/translate/translate-names	מִֽ⁠יהוּדָ֑ה	1	Judah was formerly the southern kingdom of the Israelites. It was now a Persian province. Alternate translation: “the province of Judah”
1:2	abc9		rc://*/ta/man/translate/figs-parallelism	הַ⁠יְּהוּדִ֧ים הַ⁠פְּלֵיטָ֛ה אֲשֶֽׁר־נִשְׁאֲר֥וּ מִן־הַ⁠שֶּׁ֖בִי	1	These two phrases mean the same thing. Nehemiah uses them together for clarity to describe one particular group of people, and perhaps also to express his particular concern for them. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “the Jews who had escaped the exile”
1:2	q7zi		rc://*/ta/man/translate/figs-explicit	הַ⁠יְּהוּדִ֧ים הַ⁠פְּלֵיטָ֛ה אֲשֶֽׁר־נִשְׁאֲר֥וּ מִן־הַ⁠שֶּׁ֖בִי	1	These two phrases refer to the same group of people. This could mean: (1) the few Jews who were taken as exiles to Babylon but who later were able to return and live in Jerusalem or (2) the few Jews who had escaped from those who were trying to take them into exile in Babylon and so remained in Jerusalem. It is probably best to translate this in a way that can include both groups. Alternate translation: “the Jews who had escaped the exile and who remained in Jerusalem”
1:2	ab11		rc://*/ta/man/translate/figs-abstractnouns	הַ⁠שֶּׁ֖בִי	1	**Captivity** is an abstract noun that refers to the Jews being taken away from their homeland. Judah had been conquered by the Babylonians about 150 years before this. At that time, the Babylonians took many people away from Judah and relocated them to different parts of their empire. About 50 years later, the Persian Empire conquered Babylon and so the Babylonian empire became the Persian empire. The Jews who had been captured by Babylon now lived in Persia, although some had since returned to Judah. You can translate the idea of **captivity** with a phrase such as “the time when the Jews were taken away” or “the time when soldiers forced many Jews to go to Babylon”
1:2	ab13		rc://*/ta/man/translate/figs-explicit	וְ⁠עַל־יְרוּשָׁלִָֽם	1	Jerusalem had been the capital city of the kingdom of Judah. Nehemiah was asking specifically about the physical condition of the buildings and walls in the city, in addition to asking about the welfare of the Jewish community in Judah. Alternate translation: “about the condition of Jerusalem”
1:3	igf2		rc://*/ta/man/translate/figs-parallelism	הַֽ⁠נִּשְׁאָרִ֞ים אֲשֶֽׁר־נִשְׁאֲר֤וּ מִן־הַ⁠שְּׁבִי֙	1	These two statements mean similar things. Nehemiah says the same thing twice, in slightly different ways, to show his concern for this group. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “the Jews who escaped the exile and remained”
1:3	y1zg		rc://*/ta/man/translate/figs-metonymy	בַּ⁠מְּדִינָ֔ה	1	Here **province** refers to Judah as an administrative district within the Persian Empire. Hanani is describing Judah by referring to something associated with it, its status as a province. Alternate translation: “in the province of Judah” or “in Judah”
1:3	ab15		rc://*/ta/man/translate/figs-doublet	בְּ⁠רָעָ֥ה גְדֹלָ֖ה וּ⁠בְ⁠חֶרְפָּ֑ה	1	**Difficulty** and **reproach** mean similar things. Hanani uses them together to emphasize what a desperate situation the people are in. You do not need to repeat both words in your translation if that would be confusing for your readers. Alternate translation: “in a perilous situation”
1:3	ab17		rc://*/ta/man/translate/figs-abstractnouns	בְּ⁠רָעָ֥ה גְדֹלָ֖ה וּ⁠בְ⁠חֶרְפָּ֑ה	1	The abstract noun **difficulty** refers to a situation that is very hard for the people to live in. It describes a situation that is dangerous and insecure for the people in it. You can translate this idea with an adjective such as “bad.” Alternate translation: “in a very bad situation”
1:3	ab19		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠בְ⁠חֶרְפָּ֑ה	1	**Reproach** is an abstract noun that describes how other people would see the situation of the Jews. The situation would lead them to say bad things about them. you could translate this idea with a verb such as “mock.” Alternate translation: “and people are mocking them.”
1:3	pk3f		rc://*/ta/man/translate/figs-activepassive	וְ⁠חוֹמַ֤ת יְרוּשָׁלִַ֨ם֙ מְפֹרָ֔צֶת וּ⁠שְׁעָרֶ֖י⁠הָ נִצְּת֥וּ בָ⁠אֵֽשׁ	1	You can say this with an active form, and you can say who did the action. Alternate translation: “armies have broken open the wall of Jerusalem and have set its gates on fire”
1:3	ab21		rc://*/ta/man/translate/figs-explicit	וְ⁠חוֹמַ֤ת יְרוּשָׁלִַ֨ם֙ מְפֹרָ֔צֶת וּ⁠שְׁעָרֶ֖י⁠הָ נִצְּת֥וּ בָ⁠אֵֽשׁ	1	The implication is that the people are now defenseless. If it would be helpful in your language, you could say this explicitly. Alternate translation: “The people living there have no protection.”
1:3	ab23			נִצְּת֥וּ בָ⁠אֵֽשׁ	1	If saying that something is burned **with fire** is redundant in your language, you can just say, **completely burned**. Alternate translation: “burned down”
1:4	ab25		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֞י	1	Nehemiah uses this phrase to introduce the next episode in his story. You do not need to represent it this way in your translation, but use a natural way to introduce a new episode in the story. Alternate translation: “So the next thing I did”
1:4	ab27		rc://*/ta/man/translate/figs-metonymy	כְּ⁠שָׁמְעִ֣⁠י ׀ אֶת־הַ⁠דְּבָרִ֣ים הָ⁠אֵ֗לֶּה	1	Here **words** refers to the things that were described by the words. Alternate translation: “after hearing about these things”
1:4	ab29		rc://*/ta/man/translate/translate-symaction	יָשַׁ֨בְתִּי֙ וָֽ⁠אֶבְכֶּ֔ה	1	**Sitting down** likely means that Nehemiah stopped going about his usual business because he was so overcome by grief. Alternate translation: “I could do nothing else but grieve”
1:4	ab31		rc://*/ta/man/translate/figs-idiom	וָ⁠אֶתְאַבְּלָ֖⁠ה יָמִ֑ים	1	This means that Nehemiah kept on grieving. He did not get over being upset. The term “days” here suggests “many days” and it is a figurative expression for “a long time.” Alternate translation: “I could not stop mourning for a long time.”
1:4	ab33		rc://*/ta/man/translate/translate-symaction	צָם֙ וּ⁠מִתְפַּלֵּ֔ל	1	**Fasting** means going without food. This was something that Jews often did in connection with prayer. It allowed them to concentrate on their prayers, and it showed how important those prayers were. Alternate translation: “I went without food, and I prayed”
1:4	ab35		rc://*/ta/man/translate/figs-metonymy	וּ⁠מִתְפַּלֵּ֔ל לִ⁠פְנֵ֖י	1	Here **face** is a metonym for the action of seeing, which is a figurative way of referring to a person’s notice or attention to something. Nehemiah is saying that he prayed in order to bring these matters to God’s notice or attention. Alternate translation: “and I prayed to”
1:4	ab37			אֱלֹהֵ֥י הַ⁠שָּׁמָֽיִם	1	Alternate translation: “God, who is in heaven”
1:5	ab39			וָ⁠אֹמַ֗ר	1	Here Nehemiah tells what he prayed. Alternate translation: “Then I prayed”
1:5	ab41		rc://*/ta/man/translate/figs-exclamations	אָֽנָּ֤א	1	Nehemiah uses this word to call on God with strong feeling. Alternate translation: “O”
1:5	pf2l		rc://*/ta/man/translate/translate-names	יְהוָה֙	1	This is the name of God that he revealed to his people in the Old Testament.
1:5	ab43		rc://*/ta/man/translate/figs-you	אֱלֹהֵ֣י הַ⁠שָּׁמַ֔יִם	1	Since Nehemiah is addressing God directly, you can use “you” forms in your translation if that is natural. They should be singular but also respectful. Alternate translation: “you are the God who is in heaven”
1:5	ab45		rc://*/ta/man/translate/figs-doublet	הָ⁠אֵ֥ל הַ⁠גָּד֖וֹל וְ⁠הַ⁠נּוֹרָ֑א	1	**Great** and **fearsome** mean similar things. Nehemiah uses them together to emphasize how much respect God deserves. You do not need to repeat both phrases in your translation if that would be confusing for your readers. However, there is a slight difference in meaning, and you could also bring that out in your translation. “Great” refers to how powerful God is objectively. “Fearsome” reflects how people should respond to God’s greatness subjectively. They should “fear” God. This does not mean that they should be afraid of him, but that they should show him respect and reverence. Alternate translation: “the great and awesome God” or “the God who deserves total respect”
1:5	ab47		rc://*/ta/man/translate/figs-parallelism	שֹׁמֵ֤ר הַ⁠בְּרִית֙ וָ⁠חֶ֔סֶד	1	**Covenant** and **covenant faithfulness** mean similar things. Nehemiah says the same thing twice, in slightly different ways, to emphasize how certain it is that God will keep his promises. You do not need to repeat both phrases in your translation if that would be confusing for your readers. However, there is a slight difference in meaning, and you could bring that out in your translation even if you combine the phrases. The “covenant” is God’s promise to Abraham, Isaac, and Jacob and their descendants. “Covenant faithfulness” is a character quality of God. He is inwardly disposed to keep all of his promises, and so he always does so faithfully. Therefore, you could say something like, “Because of who you are, you always keep your promises faithfully.”
1:5	ab49		rc://*/ta/man/translate/figs-parallelism	לְ⁠אֹהֲבָ֖י⁠ו וּ⁠לְ⁠שֹׁמְרֵ֥י מִצְוֺתָֽי⁠ו	1	Nehemiah is not describing two different groups. These phrases mean similar things. The repetition is used for clarity and emphasis. Nehemiah says the same thing twice, in slightly different ways, to express that those who love God show this by keeping his commandments. You can translate this so that it is clear that these words describe one group. Alternate translation: “those who love you and keep your commandments”
1:5	zc64		rc://*/ta/man/translate/figs-123person	לְ⁠אֹהֲבָ֖י⁠ו וּ⁠לְ⁠שֹׁמְרֵ֥י מִצְוֺתָֽי⁠ו	1	Since Nehemiah is speaking to Yahweh, the pronouns “him” and “his” can be translated as “you” and “your.” Alternate translation: “who love you and keep your commandments”
1:6	ab51		rc://*/ta/man/translate/figs-parallelism	תְּהִ֣י נָ֣א אָזְנְ⁠ךָֽ־קַשֶּׁ֣בֶת וְֽ⁠עֵינֶ֪י⁠ךָ פְתֻוּח֟וֹת	1	These two phrases mean similar things. Nehemiah says the same thing twice, in slightly different ways, to urge God to pay attention to him. If it would be helpful in your language, you could combine these phrases. Alternate translation: “pay attention to me,” otherwise “please listen to me and look at me.”
1:6	ab53		rc://*/ta/man/translate/figs-metonymy	אָזְנְ⁠ךָֽ־קַשֶּׁ֣בֶת	1	This request for God’s ear to be attentive refers to the action of listening. In this context, Nehemiah is asking God to listen to his prayer, with the intention that God would do something about the bad situation in Jerusalem.
1:6	g947		rc://*/ta/man/translate/figs-metonymy	וְֽ⁠עֵינֶ֪י⁠ךָ פְתֻוּח֟וֹת	1	This request for God’s eyes to be open refers to the action of seeing. Seeing is a metaphor meaning knowledge, perception, notice, attention, or judgment. In this case, Nehemiah is asking God to pay attention both to him and to the problem in Jerusalem.
1:6	qjf3		rc://*/ta/man/translate/figs-123person	תְּפִלַּ֣ת עַבְדְּ⁠ךָ֡	1	Nehemiah uses the word servant to refer to himself. This is how a person would address a superior in order to show humility and respect. Alternate translation: “my prayer”
1:6	ab55		rc://*/ta/man/translate/figs-metonymy	מִתְפַּלֵּ֨ל לְ⁠פָנֶ֤י⁠ךָ	1	Here **face** is a metonym for the action of seeing, which is figurative way of referring to a person’s notice or attention to something. Nehemiah is repeating the fact that he is praying in order to bring these matters to God’s notice or attention. Alternate translation: “praying to you”
1:6	ab57		rc://*/ta/man/translate/figs-idiom	הַ⁠יּוֹם֙	1	This does not necessarily mean on this particular day, but at this time. Alternate translation: “right now”
1:6	v8gx		rc://*/ta/man/translate/figs-merism	הַ⁠יּוֹם֙ יוֹמָ֣ם וָ⁠לַ֔יְלָה	1	When Nehemiah says that he has prayed both during the day and during the night, he means that he has also prayed at all times in between, that is, constantly. However, he does not mean that he has prayed non-stop all day long and all night long, without doing any other activities such as sleeping or eating. Alternate translation: “constantly,” otherwise “during the day and at night”
1:6	ab59		rc://*/ta/man/translate/figs-gendernotations	בְּנֵ֥י יִשְׂרָאֵ֖ל	1	Here **sons** means **descendants.** Alternate translation: “on behalf of the people of Israel”
1:6	ab61		rc://*/ta/man/translate/figs-metaphor	עֲבָדֶ֑י⁠ךָ	1	In this context, the word **servants** refers to the special role that the people of Israel had in the world as a model community of God’s followers. Alternate translation: “your chosen people”
1:6	ab63		rc://*/ta/man/translate/figs-gendernotations	וּ⁠מִתְוַדֶּ֗ה עַל־חַטֹּ֤אות בְּנֵֽי־יִשְׂרָאֵל֙ אֲשֶׁ֣ר חָטָ֣אנוּ לָ֔⁠ךְ	1	Here again **sons** means **descendants** and the phrase refers to the people of Israel. Alternate translation: “I must confess the sins that we, the people of Israel, have committed against you”
1:6	bxj6		rc://*/ta/man/translate/figs-metonymy	וַ⁠אֲנִ֥י וּ⁠בֵית־אָבִ֖⁠י חָטָֽאנוּ	1	Among the Israelites, the expression **father’s house** or **house of the father** originally described an extended-family group who lived together. 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. However, since Nehemiah is stressing his sense of personal responsibility here and identifying closely with the people in this group, he may be using the term in its original sense to refer to his nearest relatives. Alternate translation: “Both I and my family have also sinned”
1:7	ab65		rc://*/ta/man/translate/figs-parallelism	חֲבֹ֖ל חָבַ֣לְנוּ לָ֑⁠ךְ	1	The repetition here is used for emphasis. You do not need to repeat both phrases in your translation if that would be confusing for your readers. you could combine them into one phrase, with a word like **very** to convey emphasis. Alternate translation: “We have acted very corruptly toward you”
1:7	ryci		rc://*/ta/man/translate/figs-abstractnouns	חֲבֹ֖ל חָבַ֣לְנוּ לָ֑⁠ךְ	1	You can translate the idea of the abstract noun **corruption** with a verb such as **sinned.** Alternate translation: “We have sinned very much against you”
1:7	ab67		rc://*/ta/man/translate/figs-doublet	אֶת־הַ⁠מִּצְוֺ֗ת וְ⁠אֶת־הַֽ⁠חֻקִּים֙ וְ⁠אֶת־הַ⁠מִּשְׁפָּטִ֔ים	1	These three words mean basically the same thing. Nehemiah uses the repetition to emphasize how comprehensively the Israelites have disobeyed what God commanded them through Moses. If it would be helpful in your language, you could combine them into a single phrase. Alternate translation: “the law of Moses” otherwise “the commands and rules and laws” (Note: A doublet can involve the use of more than two words.)
1:7	brz7		rc://*/ta/man/translate/figs-explicit	אֲשֶׁ֥ר צִוִּ֖יתָ אֶת־מֹשֶׁ֥ה עַבְדֶּֽ⁠ךָ	1	Moses was the great leader who brought the Israelites out of slavery in Egypt centuries before and gave them God’s law. If it would be helpful in your language, you could say this explicitly. Alternate translation: “that you gave us many years ago through your servant Moses.”
1:8	pv64		rc://*/ta/man/translate/figs-idiom	זְכָר־נָא֙	1	Here **remember** is an idiom that means to think about someone and consider what action you can take on their behalf. Nehemiah is not suggesting that God has forgotten the promise he made to Moses. Alternate translation: “Please think about”
1:8	y5jp		rc://*/ta/man/translate/figs-yousingular	הַ⁠דָּבָ֔ר אֲשֶׁ֥ר צִוִּ֛יתָ אֶת־מֹשֶׁ֥ה עַבְדְּ⁠ךָ֖	1	The pronouns **you** and **your** refer to God and so are singular.
1:8	ab69			הַ⁠דָּבָ֔ר	1	This refers to a promise that God made while giving the law to the people of Israel through Moses. Alternate translation: “the promise”
1:8	b6qh		rc://*/ta/man/translate/figs-you	אַתֶּ֣ם תִּמְעָ֔לוּ	1	The pronouns **you** and **yourselves** refer to the Israelite people, and so they are plural. Alternate translation: “If you Israelites”
1:8	ab71		rc://*/ta/man/translate/figs-metaphor	אַתֶּ֣ם תִּמְעָ֔לוּ	1	Here infidelity in marriage is used as a figurative description of the people of Israel not keeping God’s commandments. Alternate translation: “If you Israelites do not keep my commandments”
1:8	evf5		rc://*/ta/man/translate/figs-explicit	אָפִ֥יץ אֶתְ⁠כֶ֖ם בָּ⁠עַמִּֽים	1	The implication is that God would do this to punish the Israelites for breaking his commandments. If it would be helpful in your language, you could say this explicitly. Alternate translation: “as a punishment, I will take you from your land and make you live among the other nations”
1:9	dqn5		rc://*/ta/man/translate/figs-you	וְ⁠שַׁבְתֶּ֣ם אֵלַ֔⁠י וּ⁠שְׁמַרְתֶּם֙ מִצְוֺתַ֔⁠י וַ⁠עֲשִׂיתֶ֖ם אֹתָ֑⁠ם אִם־יִהְיֶ֨ה נִֽדַּחֲ⁠כֶ֜ם	1	The pronouns **you** and **your** refer to the Israelite people, so they are plural.
1:9	ab75		rc://*/ta/man/translate/figs-metaphor	וְ⁠שַׁבְתֶּ֣ם אֵלַ֔⁠י וּ⁠שְׁמַרְתֶּם֙ מִצְוֺתַ֔⁠י וַ⁠עֲשִׂיתֶ֖ם אֹתָ֑⁠ם אִם־יִהְיֶ֨ה נִֽדַּחֲ⁠כֶ֜ם	1	**Return** is a figurative way of saying “become loyal again.” Alternate translation: “If you become loyal to me again”
1:9	ab77		rc://*/ta/man/translate/figs-parallelism	וּ⁠שְׁמַרְתֶּם֙ מִצְוֺתַ֔⁠י וַ⁠עֲשִׂיתֶ֖ם אֹתָ֑⁠ם	1	These two statements mean similar things. They are used together for emphasis. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “start obeying my commandments once more”
1:9	ab79			נִֽדַּחֲ⁠כֶ֜ם	1	This refers to the exile. Alternate translation: “all of you who were taken away”
1:9	f8jz		rc://*/ta/man/translate/figs-hyperbole	בִּ⁠קְצֵ֤ה הַ⁠שָּׁמַ֨יִם֙	1	This means “the most distant point under the sky.” In this culture the sky was understood to be a solid dome with a flat earth beneath it. The phrase is describing a point beyond which no one could go any farther because they would have reached the edge of the dome of the sky. This is an overstatement because even from the perspective of this culture, no one could really reach such a point. Alternate translation: “places very far away”
1:9	ab81		rc://*/ta/man/translate/figs-123person	אֲקַבְּצֵ֔⁠ם וַהֲבִֽיאוֹתִים֙	1	Since God is actually addressing the Israelites here, you can say “you” in the plural. Alternate translation: “I will bring you back”
1:9	ab83		rc://*/ta/man/translate/figs-parallelism	אֲקַבְּצֵ֔⁠ם וַהֲבִֽיאוֹתִים֙	1	These two statements mean similar things. They are used together to emphasize that God will definitely keep this promise. If it would be helpful in your language, you could combine the phrases. Alternate translation: “I will bring you back”
1:9	ab85		rc://*/ta/man/translate/figs-personification	אֶל־הַ⁠מָּק֔וֹם אֲשֶׁ֣ר בָּחַ֔רְתִּי לְ⁠שַׁכֵּ֥ן אֶת־שְׁמִ֖⁠י שָֽׁם	1	Here God’s name is spoken of as if it were capable of living in a place. The phrase indicates the place from which God chose to start making himself famous throughout the world. You can say something like that as an alternate translation.
1:9	lgh9		rc://*/ta/man/translate/figs-explicit	אֶל־הַ⁠מָּק֔וֹם אֲשֶׁ֣ר בָּחַ֔רְתִּי לְ⁠שַׁכֵּ֥ן אֶת־שְׁמִ֖⁠י שָֽׁם	1	This phrase refers initially to Jerusalem because that was where God chose to put his temple. You could say that explicitly. Alternate translation: “to Jerusalem, where I have chosen for my name to remain”
1:9	w4qw		rc://*/ta/man/translate/figs-metonymy	אֶל־הַ⁠מָּק֔וֹם אֲשֶׁ֣ר בָּחַ֔רְתִּי לְ⁠שַׁכֵּ֥ן אֶת־שְׁמִ֖⁠י שָֽׁם	1	Nehemiah is actually using this phrase to refer to all of Judah. As the book explains later, when the Jews returned there, they each settled in their own former towns, though one in ten of them were recruited to live in Jerusalem. So Judah is being described by something associated with it, the capital city. Alternate translation: “to your homeland of Judah.”
1:9	g88j		rc://*/ta/man/translate/figs-metonymy	שְׁמִ֖⁠י	1	Here, **name** is a figurative way of referring to the fame or reputation of a person. Their fame is described by something associated with it, how well known their name is and how people react to hearing it. Alternate translation: “reputation”
1:10	mjx7		rc://*/ta/man/translate/figs-123person	וְ⁠הֵ֥ם עֲבָדֶ֖י⁠ךָ וְ⁠עַמֶּ֑⁠ךָ	1	The word **they** refers to the Israelite people. Since Nehemiah is speaking on their behalf and including himself, you could say “we” in your translation, If it would be helpful in your language. If your language marks the distinction, “we” should not include the addressee. Alternate translation: “we are your servants, your chosen people”
1:10	ab87		rc://*/ta/man/translate/figs-parallelism	וְ⁠הֵ֥ם עֲבָדֶ֖י⁠ךָ וְ⁠עַמֶּ֑⁠ךָ	1	As in [1:6](../01/06.md), **servants** refers to the special role that the people of Israel had as a model community of God’s followers. So these two phrases are basically saying the same thing. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “we are your chosen people”
1:10	ab89		rc://*/ta/man/translate/figs-explicit	אֲשֶׁ֤ר פָּדִ֨יתָ֙	1	This is a reference to the way God delivered the Israelites from slavery in Egypt. Alternate translation: “you rescued us from slavery in Egypt”
1:10	zu4s		rc://*/ta/man/translate/figs-doublet	בְּ⁠כֹחֲ⁠ךָ֣ הַ⁠גָּד֔וֹל וּ⁠בְ⁠יָדְ⁠ךָ֖ הַ⁠חֲזָקָֽה	1	These two phrases mean basically the same thing. Nehemiah uses the repetition to emphasize the intensity of Yahweh’s power. Alternate translation: “by your very great strength”
1:10	ax91		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְ⁠יָדְ⁠ךָ֖ הַ⁠חֲזָקָֽה	1	Here, **hand** represents a person’s power, strength, or ability.
1:11	ab93		rc://*/ta/man/translate/figs-exclamations	אָנָּ֣א	1	As in [1:5](../01/05.md), Nehemiah uses this word to call on God with strong feeling. Alternate translation: “O”
1:11	ab95			אֲדֹנָ֗⁠י תְּהִ֣י נָ֣א אָזְנְ⁠ךָֽ־קַ֠שֶּׁבֶת אֶל־תְּפִלַּ֨ת עַבְדְּ⁠ךָ֜	1	Nehemiah calls himself a **servant** and he calls God his **Lord** because this is how a person in his culture would address a superior in order to show humility and respect. See how you translated this in [1:6](../01/06.md).
1:11	ab97		rc://*/ta/man/translate/translate-names	אֲדֹנָ֗⁠י	1	This term in Hebrew can be understood as either a noun with a pronoun suffix (“my Lord”) or as a simple title (“Lord”).
1:11	ab99		rc://*/ta/man/translate/figs-metonymy	תְּהִ֣י נָ֣א אָזְנְ⁠ךָֽ־קַ֠שֶּׁבֶת	1	As in [1:6](../01/06.md), this phrase refers to the action of listening. Alternate translation: “please pay careful attention.”
1:11	jjm7		rc://*/ta/man/translate/figs-123person	תְּפִלַּ֨ת עַבְדְּ⁠ךָ֜	1	Alternate translation: “to my prayer”
1:11	j433			תְּפִלַּ֣ת עֲבָדֶ֗י⁠ךָ	1	Here, **servants** refers to the rest of the Israelite people who were also praying for Yahweh to act on behalf of his people and on behalf of Jerusalem. Alternate translation: “and to the prayers of my fellow Israelites”
1:11	hk3z		rc://*/ta/man/translate/figs-metonymy	הַֽ⁠חֲפֵצִים֙ לְ⁠יִרְאָ֣ה אֶת־שְׁמֶ֔⁠ךָ	1	Here, **name** represents Yahweh himself. Alternate translation: “who are glad to honor you” or “who are eager to uphold your reputation”
1:11	a11b		rc://*/ta/man/translate/figs-idiom	הַֽ⁠חֲפֵצִים֙	1	To delight in doing something means to be glad to do it and to want to do it.
1:11	a13b			לְ⁠יִרְאָ֣ה	1	As in [1:5](../01/05.md), **fear** means to show respect and reverence.
1:11	a15b		rc://*/ta/man/translate/figs-123person	וְ⁠הַצְלִֽיחָ⁠ה־נָּ֤א לְ⁠עַבְדְּ⁠ךָ֙ הַ⁠יּ֔וֹם וּ⁠תְנֵ֣⁠הוּ לְ⁠רַחֲמִ֔ים	1	Once again Nehemiah calls himself a **servant** to show respect to a superior. He then refers to himself in the third person (“give him”) to express humility before God. Alternate translation: “make me successful today and let the king be merciful to me”
1:11	a17b		rc://*/ta/man/translate/figs-parallelism	וְ⁠הַצְלִֽיחָ⁠ה־נָּ֤א לְ⁠עַבְדְּ⁠ךָ֙ הַ⁠יּ֔וֹם וּ⁠תְנֵ֣⁠הוּ לְ⁠רַחֲמִ֔ים	1	These two statements mean similar things. Nehemiah says the same thing twice, in slightly different ways, to emphasize how important it is for him to have God’s help. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “grant that the king will have mercy on me”
1:11	a19b		rc://*/ta/man/translate/figs-idiom	הַ⁠יּ֔וֹם	1	This does not necessarily mean on this same day. Rather, Nehemiah is praying that God will give him the opportunity to speak with the king soon about helping the Jews in Jerusalem. Alternate translation: “soon”
1:11	kr99		rc://*/ta/man/translate/figs-123person	וּ⁠תְנֵ֣⁠הוּ לְ⁠רַחֲמִ֔ים	1	Here, **him** refers to Nehemiah, who refers to himself in the third person to express his humility before God.
1:11	r7af		rc://*/ta/man/translate/figs-metaphor	לִ⁠פְנֵ֖י הָ⁠אִ֣ישׁ הַ⁠זֶּ֑ה	1	Here, **face** is a figurative way of referring to the action of seeing, and seeing is a figurative way of describing knowledge, perception, notice, attention, or judgment. In this context, Nehemiah is asking God to cause the king to make a favorable decision in response to a request he plans to make. Alternate translation: “Please grant that the king will agree to the request that I am going to make.”
1:11	a21b		rc://*/ta/man/translate/figs-explicit	הָ⁠אִ֣ישׁ הַ⁠זֶּ֑ה	1	As we will discover in the next chapter, **this man** refers to Artaxerxes, the king of Persia. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “the king”
1:11	h9hl		rc://*/ta/man/translate/writing-background	וַ⁠אֲנִ֛י הָיִ֥יתִי מַשְׁקֶ֖ה לַ⁠מֶּֽלֶךְ	1	This is background information about Nehemiah’s role in the king’s court. Your language may have a special way to mark background information. As a “cupbearer,” it was Nehemiah’s duty to serve the wine at the king’s table, but he was much more than a waiter or butler. When the king gave him this assignment, this showed that he trusted Nehemiah completely to protect him from being poisoned. Nehemiah’s work also allowed him to see the king frequently and get to know him. So this was an important office. Alternate translation: “At that time, I was an important official who served the wine at the king’s table.”
2:intro	mj1d				0	# Nehemiah 2 General Notes\n\n## Structure and formatting\n\nThis chapter begins the account of the construction of the wall. Many scholars believe these chapters teach valuable lessons on leadership ([Nehemiah 2–6](../02/01.md)).\n\n### Special concepts in this chapter\n\n### Nehemiah’s character\n\nApparently, Nehemiah’s character made an impression on the king. It was very unusual for a king to be so concerned with one of his servants. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Cultural Customs\n\nIn ancient Persia, people thought it was important for their conquered peoples to retain and practice their own cultural customs. It was thought that this independence promoted peace in their vast kingdom. The rebuilding of Jerusalem may have been seen as a way to allow for the Jewish cultural practices.\n\n### Yahweh’s control\n\nYahweh is seen as very powerful. He is able to provide for his people even through a foreign king. (See: [[rc://*/tw/dict/bible/kt/peopleofgod]])
2:1	a23b		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֣י	1	Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses. Alternate translation: “Then one day”
2:1	a25b		rc://*/ta/man/translate/figs-explicit	בְּ⁠חֹ֣דֶשׁ נִיסָ֗ן שְׁנַ֥ת עֶשְׂרִ֛ים לְ⁠אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּ֖לֶךְ	1	Since there were twelve months in the Hebrew calendar, and it was still the same year in the reign of Artaxerxes, this means that four months had gone by since Hanani came and spoke with Nehemiah. The implication is that Nehemiah had been praying all this time in the way described in chapter 1. If it would be helpful in your language, you could say this explicitly. Alternate translation: “I prayed like this for four months”
2:1	h3hu		rc://*/ta/man/translate/translate-hebrewmonths	בְּ⁠חֹ֣דֶשׁ נִיסָ֗ן	1	**Nisan** is the name of the first month of the Hebrew calendar.
2:1	l63f		rc://*/ta/man/translate/translate-ordinal	שְׁנַ֥ת עֶשְׂרִ֛ים לְ⁠אַרְתַּחְשַׁ֥סְתְּא הַ⁠מֶּ֖לֶךְ	1	This is referring to the number of years that Artaxerxes had been reigning as king. Alternate translation: “in year 20 of the reign of Artaxerxes as the king of Persia”
2:1	k1vf			יַ֣יִן לְ⁠פָנָ֑י⁠ו	1	**Him** means King Artaxerxes. Alternate translation: “when it was time to serve him the wine”
2:1	a24b		rc://*/ta/man/translate/figs-metaphor	יַ֣יִן לְ⁠פָנָ֑י⁠ו	1	Here, **face** is a figurative way of referring to the presence of a person. This sentence means that a time had come when Nehemiah needed to serve wine to the king.
2:1	a29b			וָ⁠אֶשָּׂ֤א אֶת־הַ⁠יַּ֨יִן֙ וָ⁠אֶתְּנָ֣⁠ה לַ⁠מֶּ֔לֶךְ	1	Alternate translation: “I poured a cup of wine and gave it to the king”
2:1	a31b		rc://*/ta/man/translate/figs-idiom	וְ⁠לֹא־הָיִ֥יתִי רַ֖ע לְ⁠פָנָֽי⁠ו	1	In this context, **unpleasant** refers to a person looking sad or upset. Alternate translation: “I did not look sad in his presence”
2:1	a33b		rc://*/ta/man/translate/figs-explicit	וְ⁠לֹא־הָיִ֥יתִי	1	The context suggests that **I was not** actually means **I had never been.** It seems that King Artaxerxes always wanted his officials to be cheerful in his presence. That is why Nehemaiah became afraid when the king asked him why he was sad. If it would be helpful in your language, you could say “I had never been”
2:1	a38p		rc://*/ta/man/translate/figs-metaphor	לְ⁠פָנָֽי⁠ו	1	Here, **face** is a figurative way of referring to the presence of a person. Alternate translation: “in his presence”
2:2	n5wy		rc://*/ta/man/translate/figs-explicit	וַ⁠יֹּאמֶר֩ לִ֨⁠י הַ⁠מֶּ֜לֶךְ	1	The king must have noticed that Nehemiah looked sad because he asked about it. If it would be helpful in your language, you could say this explicitly. Alternate translation: “But the king noticed that on this day I did look sad. So he asked me”
2:2	ue51		rc://*/ta/man/translate/figs-synecdoche	מַדּ֣וּעַ ׀ פָּנֶ֣י⁠ךָ רָעִ֗ים	1	The king refers to Nehemiah by one part of him, his **face**, because the face shows one’s emotions. Alternate translation: “Why are you sad”
2:2	a37b		rc://*/ta/man/translate/figs-idiom	מַדּ֣וּעַ ׀ פָּנֶ֣י⁠ךָ רָעִ֗ים	1	As in [2:1](../02/01.md), **unpleasant** refers to a person looking sad or upset. Alternate translation: “Why are you sad”
2:2	a39b			וְ⁠אַתָּה֙ אֵֽינְ⁠ךָ֣ חוֹלֶ֔ה	1	Alternate translation: “I can tell that you are not sick.”
2:2	g1k7		rc://*/ta/man/translate/figs-personification	אֵ֣ין זֶ֔ה כִּי־אִ֖ם רֹ֣עַֽ לֵ֑ב	1	This phrase means **sadness of heart.** The king speaks as if Nehemiah’s heart were a living thing capable of having emotions. Alternate translation: “You must be very sad inside”
2:2	a41b		rc://*/ta/man/translate/figs-doublenegatives	אֵ֣ין זֶ֔ה כִּי־אִ֖ם רֹ֣עַֽ לֵ֑ב	1	You can state this in a positive form: Alternate translation: “This can only be sadness”
2:2	eyt8		rc://*/ta/man/translate/figs-explicit	וָ⁠אִירָ֖א הַרְבֵּ֥ה מְאֹֽד	1	The implication is that Nehemiah was very afraid because no one was supposed to look unhappy in the king’s presence. If it would be helpful in your language, you could say this explicitly. Alternate translation: “This made me very afraid, because no one was supposed to look unhappy in the king’s presence”
2:3	qz4i		rc://*/ta/man/translate/figs-hyperbole	הַ⁠מֶּ֖לֶךְ לְ⁠עוֹלָ֣ם יִחְיֶ֑ה	1	Nehemiah is showing honor to King Artaxerxes. Here, **to eternity** is an exaggeration that refers to a long life. Alternate translation: “Long live the king” or “May you have a long life”
2:3	a43b		rc://*/ta/man/translate/figs-123person	הַ⁠מֶּ֖לֶךְ לְ⁠עוֹלָ֣ם יִחְיֶ֑ה	1	Nehemiah addresses the king in the third person as a sign of respect. You can indicate this respect by adding an expression such as “Your Majesty.”
2:3	klj6		rc://*/ta/man/translate/figs-rquestion	מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗⁠י	1	Nehemiah is making a statement, not asking a question. He does not expect the king to give him reasons why he should not be sad. Instead, he is using the question form for emphasis. If it would be helpful in your language, you could translate this as a statement. Alternate translation: “I am sorry, but I cannot help being sad”
2:3	a45b		rc://*/ta/man/translate/figs-synecdoche	מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗⁠י	1	Nehemiah refers to himself by one part of him, his **face**, because the face shows one’s emotions. Alternate translation: “I have very good reasons to be sad”
2:3	a47b		rc://*/ta/man/translate/figs-idiom	מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗⁠י	1	Here, **unpleasant** refers to a person looking sad or upset. Alternate translation: “I have very good reasons to be sad”
2:3	a49b		rc://*/ta/man/translate/figs-explicit	הָ⁠עִ֜יר & חֲרֵבָ֔ה	1	**The city** means Jerusalem. If it would be helpful in your language, you could say this explicitly. Alternate translation: “the city of Jerusalem … lies in ruins”
2:3	ehz3		rc://*/ta/man/translate/figs-metaphor	בֵּית־קִבְר֤וֹת אֲבֹתַ⁠י֙	1	Here, **house** is a figurative way of referring to a place. Alternate translation: “the place where my ancestors are buried”
2:3	a51b		rc://*/ta/man/translate/figs-metonymy	בֵּית־קִבְר֤וֹת אֲבֹתַ⁠י֙	1	Here, **fathers** means **ancestors.** Alternate translation: “the place where my ancestors are buried”
2:3	g7f4		rc://*/ta/man/translate/figs-activepassive	וּ⁠שְׁעָרֶ֖י⁠הָ אֻכְּל֥וּ בָ⁠אֵֽשׁ	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “fire has destroyed its gates” or “our enemies have burned its gates”
2:4	a53b			עַל־מַה־זֶּ֖ה אַתָּ֣ה מְבַקֵּ֑שׁ	1	Alternate translation: “What do you want me to do for you”
2:4	a55b		rc://*/ta/man/translate/figs-explicit	וָֽ⁠אֶתְפַּלֵּ֔ל	1	The implication is that Nehemiah prayed to God before he answered the king. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Before I answered him, I prayed”
2:4	a57b			אֱלֹהֵ֖י הַ⁠שָּׁמָֽיִם	1	Alternate translation: “the God who is in heaven”
2:5	uv1p			וָ⁠אֹמַ֣ר לַ⁠מֶּ֔לֶךְ	1	Alternate translation: “Then I replied to the king”
2:5	a59b		rc://*/ta/man/translate/figs-idiom	אִם־עַל־הַ⁠מֶּ֣לֶךְ ט֔וֹב	1	This is an idiom that means, “If it seems good in your judgment”
2:5	a61b		rc://*/ta/man/translate/figs-123person	אִם־עַל־הַ⁠מֶּ֣לֶךְ ט֔וֹב	1	Nehemiah speaks to the king in third person as a form of respect. Alternate translation: “If it seems good in your judgment”
2:5	ae4b		rc://*/ta/man/translate/figs-synecdoche	וְ⁠אִם־יִיטַ֥ב עַבְדְּ⁠ךָ֖ לְ⁠פָנֶ֑י⁠ךָ	1	Here, **face** could be referring to the king himself by naming one part of him. What he thought and felt about Nehemiah’s request would become evident in his face first, so that would be an appropriate part of him to use to represent all of him. Another possibility is that **face** means the presence of a person. Alternate translation: “if you are pleased with me” or “as I stand here before you”
2:5	u2zy		rc://*/ta/man/translate/figs-123person	וְ⁠אִם־יִיטַ֥ב עַבְדְּ⁠ךָ֖ לְ⁠פָנֶ֑י⁠ךָ	1	Nehemiah refers to himself as **your servant** to show his submission to the king.
2:5	a63b		rc://*/ta/man/translate/figs-idiom	אֲשֶׁ֧ר תִּשְׁלָחֵ֣⁠נִי אֶל־יְהוּדָ֗ה	1	Nehemiah is really asking for permission to go, rather than asking the king to send him. But as a sign of respect, he speaks as if the king would be taking the initiative. Alternate translation: “please allow me to go to Judah”
2:5	df8l			עִ֛יר קִבְר֥וֹת אֲבֹתַ֖⁠י	1	This is similar to [2:3](../02/03.md). Alternate translation: “the city where my ancestors are buried”
2:5	l6nj		rc://*/ta/man/translate/figs-synecdoche	וְ⁠אֶבְנֶֽ⁠נָּה	1	Nehemiah does not plan to do all of the building himself, but he will be the leader of the work. Alternate translation: “that I and my people may rebuild it”
2:6	a67b		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠שֵּׁגַ֣ל ׀ יוֹשֶׁ֣בֶת אֶצְל֗⁠וֹ	1	This detail indicates that this was a private meal, since the queen probably did not attend public banquets with the king. The implication is that the private meal gave Nehemiah the opportunity to speak freely. If it would be helpful in your language, you could say this explicitly. See UST. Alternate translation: “This was a private meal, with the queen sitting next to the king”
2:6	a69b		rc://*/ta/man/translate/figs-parallelism	עַד־מָתַ֛י יִהְיֶ֥ה מַֽהֲלָכֲ⁠ךָ֖ וּ⁠מָתַ֣י תָּשׁ֑וּב	1	These two phrases mean the same thing. The king says the same thing twice, in slightly different ways, to show that he is genuinely interested in Nehemiah’s situation. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “How long would you be away?”
2:6	a71b		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּיטַ֤ב לִ⁠פְנֵֽי־הַ⁠מֶּ֨לֶךְ֙ וַ⁠יִּשְׁלָחֵ֔⁠נִי	1	The implication is that Nehemiah told the king how long he would need to be away. If it would be helpful in your language, you could say this explicitly. Alternate translation: “I told him how long I would be gone. That was acceptable to him, and he gave me permission to go”
2:6	a73b		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּיטַ֤ב	1	As in verse 5, this is an idiom that means, “If it seems like a good idea to you.” Alternate translation: “That was acceptable”
2:6	a75b		rc://*/ta/man/translate/figs-synecdoche	לִ⁠פְנֵֽי־הַ⁠מֶּ֨לֶךְ֙	1	Nehemiah refers to the king by one part of him, his **face**, likely because the face shows one’s emotions. Alternate translation: “to him”
2:6	a77b			וַ⁠יִּשְׁלָחֵ֔⁠נִי	1	As in [2:5](../02/05.md), Nehemiah was really asking for permission to go, rather than asking the king to send him. But as a sign of respect, he speaks as if the king took the initiative. Alternate translation: “he gave me permission to go”
2:6	a79b			וָֽ⁠אֶתְּנָ֥⁠ה ל֖⁠וֹ זְמָֽן	1	Alternate translation: “I told him what day I wanted to leave”
2:7	a81b			וָ⁠אוֹמַר֮	1	Alternate translation: “I also said”
2:7	a83b			אִם־עַל־הַ⁠מֶּ֣לֶךְ ט֔וֹב	1	Alternate translation: “If it seems like a good idea to you”
2:7	a85b		rc://*/ta/man/translate/figs-123person	עַל־הַ⁠מֶּ֣לֶךְ	1	Nehemiah addresses the king in the third person as a sign of respect. Alternate translation: “to you”
2:7	rgj6		rc://*/ta/man/translate/figs-activepassive	אִגְּרוֹת֙ יִתְּנוּ־לִ֔⁠י	1	You can say this with an active form. Alternate translation: “please give me letters”
2:7	a87b			עַֽל־פַּחֲו֖וֹת	1	Alternate translation: “that I can show to the governors”
2:7	qp9n		rc://*/ta/man/translate/translate-names	עֵ֣בֶר הַ⁠נָּהָ֑ר	1	This is the name of the Persian province that lay west of the Euphrates River. Alternate translation: “the province Beyond the River”
2:7	a89b			אֲשֶׁר֙ יַעֲבִיר֔וּ⁠נִי עַ֥ד אֲשֶׁר־אָב֖וֹא אֶל־יְהוּדָֽה	1	Nehemiah’s request is not for these governors to provide him with transportation. Nehemiah explains in [2:9](../02/09.md) that the king did that for him. These letter would instead request the governors to allow him safe passage through their provinces. Alternate translation: “Please tell them to give me safe passage through their provinces to Judah”
2:8	a91b			וְ⁠אִגֶּ֡רֶת אֶל־אָסָף֩	1	Nehemiah is continuing his requests to the king. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Please also write a letter to Asaph for me”
2:8	ar5v		rc://*/ta/man/translate/translate-names	אָסָף֩	1	This is the name of a man.
2:8	a93b			שֹׁמֵ֨ר	1	Alternate translation: “the man who takes care of”
2:8	a95b		rc://*/ta/man/translate/figs-explicit	הַ⁠פַּרְדֵּ֜ס אֲשֶׁ֣ר לַ⁠מֶּ֗לֶךְ	1	The implication is that this forest was near where Nehemiah was going to need the wood. If it would be helpful in your language, you could say that explicitly. Alternate translation: “your royal forest in that area”
2:8	a97b		rc://*/ta/man/translate/figs-123person	הַ⁠פַּרְדֵּ֜ס אֲשֶׁ֣ר לַ⁠מֶּ֗לֶךְ	1	Nehemiah addresses the king in the third person as a sign of respect. Alternate translation: “your royal forest”
2:8	a99b			אֲשֶׁ֣ר יִתֶּן־לִ֣⁠י עֵצִ֡ים	1	Alternate translation: “Please tell him to give me timber”
2:8	ac11		rc://*/ta/man/translate/figs-metonymy	הַ⁠בִּירָ֤ה אֲשֶׁר־לַ⁠בַּ֨יִת֙	1	As in [1:1](../01/01.md), **citadel** refers to a fortress or stronghold. “House” here describes the temple as the “house” where God lives. Alternate translation: “the fortress that is near the temple”
2:8	ac13			וְ⁠לַ⁠בַּ֖יִת אֲשֶׁר־אָב֣וֹא אֵלָ֑י⁠ו	1	Alternate translation: “and for the house that I will live in”
2:8	ac15			וַ⁠יִּתֶּן־לִ֣⁠י הַ⁠מֶּ֔לֶךְ	1	Alternate translation: “The king agreed to all of my requests”
2:8	w91s		rc://*/ta/man/translate/figs-metaphor	כְּ⁠יַד־אֱלֹהַ֖⁠י הַ⁠טּוֹבָ֥ה עָלָֽ⁠י	1	Here, **hand** represents strength, power, control, or action. In this context, the expression means that God acted toward Nehemiah in a positive and favorable manner. Alternate translation: “because God’s favor was upon me”
2:8	ac17		rc://*/ta/man/translate/grammar-connect-logic-result	כְּ⁠יַד־אֱלֹהַ֖⁠י הַ⁠טּוֹבָ֥ה עָלָֽ⁠י	1	If it would be helpful in your language, you could give this explanation (the reason) before the result that it accounts for, using a connecting word like “so.” Alternate translation: “God’s favor was upon me, and so the king agreed to all of my requests”
2:9	ac19			וָֽ⁠אָב֗וֹא אֶֽל־פַּֽחֲווֹת֙ עֵ֣בֶר הַ⁠נָּהָ֔ר	1	Alternate translation: “When I reached the province Beyond the River, I went to see its governors”
2:9	ac21		rc://*/ta/man/translate/translate-names	עֵ֣בֶר הַ⁠נָּהָ֔ר	1	This is the name of a Persian province. See how you translated it in [2:7](../02/07.md).
2:9	ac23			וָ⁠אֶתְּנָ֣⁠ה לָ⁠הֶ֔ם אֵ֖ת אִגְּר֣וֹת הַ⁠מֶּ֑לֶךְ	1	Alternate translation: “I showed them the letters the king had given me.”
2:9	ac25		rc://*/ta/man/translate/figs-explicit	וָ⁠אֶתְּנָ֣⁠ה לָ⁠הֶ֔ם אֵ֖ת אִגְּר֣וֹת הַ⁠מֶּ֑לֶךְ	1	The implication is that when the governors saw the letters from the king, they allowed Nehemiah safe passage. If it would be helpful in your language, you could say this explicitly. Alternate translation: “and they gave me safe passage”
2:9	ac27		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּשְׁלַ֤ח עִמִּ⁠י֙ הַ⁠מֶּ֔לֶךְ שָׂ֥רֵי חַ֖יִל וּ⁠פָרָשִֽׁים	1	The implication is that the king did this when Nehemiah left for Judah, and that the purpose was to protect him on his journey. If it would be helpful in your language, you could say this explicitly. Alternate translation: “When I left to travel to Judah, the king sent along some army officers and soldiers riding on horses to protect me”
2:9	ac29		rc://*/ta/man/translate/figs-events	וַ⁠יִּשְׁלַ֤ח עִמִּ⁠י֙ הַ⁠מֶּ֔לֶךְ שָׂ֥רֵי חַ֖יִל וּ⁠פָרָשִֽׁים	1	You can put this information first because it happened before Nehemiah showed his letters to the governors.
2:10	ac31		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּשְׁמַ֞ע סַנְבַלַּ֣ט הַ⁠חֹרֹנִ֗י וְ⁠טֽוֹבִיָּה֙ הָ⁠עֶ֣בֶד הָֽ⁠עַמֹּנִ֔י	1	Sanballat was the governor of Samaria, the area right next to Judah. So he was one of the people Nehemiah would have shown a letter from the king authorizing his trip. If it would be helpful in your language, you could say this explicitly. Alternate translation: “This was how Sanballat the Horonite and his deputy Tobiah the Ammonite learned”
2:10	yz8p		rc://*/ta/man/translate/translate-names	סַנְבַלַּ֣ט הַ⁠חֹרֹנִ֗י	1	Sanballat is the name of a man, and Horonite is the name of his people group.
2:10	eh4c		rc://*/ta/man/translate/translate-names	וְ⁠טֽוֹבִיָּה֙ & הָֽ⁠עַמֹּנִ֔י	1	Tobiah is the name of a man, and Ammonite is the name of his people group. Tobiah’s name occurs over a dozen times in the book of Nehemiah. It will be helpful to your readers if you translate it consistently each time.
2:10	vb3p			וְ⁠טֽוֹבִיָּה֙ הָ⁠עֶ֣בֶד	1	From the role that Tobiah plays in the book, this phrase seems to indicate that he was the official who served directly under Sanballat. Alternate translation: “Tobiah, his deputy”
2:10	ac33		rc://*/ta/man/translate/figs-explicit	וַ⁠יֵּ֥רַע לָ⁠הֶ֖ם רָעָ֣ה גְדֹלָ֑ה אֲשֶׁר־בָּ֥א אָדָ֔ם לְ⁠בַקֵּ֥שׁ טוֹבָ֖ה לִ⁠בְנֵ֥י יִשְׂרָאֵֽל	1	The implication is that Sanballat and Tobiah did not want to see Judah become strong again because that would be a threat to the power and influence of Samaria. If it would be helpful in your language, you could say this explicitly.
2:10	ac35		rc://*/ta/man/translate/figs-idiom	וַ⁠יֵּ֥רַע לָ⁠הֶ֖ם רָעָ֣ה גְדֹלָ֑ה	1	Here **evil** means “bad,” so this expression is the opposite of “if it is good to you” in [2:5](../02/05.md) and [2:7](../02/07.md). Alternate translation: “They thought it was a bad thing, a very bad thing”
2:10	ac37		rc://*/ta/man/translate/figs-doublet	וַ⁠יֵּ֥רַע לָ⁠הֶ֖ם רָעָ֣ה גְדֹלָ֑ה	1	These two short phrases mean almost the same thing. Nehemiah uses them together for emphasis. If it would be helpful in your language, you could combine them. Alternate translation: “they became very upset” or “they did not like it at all”
2:10	ac39		rc://*/ta/man/translate/figs-idiom	אֲשֶׁר־בָּ֥א אָדָ֔ם לְ⁠בַקֵּ֥שׁ טוֹבָ֖ה לִ⁠בְנֵ֥י יִשְׂרָאֵֽל	1	**To seek good for** means “to help.” Alternate translation: “that someone had come to help the people of Israel”
2:10	ac41		rc://*/ta/man/translate/figs-gendernotations	לִ⁠בְנֵ֥י יִשְׂרָאֵֽל	1	As in [1:6](../01/06.md), **sons** means “descendants.” Alternate translation: “the people of Israel”
2:11	ac43		rc://*/ta/man/translate/figs-explicit	וָ⁠אָב֖וֹא אֶל־יְרוּשָׁלִָ֑ם	1	Here the text might be implying that Nehemiah made it safely to Jerusalem anyway, despite the opposition of Sanballat and Tobiah. Alternate translation: “But I made it safely to Jerusalem despite their opposition.”
2:11	ac45			וָ⁠אֱהִי־שָׁ֖ם יָמִ֥ים שְׁלֹשָֽׁה	1	This phrase seems to look ahead to the next verse, and you could translate it that way and make it the start of the next sentence. Alternate translation: “After I had been there for three days”
2:12	ac47		rc://*/ta/man/translate/figs-explicit	וָ⁠אָק֣וּם ׀ לַ֗יְלָה	1	The implication is that Nehemiah went out to inspect the city walls, as described in 1:13–15(../01/13.md). The implication is also that he did this at night so that no one would know he was doing it. If it would be helpful in your language, you could say this explicitly. Alternate translation: “I got up secretly in the night to inspect the city walls.”
2:12	ac49		rc://*/ta/man/translate/figs-gendernotations	אֲנִי֮ וַ⁠אֲנָשִׁ֣ים ׀ מְעַט֮ עִמִּ⁠י֒	1	The word **men** here could conceivably include both men and women. However, for a nighttime mission through the ruins of the city walls, it’s likely that Nehemiah brought along only other men. So in this context you could use a word that indicates that. Alternate translation: “I brought only a few other men with me.”
2:12	ac51		rc://*/ta/man/translate/figs-hyperbole	וְ⁠לֹא־הִגַּ֣דְתִּי לְ⁠אָדָ֔ם מָ֗ה אֱלֹהַ⁠י֙ נֹתֵ֣ן אֶל־לִבִּ֔⁠י לַ⁠עֲשׂ֖וֹת לִ⁠ירוּשָׁלִָ֑ם	1	Probably Nehemiah told at least some people, since he brought a few men with him when he went out to inspect the walls. So “not … anyone” might be an exaggeration that emphasizes the secrecy Nehemiah maintained. Alternate translation: “I did not say publicly what God had led me to do for Jerusalem.”
2:12	ac53		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠לֹא־הִגַּ֣דְתִּי לְ⁠אָדָ֔ם מָ֗ה אֱלֹהַ⁠י֙ נֹתֵ֣ן אֶל־לִבִּ֔⁠י לַ⁠עֲשׂ֖וֹת לִ⁠ירוּשָׁלִָ֑ם	1	If it would be helpful in your language, you could give this explanation before describing Nehemiah’s nighttime mission, because it is the reason that explains the result of him maintaining so much secrecy.
2:12	s72w		rc://*/ta/man/translate/figs-metaphor	מָ֗ה אֱלֹהַ⁠י֙ נֹתֵ֣ן אֶל־לִבִּ֔⁠י לַ⁠עֲשׂ֖וֹת	1	Here, Nehemiah’s **heart** represents his thoughts and will. Alternate translation: “what God had inspired me to do” or “what God had led me to do”
2:12	wd63		rc://*/ta/man/translate/figs-explicit	וּ⁠בְהֵמָה֙ אֵ֣ין עִמִּ֔⁠י	1	The implication is that this was another measure to maintain secrecy. If it would be helpful in your language, you could say this explicitly. Alternate translation: “To keep things quiet, there were no other animals with me”
2:13	au61		rc://*/ta/man/translate/figs-synecdoche	וָ⁠אֵצְאָ֨⁠ה	1	Even though he brought a few men with him, Nehemiah says “I” because he was the primary person conducting this inspection. In this narrative, he represents the entire group. If it would be helpful in your language, you could say “we” in your translation to express this meaning. If your language makes this distinction, “we” would not include the addressee.
2:13	ac55		rc://*/ta/man/translate/translate-names	בְ⁠שַֽׁעַר־הַ⁠גַּ֜יא	1	This is the name of one of the gates of Jerusalem. Alternate translation: “at the Valley Gate”
2:13	az64		rc://*/ta/man/translate/figs-metonymy	וְ⁠אֶל־פְּנֵי֙ עֵ֣ין הַתַּנִּ֔ין	1	Here, **face** means the front of an object. This means that the group passed in front of the well. Alternate translation: “we went past the Dragon Well”
2:13	pt1h		rc://*/ta/man/translate/translate-names	עֵ֣ין הַתַּנִּ֔ין	1	This is the name of a spring-fed well outside Jerusalem. Alternate translation: “the Dragon Well”
2:13	mif3		rc://*/ta/man/translate/translate-names	וְ⁠אֶל־שַׁ֖עַר הָ⁠אַשְׁפֹּ֑ת	1	This is the name of another one of the gates of Jerusalem. It seems that rubbish was removed from the city through this gate. Alternate translation: “the Rubbish Gate”
2:13	ac59			וָ⁠אֱהִ֨י שֹׂבֵ֜ר בְּ⁠חוֹמֹ֤ת יְרוּשָׁלִַ֨ם֙	1	Alternate translation: “We made a careful inspection of the walls of Jerusalem”
2:13	a8u1		rc://*/ta/man/translate/figs-activepassive	אֲשֶׁר־הֵ֣ם פְּרוּצִ֔ים וּ⁠שְׁעָרֶ֖י⁠הָ אֻכְּל֥וּ בָ⁠אֵֽשׁ	1	You can use active forms to express the meaning of these two passive verbs. Alternate translation: “which our enemies had broken open, and the wooden gates which they had destroyed with fire”
2:14	ac61		rc://*/ta/man/translate/translate-names	שַׁ֣עַר הָ⁠עַ֔יִן	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Fountain Gate”
2:14	ac63		rc://*/ta/man/translate/translate-names	בְּרֵכַ֖ת הַ⁠מֶּ֑לֶךְ	1	This is the name of a pool outside Jerusalem. Alternate translation: “the Royal Pool”
2:14	ac65			וְ⁠אֵין־מָק֥וֹם לַ⁠בְּהֵמָ֖ה לַ⁠עֲבֹ֥ר תַּחְתָּֽ⁠י	1	Alternate translation: “The opening there was so narrow that the animal I was riding could not get through”
2:15	l39v		rc://*/ta/man/translate/figs-synecdoche	וָ⁠אֱהִ֨י עֹלֶ֤ה בַ⁠נַּ֨חַל֙ לַ֔יְלָה וָ⁠אֱהִ֥י שֹׂבֵ֖ר בַּ⁠חוֹמָ֑ה וָ⁠אָשׁ֗וּב וָ⁠אָב֛וֹא בְּ⁠שַׁ֥עַר הַ⁠גַּ֖יְא וָ⁠אָשֽׁוּב	1	Nehemiah continues to speak of himself as representative of the whole group. Alternate translation: “Then we came to”
2:15	ac67		rc://*/ta/man/translate/grammar-connect-logic-result	וָ⁠אֱהִ֨י עֹלֶ֤ה בַ⁠נַּ֨חַל֙ לַ֔יְלָה וָ⁠אֱהִ֥י שֹׂבֵ֖ר בַּ⁠חוֹמָ֑ה וָ⁠אָשׁ֗וּב וָ⁠אָב֛וֹא בְּ⁠שַׁ֥עַר הַ⁠גַּ֖יְא וָ⁠אָשֽׁוּב	1	Nehemiah is saying that because they could not continue going along the wall, they had to take a different route. You could use an introductory word like “so” to indicate this. Alternate translation: “So we followed the path of the Kidron Brook”
2:15	ac69		rc://*/ta/man/translate/figs-synecdoche	וָ⁠אֱהִ֨י עֹלֶ֤ה	1	Nehemiah continues to speak of himself as representative of the whole group. Alternate translation: “So we followed”
2:15	ac71		rc://*/ta/man/translate/translate-unknown	בַ⁠נַּ֨חַל֙	1	This refers to the Kidron Brook, which runs along the eastern side of Jerusalem. Alternate translation: “the Kidron Brook”
2:15	ac73		rc://*/ta/man/translate/figs-explicit	לַ֔יְלָה	1	The implication may be “even though it was night.” The slippery, uneven ground of the path along the brook would have been more dangerous in the dark. (Nehemiah is writing a chronicle of all the things he did to help the Jews, and he records specific things that required risk or sacrifice.) Alternate translation: “even though it was night.”
2:15	ac75		rc://*/ta/man/translate/figs-explicit	וָ⁠אֱהִ֥י שֹׂבֵ֖ר בַּ⁠חוֹמָ֑ה	1	The implication is that from the brook they were able to look up at the wall and see its condition. If it would be helpful in your language, you could say that explicitly. Alternate translation: “From there we were able to look up at the wall and see its condition.”
2:15	ac77			וָ⁠אָשׁ֗וּב	1	This likely means not that Nehemiah turned around, but that this route brought him and the other men back to where they started. So they were able to go all the way around the city and inspect the entire wall. Alternate translation: “This route brought us back to where we started.”
2:15	ac79		rc://*/ta/man/translate/figs-synecdoche	וָ⁠אָשׁ֗וּב	1	The other men with Nehemiah also followed him. Alternate translation: “This route brought us back to where we started.”
2:15	b637			וָ⁠אָב֛וֹא בְּ⁠שַׁ֥עַר הַ⁠גַּ֖יְא	1	Alternate translation: “We re-entered the city through the Valley Gate”
2:15	ac81		rc://*/ta/man/translate/translate-names	בְּ⁠שַׁ֥עַר הַ⁠גַּ֖יְא	1	See how you translated the name of this gate in [2:13](../02/13.md). Alternate translation: “the Valley Gate”
2:15	ac83		rc://*/ta/man/translate/figs-explicit	וָ⁠אָשֽׁוּב	1	Here the expression probably means “and I went back home.” The implication is that no one had seen him. If it would be helpful in your language, you could say that explicitly. Alternate translation: “and I went back home without being seen.”
2:16	ac85			וְ⁠הַ⁠סְּגָנִ֗ים	1	Alternate translation: “the city officials”
2:16	ac87		rc://*/ta/man/translate/figs-explicit	עַד־כֵּ֖ן לֹ֥א הִגַּֽדְתִּי	1	The implication is that Nehemiah had not yet told anyone that he was planning to repair the walls. If it would be helpful in your language, you could say that explicitly. Alternate translation: “had not yet told … that I was planning to repair the walls.”
2:16	ac89		rc://*/ta/man/translate/figs-explicit	וְ⁠לַ⁠יְּהוּדִ֨ים וְ⁠לַ⁠כֹּהֲנִ֜ים וְ⁠לַ⁠חֹרִ֣ים וְ⁠לַ⁠סְּגָנִ֗ים	1	The implication seems to be that Nehemiah had not said anything privately about his plans to any particular group of leaders. If it would be helpful in your language, you could say that explicitly. Alternate translation: “I had not even said anything about it privately to the Jewish leaders, the priests, the leading citizens, or the city officials”
2:16	ac91		rc://*/ta/man/translate/figs-synecdoche	וְ⁠לַ⁠יְּהוּדִ֨ים	1	While this expression means “the Jewish people” in most of the book, in the contexts here and in [5:17](../05/17.md) it seems to mean “the Jewish leaders.” Nehemiah is describing some members of this people group, its leaders, as if they were the whole group. Alternate translation: “the Jewish leaders”
2:16	xd75		rc://*/ta/man/translate/figs-explicit	וּ⁠לְ⁠יֶ֨תֶר֙ עֹשֵׂ֣ה הַ⁠מְּלָאכָ֔ה	1	This seems to refer to the people who would later rebuild the walls. Alternate translation: “the others who would later do the work of rebuilding the walls”
2:17	ac93		rc://*/ta/man/translate/figs-explicit	וָ⁠אוֹמַ֣ר אֲלֵ⁠הֶ֗ם	1	This might imply a contrast between what Nehemiah did previously (kept quiet) and what he did now (told everyone). You could use a word like “but” to indicate this. Alternate translation: “But now I said to them”
2:17	ac95		rc://*/ta/man/translate/figs-abstractnouns	אַתֶּ֤ם רֹאִים֙ הָ⁠רָעָה֙ אֲשֶׁ֣ר אֲנַ֣חְנוּ בָ֔⁠הּ	1	As in [1:3](../01/03.md), here the abstract noun **evil** does not refer to something morally bad, but to a difficult situation. You can translate this idea with an adjective such as “desperate.” Alternate translation: “You see what a desperate situation we are in”
2:17	we6m		rc://*/ta/man/translate/figs-you	אַתֶּ֤ם רֹאִים֙ הָ⁠רָעָה֙	1	Here **you** is plural, referring to all the people mentioned in [2:16](../02/16.md).
2:17	ac97		rc://*/ta/man/translate/figs-activepassive	יְרוּשָׁלִַ֨ם֙ חֲרֵבָ֔ה וּ⁠שְׁעָרֶ֖י⁠הָ נִצְּת֣וּ בָ⁠אֵ֑שׁ	1	If it would be helpful in your language, you could express the meaning here using active forms. Alternate translation: “Jerusalem lies in ruins, and our enemies have burned down its gates”
2:17	f468		rc://*/ta/man/translate/figs-explicit	יְרוּשָׁלִַ֨ם֙ חֲרֵבָ֔ה וּ⁠שְׁעָרֶ֖י⁠הָ נִצְּת֣וּ בָ⁠אֵ֑שׁ	1	The implication is, “We need to do something about this!” If it would be helpful in your language, you could add something like that explicitly.
2:17	ac99			לְכ֗וּ וְ⁠נִבְנֶה֙ אֶת־חוֹמַ֣ת יְרוּשָׁלִַ֔ם	1	**Come** does not mean “come over to this place” but “come on, let’s do this!” Nehemiah is issuing both an invitation and a public challenge to everyone who is listening. If it would be helpful to your readers, you could translate his words in a way that reflects this. Alternate translation: “I challenge all of you to join me in rebuilding the wall of Jerusalem.”
2:17	ll6y		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠לֹא־נִהְיֶ֥ה ע֖וֹד חֶרְפָּֽה	1	If your language does not use an abstract noun for the idea behind the word **reproach**, you can express the same idea with an adjective such as “ashamed.” Alternate translation: “so we will no longer be ashamed”
2:18	twi7		rc://*/ta/man/translate/figs-metaphor	יַ֣ד אֱלֹהַ֗⁠י אֲשֶׁר־הִיא֙ טוֹבָ֣ה עָלַ֔⁠י	1	Here hand is a metaphor meaning strength, power, control, or action. In this context, it means that God had been acting toward Nehemiah in a positive and favorable manner. See how you translated the similar expression in [2:8](../02/08.md). Alternate translation: “God’s favor had been upon me” or “God had been helping me”
2:18	a11c			דִּבְרֵ֥י הַ⁠מֶּ֖לֶךְ אֲשֶׁ֣ר אָֽמַר־לִ֑⁠י	1	Alternate translation: “I also told them how the king had given me permission to come.”
2:18	a13c		rc://*/ta/man/translate/figs-explicit	נָק֣וּם וּ⁠בָנִ֔ינוּ	1	The implication is that the people responded this way after they heard all that God had done for Nehemiah. If it would be helpful in your language, you could say that explicitly. Alternate translation: “When they heard this, they said, ‘Let’s get going and begin building!’”
2:18	a15c		rc://*/ta/man/translate/figs-idiom	נָק֣וּם וּ⁠בָנִ֔ינוּ	1	In this context, **rise up** means to begin something. This was an enthusiastic response. Alternate translation: “Let’s get going and start building!”
2:18	y6ui		rc://*/ta/man/translate/figs-idiom	וַ⁠יְחַזְּק֥וּ יְדֵי⁠הֶ֖ם לַ⁠טּוֹבָֽה	1	The phrase “strengthened their hands” means that they encouraged one another. “For good” refers to the rebuilding project, which they recognized would be a great benefit. Alternate translation: “So they prepared themselves to do this good work”
2:18	a14c		rc://*/ta/man/translate/figs-metaphor	יְדֵי⁠הֶ֖ם	1	**Hand** in this context represents a person’s strength or power. Alternate translation: “they prepared themselves”
2:19	et87		rc://*/ta/man/translate/translate-names	סַנְבַלַּ֨ט הַ⁠חֹרֹנִ֜י	1	Sanballat is the name of a man, and Horonite is the name of his people group. See how you translated this in [2:10](../02/10.md).
2:19	a19c		rc://*/ta/man/translate/translate-names	וְ⁠טֹבִיָּ֣ה & הָֽ⁠עַמּוֹנִ֗י	1	Tobiah is the name of a man, and Ammonite is the name of his people group.
2:19	a21c			וְ⁠טֹבִיָּ֣ה ׀ הָ⁠עֶ֣בֶד	1	See how you translated this in [2:10](../02/10.md). Alternate translation: “Tobiah, his deputy”
2:19	cxe8		rc://*/ta/man/translate/translate-names	וְ⁠גֶ֨שֶׁם֙ הָֽ⁠עַרְבִ֔י	1	Geshem is the name of a man, and Arabian is the name of his people group.
2:19	a23c		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּשְׁמַע֩	1	The implication is that these men learned that the Jews in Jerusalem had started to rebuild the city walls. If it would be helpful in your language, you could say this explicitly. Alternate translation: “learned that we had started to rebuild the walls of Jerusalem.”
2:19	a25c		rc://*/ta/man/translate/figs-parallelism	וַ⁠יַּלְעִ֣גוּ לָ֔⁠נוּ וַ⁠יִּבְז֖וּ עָלֵ֑י⁠נוּ	1	These two statements mean similar things. Nehemiah says the same thing twice, in slightly different ways, to emphasize how contemptuous and dismissive these enemies were being. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “they ridiculed us mercilessly,” otherwise “they made fun of us and ridiculed us”
2:19	ww1k		rc://*/ta/man/translate/figs-rquestion	מָֽה־הַ⁠דָּבָ֤ר הַ⁠זֶּה֙ אֲשֶׁ֣ר אַתֶּ֣ם עֹשִׂ֔ים הַ⁠עַ֥ל הַ⁠מֶּ֖לֶךְ אַתֶּ֥ם מֹרְדִֽים	1	These enemies are not asking questions that they expect Nehemiah to answer. They are using the question form to mock him. If it would be helpful in your language, you could translate their words as statements. Alternate translation: “What you are doing is not going to amount to anything! But you should not be rebelling against the king!”
2:19	u8ri		rc://*/ta/man/translate/figs-explicit	מָֽה־הַ⁠דָּבָ֤ר הַ⁠זֶּה֙ אֲשֶׁ֣ר אַתֶּ֣ם עֹשִׂ֔ים	1	The implication is that this **thing** is really “nothing” at all. If it would be helpful in your language, you could say that explicitly. Alternate translation: “What you are doing is not going to amount to anything!”
2:20	a27c		rc://*/ta/man/translate/figs-explicit	וָ⁠אָשִׁ֨יב אוֹתָ֜⁠ם דָּבָ֗ר וָ⁠אוֹמַ֤ר לָ⁠הֶם֙	1	This might imply a contrast between the intimidation his enemies wanted him to feel and the courage that God gave him. You could use a word like “but” to indicate this contrast. Alternate translation: “But in response I said”
2:20	a29c		rc://*/ta/man/translate/figs-parallelism	וָ⁠אָשִׁ֨יב אוֹתָ֜⁠ם דָּבָ֗ר וָ⁠אוֹמַ֤ר לָ⁠הֶם֙	1	These two statements mean similar things. Nehemiah says the same thing twice, in slightly different ways, to emphasize how firmly he responded to these enemies. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “But I answered them firmly”
2:20	a31c			אֱלֹהֵ֣י הַ⁠שָּׁמַ֔יִם ה֚וּא יַצְלִ֣יחַֽ לָ֔⁠נוּ	1	Alternate translation: “The God who is in heaven will enable us to complete this project.”
2:20	a33c		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲנַ֥חְנוּ עֲבָדָ֖י⁠ו נָק֣וּם וּ⁠בָנִ֑ינוּ	1	As in [1:6](../01/06.md), the word **servants** refers to the special role that the people of Israel had in the world as a model community of God’s followers. Alternate translation: “we are his chosen people, and we are going to begin rebuilding”
2:20	iv9x		rc://*/ta/man/translate/figs-idiom	נָק֣וּם וּ⁠בָנִ֑ינוּ	1	As in [2:18](../02/18.md), **rise up** means to begin something. Alternate translation: “going to begin rebuilding”
2:20	a4e6		rc://*/ta/man/translate/figs-doublet	וְ⁠לָ⁠כֶ֗ם אֵֽין־חֵ֧לֶק וּ⁠צְדָקָ֛ה וְ⁠זִכָּר֖וֹן בִּ⁠ירוּשָׁלִָֽם	1	The terms **share**, **right**, and **memorial** all mean something similar. Nehemiah uses them together for emphasis. The meanings are not entirely certain. “Share” may suggest that the Samaritans are not part of the community. “Right” may mean that they have no legal basis to say what should happen in Jerusalem. “Memorial” could mean that they had have no role in the city’s history, or that there is no record of their Israelite ancestry. If it would be helpful in your language, you could combine these terms. Alternate translation: “But you have absolutely nothing to do with what happens in Jerusalem.” (Note: A doublet can involve the use of more than two terms.)
2:20	a35c		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠לָ⁠כֶ֗ם אֵֽין־חֵ֧לֶק וּ⁠צְדָקָ֛ה וְ⁠זִכָּר֖וֹן בִּ⁠ירוּשָׁלִָֽם	1	Depending on their meaning, the terms “share,” “right,” and “memorial” may be abstract nouns. If so, you could translate the idea behind them with a phrase that expresses their overall meaning. Alternate translation: “But you have absolutely nothing to do with what happens in Jerusalem.”
3:intro	dfw6				0	# Nehemiah 3 General Notes\n\n## Special concepts in this chapter\n\n### Priests\n\nThe priests worked on rebuilding the city. Normally, the priests were exempt from this type of work. Because they helped, it emphasizes that this is a holy work and something done for Yahweh. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Cooperation\n\nEveryone worked on this project. Many names are mentioned to emphasize the cooperation between the different families. Each was given a section of the wall to rebuild.
3:1	ald8		rc://*/ta/man/translate/figs-explicit	וַ⁠יָּ֡קָם אֶלְיָשִׁיב֩ הַ⁠כֹּהֵ֨ן הַ⁠גָּד֜וֹל	1	This chapter records the names of the people who repaired the wall of Jerusalem, and it describes what parts of the wall they worked on. If it would be helpful in your language, you could say this explicitly at the start of the chapter. (In this book Nehemiah records everything he did to help the people of Judah, and he prays that God will remember him and bless him for what he did. We see in this chapter that he also wants God to remember and bless everyone else who helped.) Alternate translation: “These are the names of the people who helped to rebuild the wall around Jerusalem. Now Eliashib the high priest rose up”
3:1	a37c		rc://*/ta/man/translate/figs-idiom	וַ⁠יָּ֡קָם	1	As in [2:18](../02/18.md), **rise up** here means to begin something. Alternate translation: “began to”
3:1	g9az		rc://*/ta/man/translate/translate-names	אֶלְיָשִׁיב֩	1	This is the name of a man. It occurs about a dozen times in the book of Nehemiah. It will be helpful to your readers if you translate it consistently each time.
3:1	a39c		rc://*/ta/man/translate/translate-unknown	הַ⁠כֹּהֵ֨ן הַ⁠גָּד֜וֹל	1	This means that Eliashib was the leader of the priests who conducted worship in the temple and performed many other religious and community functions. Alternate translation: “the priest who was in charge in the temple”
3:1	a40c		rc://*/ta/man/translate/figs-metaphor	וְ⁠אֶחָ֣י⁠ו הַ⁠כֹּהֲנִ֗ים	1	Here, **brother** could mean Eliashib’s biological brothers, but more likely it refers to the rest of the priests. Alternate translation: “with his fellow priests”
3:1	a43c		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּבְנוּ֙	1	It is clear from the context that they were not building something brand new. Rather, they were rebuilding the walls that had been knocked down. This expression occurs several times in this chapter. It would be helpful to your readers to translate it consistently. Alternate translation: “rebuilt.”
3:1	a45c		rc://*/ta/man/translate/translate-names	שַׁ֣עַר הַ⁠צֹּ֔אן	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Sheep Gate”
3:1	a47c		rc://*/ta/man/translate/translate-symaction	הֵ֣מָּה קִדְּשׁ֔וּ⁠הוּ	1	**Consecrate** means to set something apart for a special purpose. The Sheep Gate was the gate closest to the temple. By dedicating it to God, the priests were symbolically dedicating the entire wall to God. The rebuilt wall would define and protect the city of Jerusalem as the place from which God had chosen to start making himself famous throughout the world, as described in [1:9](../01/09.md).
3:1	a49c		rc://*/ta/man/translate/figs-explicit	הֵ֣מָּה קִדְּשׁ֔וּ⁠הוּ	1	If it would be helpful to your readers, you could say explicitly that by dedicating the Sheep Gate to God, the priests were symbolically dedicating the entire wall to God. Alternate translation: “They dedicated this gate to God as a symbolic way of dedicating the entire wall.”
3:1	a51c			וַֽ⁠יַּעֲמִ֖ידוּ דַּלְתֹתָ֑י⁠ו	1	**Its** refers to the Sheep Gate. **Erected** means “set up” or “set in place.” This expression occurs several times in this chapter. It would be helpful to your readers to translate it consistently. Alternate translation: “set the doors in place.”
3:1	a7k9		rc://*/ta/man/translate/figs-ellipsis	וְ⁠עַד־מִגְדַּ֤ל הַ⁠מֵּאָה֙ קִדְּשׁ֔וּ⁠הוּ עַ֖ד מִגְדַּ֥ל חֲנַנְאֵֽל	1	In this record of people who helped rebuild the wall, Nehemiah is writing more of a list than a narrative, so he often leaves out one or more words that a sentence normally would have in order to be complete. This sentence seems to mean, “They rebuilt the wall as far as the Tower of the Hundred, and beyond that to the Tower of Hananel. Then they dedicated that part of the wall to God as well.” You could say something like that if it would be helpful to your readers.
3:1	e1th		rc://*/ta/man/translate/translate-names	מִגְדַּ֤ל הַ⁠מֵּאָה֙ & מִגְדַּ֥ל חֲנַנְאֵֽל	1	These are the names of two of the towers on the Jerusalem wall. Alternate translation: “the Tower of the Hundred … the Tower of Hananel”
3:1	r9wn		rc://*/ta/man/translate/translate-unknown	מִגְדַּ֤ל הַ⁠מֵּאָה֙	1	It is not clear why this tower had this name. The tower could have been 100 cubits high (about 150 feet or about 45 meters), or 100 soldiers may have been stationed there. Since the reason is unknown, it might be best just to call this the “Tower of the Hundred.” However, if it would be confusing to your readers not to explain the meaning of the number, you suggest one of these possibilities. Alternate translation: “The Tower of the Hundred Soldiers” or “The Hundred-Cubit Tower.”
3:2	xtj9		rc://*/ta/man/translate/figs-idiom	וְ⁠עַל־יָד֥⁠וֹ בָנ֖וּ	1	Here, **at his hand** is a figurative way of saying “beside him” or “next to him.” This expression occurs several times in this chapter. It would be helpful to your readers to translate it consistently. Alternate translation: “next to them”
3:2	qf25		rc://*/ta/man/translate/figs-gendernotations	אַנְשֵׁ֣י יְרֵח֑וֹ	1	The word **men** here can include women, and it does seem to include them in this context. Elsewhere in this chapter, [3:12](../03/12.md) tells us that “Shallum and his daughters repaired part of the wall.” So we know that both men and women worked on this project. Alternate translation: “people from Jericho”
3:2	u2s6		rc://*/ta/man/translate/translate-names	יְרֵח֑וֹ	1	Jericho is the name of one of the cities in Judah. We see from this chapter that several cities and towns sent work parties to help rebuild the walls of Jerusalem.
3:2	q84s		rc://*/ta/man/translate/translate-names	זַכּ֖וּר בֶּן־אִמְרִֽי	1	Zaccur is the name of a man, and Imri is the name of his father.
3:3	bbm9		rc://*/ta/man/translate/translate-names	הַ⁠סְּנָאָ֑ה	1	Hassenaah is the name of a man.
3:3	if44		rc://*/ta/man/translate/translate-names	שַׁ֣עַר הַ⁠דָּגִ֔ים	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Fish Gate”
3:3	kxd6			וַֽ⁠יַּעֲמִ֨ידוּ֙ דַּלְתֹתָ֔י⁠ו מַנְעוּלָ֖י⁠ו וּ⁠בְרִיחָֽי⁠ו	1	This expression occurs several times in this chapter. It would be helpful to your readers to translate it consistently. Alternate translation: “They framed it with wooden beams, they set its doors in place, and they installed bolts and bars”
3:3	kc48		rc://*/ta/man/translate/figs-explicit	מַנְעוּלָ֖י⁠ו וּ⁠בְרִיחָֽי⁠ו	1	Bolts and bars locked the gates securely. If it would be helpful in your language, you could say this explicitly. Alternate translation: “bolts and bars for locking the gate”
3:4	nn6j		rc://*/ta/man/translate/figs-ellipsis	הֶחֱזִ֗יק & הֶחֱזִ֔יק & הֶֽחֱזִ֔יק	1	**Strengthened** means “repaired.” It refers to repairing the wall, although Nehemiah does not specify this. This expression occurs several times in this chapter. It would be helpful to your readers to translate it consistently. Alternate translation: “repaired the next section of the wall”
3:4	c8hi		rc://*/ta/man/translate/translate-names	מְרֵמ֤וֹת בֶּן־אוּרִיָּה֙ בֶּן־הַקּ֔וֹץ	1	Meremoth is the name of a man, Uriah is the name of his father, and Hakkoz is the name of his grandfather. Alternate translation: “Meremoth, the son of Uriah and grandson of Hakkoz”
3:4	inh2		rc://*/ta/man/translate/translate-names	מְשֻׁלָּ֥ם בֶּן־בֶּרֶכְיָ֖ה בֶּן־מְשֵׁיזַבְאֵ֑ל	1	Meshullam is the name of a man, Berechiah is the name of his father, and Meshezabel is the name of his grandfather. Alternate translation: “Meshullam, the son of Berekiah and grandson of Meshezabel”
3:4	xn3i		rc://*/ta/man/translate/translate-names	צָד֖וֹק בֶּֽן־בַּעֲנָֽא	1	Zadok is the name of a man, and Baana is the name of his father.
3:5	d8sa		rc://*/ta/man/translate/figs-ellipsis	הֶחֱזִ֣יקוּ הַ⁠תְּקוֹעִ֑ים	1	These phrases refer to repairing the wall. Alternate translation: “Tekoites repaired the wall”
3:5	j3k4		rc://*/ta/man/translate/translate-names	הַ⁠תְּקוֹעִ֑ים	1	Tekoa is the name of one of the cities in Judah that sent a work party to help rebuild the walls of Jerusalem. The Tekoites are the people who came from this city. Alternate translation: “some people from Tekoa”
3:5	x484		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠אַדִּֽירֵי⁠הֶם֙	1	Here Nehemiah is indicating a contrast between what these people should have done and what they actually did. You can use a word like “but” to indicate this. Alternate translation: “But the leading citizens of Tekoa”
3:5	l7zc		rc://*/ta/man/translate/figs-explicit	לֹא־הֵבִ֣יאוּ צַוָּרָ֔⁠ם בַּ⁠עֲבֹדַ֖ת אֲדֹנֵי⁠הֶֽם	1	Nehemiah does not state the reason why the nobles did not do the work, but it is implied. Alternate translation: “were too proud to do the work”
3:5	nsg3		rc://*/ta/man/translate/figs-metonymy	לֹא־הֵבִ֣יאוּ צַוָּרָ֔⁠ם בַּ⁠עֲבֹדַ֖ת אֲדֹנֵי⁠הֶֽם	1	Here, the **neck** represents the entire person, and specifically the person at work. The neck is likely associated with work because in this agrarian culture, draft animals would put their necks into yokes so that they could pull plows and drag loads. Alternate translation: “were too proud to do the work”
3:5	r94d		rc://*/ta/man/translate/translate-unknown	בַּ⁠עֲבֹדַ֖ת אֲדֹנֵי⁠הֶֽם	1	**Lords** here most likely refers to the leaders of Judah, who had asked all the surrounding cities and towns to send work parties to help rebuild the walls of Jerusalem. Another possibility is that the plural form of the word “lord” actually refers to God. Alternate translation: “the work that the leaders of Judah had asked them to do” or “the service of their Lord”
3:5	d3h9		rc://*/ta/man/translate/figs-abstractnouns	בַּ⁠עֲבֹדַ֖ת	1	**Service** is an abstract noun that refers to the work of rebuilding the wall. You can translate the idea behind it with a concrete noun such as “work.”
3:6	ykz8		rc://*/ta/man/translate/translate-names	שַׁ֨עַר הַיְשָׁנָ֜ה	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Old Gate”
3:6	i43m		rc://*/ta/man/translate/translate-names	יֽוֹיָדָע֙ בֶּן־פָּסֵ֔חַ	1	Joiada is the name of a man, and Paseah is the name of his father.
3:6	n1wi		rc://*/ta/man/translate/translate-names	וּ⁠מְשֻׁלָּ֖ם בֶּן־בְּסֽוֹדְיָ֑ה	1	Meshullam is the name of a man, and Besodeiah is the name of his father.
3:7	hu9u		rc://*/ta/man/translate/translate-names	מְלַטְיָ֣ה הַ⁠גִּבְעֹנִ֗י	1	Melatiah is the name of a man. “Gibeonite” means that he was from the city of Gibeon.
3:7	ipe7		rc://*/ta/man/translate/translate-names	וְ⁠יָדוֹן֙ הַ⁠מֵּרֹ֣נֹתִ֔י	1	Jadon is the name of a man. “Meronothite” probably means that he was from the town of Meronoth.
3:7	n6xg		rc://*/ta/man/translate/translate-names	אַנְשֵׁ֥י גִבְע֖וֹן וְ⁠הַ⁠מִּצְפָּ֑ה	1	Gibeon and Mizpah were two of the cities in Judah that sent work parties to help rebuild the walls of Jerusalem. Alternate translation: “other people from Gibeon and from the city of Mizpah”
3:7	mj92		rc://*/ta/man/translate/translate-unknown	לְ⁠כִסֵּ֕א פַּחַ֖ת עֵ֥בֶר הַ⁠נָּהָֽר	1	This is where the governor would have stayed when visiting Jerusalem. Alternate translation: “as far as the residence of the governor of the province Beyond the River”
3:8	b2yh		rc://*/ta/man/translate/translate-names	עֻזִּיאֵ֤ל בֶּֽן־חַרְהֲיָה֙	1	Uzziel is the name of a man, and Harhaiah is the name of his father.
3:8	f4p5		rc://*/ta/man/translate/translate-unknown	צֽוֹרְפִ֔ים	1	This means that Uzziel was one of the goldsmiths who worked in Jerusalem. A goldsmith is a person who makes jewelry and other objects from gold. The term “goldsmith” occurs several more times in the chapter, and if you include both the name and the definition here, that would help your readers understand it in its later occurrences. Alternate translation: “He was one of the goldsmiths, the workers who made jewelry and other objects from gold.”
3:8	mx88		rc://*/ta/man/translate/translate-names	חֲנַנְיָ֖ה	1	Hananiah is the name of a man.
3:8	mm1q		rc://*/ta/man/translate/figs-metaphor	בֶּן־הָ⁠רַקָּחִ֑ים	1	**Son of** here is a figurative expression that indicates that a person shares the qualities of something. In this case, the book is describing someone who shares the quality of being a maker of perfume. Alternate translation: “one of the perfumers”
3:8	y25y		rc://*/ta/man/translate/translate-names	וַ⁠יַּֽעַזְבוּ֙ יְר֣וּשָׁלִַ֔ם עַ֖ד הַ⁠חוֹמָ֥ה הָ⁠רְחָבָֽה	1	This is the name of one of the features of the Jerusalem wall. This may have been a place where the wall had been built thicker and stronger for strategic purposes. Alternate translation: “They rebuilt the wall of Jerusalem as far as the Broad Wall”
3:9	m5at			וְ⁠עַל־יָדָ֤⁠ם הֶחֱזִיק֙ רְפָיָ֣ה בֶן־ח֔וּר שַׂ֕ר חֲצִ֖י פֶּ֥לֶךְ יְרוּשָׁלִָֽם	1	In this chapter, when Nehemiah names a person, then names their father, and then describes a role, it is the first person, not their father, who was in that role. It will be helpful to your readers if you make this clear. Alternate translation: “Next to them, Rephaiah the son of Hur repaired part of the wall. Rephaiah ruled half of the district of Jerusalem”
3:9	avu2		rc://*/ta/man/translate/translate-names	רְפָיָ֣ה בֶן־ח֔וּר	1	Rephaiah is the name of a man, and Hur is the name of his father.
3:9	rd4i		rc://*/ta/man/translate/translate-fraction	חֲצִ֖י פֶּ֥לֶךְ יְרוּשָׁלִָֽם	1	The city of Jerusalem and the surrounding area seem to have been divided into districts for administration. This is the name of one of those districts. Apparently it was so large and populous that it had been further divided into two parts, each with its own administrator. Alternate translation: “ruled half the district of Jerusalem”
3:10	k6g1		rc://*/ta/man/translate/translate-names	יְדָיָ֥ה בֶן־חֲרוּמַ֖ף	1	Jedaiah is the name of a man, and Harumaph is the name of his father.
3:10	v3be			וְ⁠עַל־יָדָ֧⁠ם הֶחֱזִ֛יק & וְ⁠נֶ֣גֶד בֵּית֑⁠וֹ	1	Alternate translation: “repaired the next part of the wall, which was in front his house”
3:10	ek5q		rc://*/ta/man/translate/translate-names	חַטּ֖וּשׁ בֶּן־חֲשַׁבְנְיָֽה	1	Hattush is the name of a man, and Hashabneiah is the name of his father.
3:11	b6fx		rc://*/ta/man/translate/translate-ordinal	מִדָּ֣ה שֵׁנִ֗ית	1	This expression occurs six times in the chapter. Two of those times, someone who has been named earlier is said to have repaired “a second section,” suggesting, “in addition to the one they did previously.” But the other four times, the people have not been named earlier. So in those cases it might mean “a further section of the wall,” beyond the one just described that someone else worked on. Both of these likely meanings could be accommodated by saying something like “another section of the wall”
3:11	g61e		rc://*/ta/man/translate/translate-names	מַלְכִּיָּ֣ה בֶן־חָרִ֔ם	1	Malkijah is the name of a man, and Malkijah is the name of his father.
3:11	jy16		rc://*/ta/man/translate/translate-names	וְ⁠חַשּׁ֖וּב בֶּן־פַּחַ֣ת מוֹאָ֑ב	1	Hasshub is the name of a man, and Pahath-Moab is the name of his father.
3:11	l1db		rc://*/ta/man/translate/translate-names	מִגְדַּ֥ל הַ⁠תַּנּוּרִֽים	1	This is the name of one of the towers of the Jerusalem wall. Alternate translation: “the Tower of the Ovens”
3:12	e9p4		rc://*/ta/man/translate/translate-names	שַׁלּוּם֙ בֶּן־הַלּוֹחֵ֔שׁ	1	Shallum is the name of a man, and Hallohesh is the name of his father.
3:12	wml3		rc://*/ta/man/translate/translate-names	שַׂ֕ר חֲצִ֖י פֶּ֣לֶךְ יְרוּשָׁלִָ֑ם	1	This is the name of one of the districts into which the city and the surrounding area were divided. Since the first half has already been named, you could say as an alternate translation: “Shallum ruled the other half of the district of Jerusalem”
3:12	b7iq			ה֖וּא וּ⁠בְנוֹתָֽי⁠ו	1	Alternate translation: “along with his daughters”
3:13	i9v2		rc://*/ta/man/translate/translate-names	שַׁ֨עַר הַ⁠גַּ֜יְא	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Valley Gate”
3:13	itt7		rc://*/ta/man/translate/translate-names	חָנוּן֮	1	This is the name of a man.
3:13	w5le		rc://*/ta/man/translate/translate-names	וְ⁠יֹשְׁבֵ֣י זָנוֹחַ֒	1	Zanoah is the name of one of the cities in Judah that sent a work party to help rebuild the walls of Jerusalem. Alternate translation: “the people from Zanoah”
3:13	kw6h		rc://*/ta/man/translate/translate-bdistance	וְ⁠אֶ֤לֶף אַמָּה֙	1	Depending on what would be most helpful to your readers, you could express this either in ancient or modern measurements, “1,000 cubits” or “460 meters” or “1,500 feet.”
3:13	r9e4		rc://*/ta/man/translate/translate-names	שַׁ֥עַר הָ⁠שֲׁפֽוֹת	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Dung Gate”
3:14	d9dt		rc://*/ta/man/translate/translate-names	שַׁ֣עַר הָ⁠אַשְׁפּ֗וֹת	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Dung Gate”
3:14	w494		rc://*/ta/man/translate/translate-names	מַלְכִּיָּ֣ה בֶן־רֵכָ֔ב	1	Malkijah is the name of a man, and Recab is the name of his father.
3:14	u2dk		rc://*/ta/man/translate/translate-names	פֶּ֣לֶךְ בֵּית־הַכָּ֑רֶם	1	This is the name of one of the districts into which the city and the surrounding area were divided.
3:15	shf9		rc://*/ta/man/translate/translate-names	שַׁ֨עַר הָ⁠עַ֜יִן	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Fountain Gate”
3:15	l7wu		rc://*/ta/man/translate/translate-names	שַׁלּ֣וּן בֶּן־כָּל־חֹזֶה֮	1	Shallun is the name of a man, and Kol-Hozeh is the name of his father.
3:15	bd9j		rc://*/ta/man/translate/translate-names	פֶּ֣לֶךְ הַ⁠מִּצְפָּה֒	1	This is the name of one of the districts into which the city and the surrounding area were divided.
3:15	l3hf			ה֤וּא יִבְנֶ֨⁠נּוּ֙ וִ⁠יטַֽלְלֶ֔⁠נּוּ	1	Alternate translation: “He rebuilt the gate and put a roof over it”
3:15	c8rt			חוֹמַ֞ת בְּרֵכַ֤ת הַ⁠שֶּׁ֨לַח֙	1	Alternate translation: “the wall that surrounded the Pool of Siloam”
3:15	kmx6			לְ⁠גַן־הַ⁠מֶּ֔לֶךְ וְ⁠עַד־הַֽ⁠מַּעֲל֔וֹת הַ⁠יּוֹרְד֖וֹת מֵ⁠עִ֥יר דָּוִֽיד	1	Alternate translation: “next to the royal garden, as far as the steps that went down from the City of David.”
3:15	c5bs		rc://*/ta/man/translate/translate-names	מֵ⁠עִ֥יר דָּוִֽיד	1	This was one part of Jerusalem. Alternate translation: “the City of David”
3:16	x774		rc://*/ta/man/translate/translate-names	נְחֶמְיָ֣ה בֶן־עַזְבּ֔וּק	1	Nehemiah is the name of a man, and Azbuk is the name of his father. (This is not the same Nehemiah who wrote this book.)
3:16	sc4c		rc://*/ta/man/translate/translate-names	פֶּ֣לֶךְ בֵּֽית־צ֑וּר	1	This is the name of one of the districts into which the city and the surrounding area were divided.
3:16	ngr2			עַד־נֶ֨גֶד֙ קִבְרֵ֣י דָוִ֔יד וְ⁠עַד־הַ⁠בְּרֵכָה֙ הָ⁠עֲשׂוּיָ֔ה וְ⁠עַ֖ד בֵּ֥ית הַ⁠גִּבֹּרִֽים	1	Alternate translation: “as far as the place opposite the tombs in the City of David, to the reservoir that the people had made and the army barracks”
3:17	str7		rc://*/ta/man/translate/translate-names	אַחֲרָ֛י⁠ו הֶחֱזִ֥יקוּ הַ⁠לְוִיִּ֖ם	1	The Levites were descendants of Levi. They had the special assignment of helping the priests. Alternate translation: “Next to him, some Levites repaired parts of the wall.”
3:17	l6vw		rc://*/ta/man/translate/translate-names	רְח֣וּם בֶּן־בָּנִ֑י	1	Rehum is the name of a man, and Bani is the name of his father.
3:17	yt87		rc://*/ta/man/translate/figs-explicit	רְח֣וּם בֶּן־בָּנִ֑י	1	It seems clear from the context that Rehum was a Levite. If it would be helpful in your language, you could say that explicitly. Alternate translation: “One of them was Rehum the son of Bani.”
3:17	a88s		rc://*/ta/man/translate/translate-names	חֲשַׁבְיָ֛ה	1	Hashabiah is the name of a man.
3:17	yh3z			עַל־יָד֣⁠וֹ הֶחֱזִ֗יק חֲשַׁבְיָ֛ה & לְ⁠פִלְכּֽ⁠וֹ	1	This does not mean that Hashabiah repaired this part of the wall for the benefit of his district, but rather that he did it leading a work party from his district. Alternate translation: “led a work party from his district that repaired the next section of the wall”
3:17	y3tu		rc://*/ta/man/translate/translate-names	חֲצִי־פֶ֥לֶךְ קְעִילָ֖ה	1	This is the name of one of the districts into which the city and the surrounding area were divided.
3:18	h5qz		rc://*/ta/man/translate/figs-metaphor	הֶחֱזִ֣יקוּ אֲחֵי⁠הֶ֔ם	1	As in [3:1](../03/01.md), **brother** could mean the biological brothers of the Levites mentioned in [3:17](../03/17.md). However, more likely it means other Levites. Alternate translation: “some other Levites repaired more of the wall”
3:18	b6sj		rc://*/ta/man/translate/figs-ellipsis	בַּוַּ֖י בֶּן־חֵנָדָ֑ד שַׂ֕ר חֲצִ֖י פֶּ֥לֶךְ קְעִילָֽה	1	Here Nehemiah does not say “at their hand” (next to them) or “strengthened” (repaired another section of the wall). Once again he is leaving out some of what a complete sentence would be expected to contain. you could fill in this information. Alternate translation: “Next to them, Binnui the son of Henadad, who ruled the other half of the district of Keilah, repaired more of the wall.”
3:18	gc2h		rc://*/ta/man/translate/translate-names	בַּוַּ֖י בֶּן־חֵנָדָ֑ד	1	Binnui is the name of a man, and Henadad is the name of his father.
3:18	ca6t		rc://*/ta/man/translate/translate-names	שַׂ֕ר חֲצִ֖י פֶּ֥לֶךְ קְעִילָֽה	1	This is the name of one of the districts into which the city and the surrounding area were divided.
3:19	f6if		rc://*/ta/man/translate/translate-names	עֵ֧זֶר בֶּן־יֵשׁ֛וּעַ	1	Ezer is the name of a man, and Jeshua is the name of his father.
3:19	g2y6		rc://*/ta/man/translate/translate-names	שַׂ֥ר הַ⁠מִּצְפָּ֖ה	1	Since the district of Mizpah is mentioned in [3:15](../03/15.md), this probably means the city of Mizpah. Alternate translation: “Ezer ruled the city of Mizpah”
3:19	gcc6		rc://*/ta/man/translate/translate-ordinal	וַ⁠יְחַזֵּ֨ק & מִדָּ֣ה שֵׁנִ֑ית	1	Alternate translation: “repaired another section”
3:19	c8s5			מִ⁠נֶּ֕גֶד עֲלֹ֥ת הַ⁠נֶּ֖שֶׁק הַ⁠מִּקְצֹֽעַ	1	Alternate translation: “He started from the place in front of the steps that went up to the armory, and he finished at the place where the wall bends slightly.”
3:20	r638		rc://*/ta/man/translate/translate-names	בָּר֥וּךְ בֶּן־זבי	1	Baruch is the name of a man, and Zabbai is the name of his father.
3:20	i7kj		rc://*/ta/man/translate/figs-metaphor	הֶחֱרָ֧ה	1	Here, **burned** is probably a figurative way of saying that Baruch worked with great enthusiasm. You could say that as an alternate translation.
3:20	a53c		rc://*/ta/man/translate/translate-ordinal	הֶחֱזִ֛יק & מִדָּ֣ה שֵׁנִ֑ית	1	Alternate translation: “repaired another section”
3:20	a55c			מִן־הַ֨⁠מִּקְצ֔וֹעַ עַד־פֶּ֨תַח֙ בֵּ֣ית אֶלְיָשִׁ֔יב הַ⁠כֹּהֵ֖ן הַ⁠גָּדֽוֹל	1	Alternate translation: “from the bend in the wall as far as the door of the house of Eliashib the high priest”
3:21	z4b7		rc://*/ta/man/translate/translate-names	מְרֵמ֧וֹת בֶּן־אוּרִיָּ֛ה בֶּן־הַקּ֖וֹץ	1	Meremoth is the name of a man, Uriah is the name of his father, and Hakkoz is the name of his grandfather. See how you translated these names in [3:4](../03/04.md).
3:21	a57c		rc://*/ta/man/translate/translate-ordinal	הֶחֱזִ֗יק & מִדָּ֣ה שֵׁנִ֑ית	1	Alternate translation: “repaired another section”
3:21	a59c			מִ⁠פֶּ֨תַח֙ בֵּ֣ית אֶלְיָשִׁ֔יב וְ⁠עַד־תַּכְלִ֖ית בֵּ֥ית אֶלְיָשִֽׁיב	1	Alternate translation: “from the door of the house of Eliashib to the end of his house”
3:22	m3ey			הַ⁠כֹּהֲנִ֖ים אַנְשֵׁ֥י הַ⁠כִּכָּֽר	1	Jerusalem is up on a mountain, so the area around it would be “the valley.” Alternate translation: “some priests from the area around Jerusalem”
3:23	q2zh			הֶחֱזִ֧יק בִּנְיָמִ֛ן וְ⁠חַשּׁ֖וּב נֶ֣גֶד בֵּיתָ֑⁠ם	1	Alternate translation: “repaired a section opposite their house”
3:23	v3fr		rc://*/ta/man/translate/translate-names	בִּנְיָמִ֛ן וְ⁠חַשּׁ֖וּב	1	Benjamin and Hasshub are the names of men.
3:23	z8p6			הֶחֱזִ֗יק & אֵ֥צֶל בֵּיתֽ⁠וֹ	1	Alternate translation: “repaired the next section, beside his house”
3:23	gv74		rc://*/ta/man/translate/translate-names	עֲזַרְיָ֧ה בֶן־מַעֲשֵׂיָ֛ה בֶּן־עֲנָֽנְיָ֖ה	1	Azariah is the name of a man, Maaseiah is the name of his father, and Ananiah is the name of his grandfather.
3:24	c3eh		rc://*/ta/man/translate/translate-ordinal	הֶחֱזִ֗יק & מִדָּ֣ה שֵׁנִ֑ית	1	Alternate translation: “repaired another section”
3:24	ajs6		rc://*/ta/man/translate/translate-names	בִּנּ֛וּי בֶּן־חֵנָדָ֖ד	1	Binnui is the name of a man, and Henadad is the name of his father. See how you translated these names in [3:18](../03/18.md).
3:24	k7tj			מִ⁠בֵּ֣ית עֲזַרְיָ֔ה עַד־הַ⁠מִּקְצ֖וֹעַ וְ⁠עַד־הַ⁠פִּנָּֽה	1	Alternate translation: “from the house of Azariah to the bend in the wall as far as the bulwark”
3:24	a61c		rc://*/ta/man/translate/translate-names	עֲזַרְיָ֔ה	1	Azariah is a man, the same one mentioned in verse 23.
3:25	q3r3		rc://*/ta/man/translate/translate-names	פָּלָ֣ל בֶּן־אוּזַי֮	1	Palal is the name of a man, and Uzai is the name of his father.
3:25	dae6		rc://*/ta/man/translate/figs-ellipsis	מִ⁠נֶּ֣גֶד הַ⁠מִּקְצוֹעַ֒ וְ⁠הַ⁠מִּגְדָּ֗ל הַ⁠יּוֹצֵא֙	1	Here again, Nehemiah leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “He began at the place opposite the bend in the wall where the watchtower is taller than”
3:25	pt6e		rc://*/ta/man/translate/figs-metonymy	מִ⁠בֵּ֤ית הַ⁠מֶּ֨לֶךְ֙ הָֽ⁠עֶלְי֔וֹן	1	Here, it is likely that **house** means palace, referring to where the king had lived. Alternate translation: “the upper palace of the king”
3:25	isu9			אֲשֶׁ֖ר לַ⁠חֲצַ֣ר הַ⁠מַּטָּרָ֑ה	1	Alternate translation: “That is near the place where the guards stayed”
3:25	a63c		rc://*/ta/man/translate/translate-names	פְּדָיָ֥ה בֶן־פַּרְעֹֽשׁ	1	Pedaiah is the name of a man, and Parosh is the name of his father.
3:25	d1jm		rc://*/ta/man/translate/figs-ellipsis	פְּדָיָ֥ה בֶן־פַּרְעֹֽשׁ	1	Once again Nehemiah leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “Next to him, Pedaiah the son of Parosh repaired a section”
3:26	b53g		rc://*/ta/man/translate/figs-ellipsis	וְ⁠הַ֨⁠נְּתִינִ֔ים הָי֥וּ יֹשְׁבִ֖ים בָּ⁠עֹ֑פֶל עַ֠ד נֶ֜גֶד שַׁ֤עַר הַ⁠מַּ֨יִם֙ לַ⁠מִּזְרָ֔ח וְ⁠הַ⁠מִּגְדָּ֖ל הַ⁠יּוֹצֵֽא	1	Yet again Nehemiah leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “The temple servants who lived on Ophel Hill repaired the wall as far as the eastern side of the Water Gate where there is a tall tower”
3:26	ah1b		rc://*/ta/man/translate/translate-names	וְ⁠הַ֨⁠נְּתִינִ֔ים	1	The term **Nethinim** describes servants who worked in the temple. Alternate translation: “the temple servants”
3:26	mz47		rc://*/ta/man/translate/translate-unknown	בָּ⁠עֹ֑פֶל	1	This is probably the name of a geographic feature, a fortified extension of the hill that the Jerusalem temple was located on. Alternate translation: “Ophel Hill”
3:26	s2s5		rc://*/ta/man/translate/translate-names	שַׁ֤עַר הַ⁠מַּ֨יִם֙	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Water Gate”
3:26	rvu2			וְ⁠הַ⁠מִּגְדָּ֖ל הַ⁠יּוֹצֵֽא	1	The phrase refers to a tall tower that juts out from the wall. Alternate translation: “a tall tower”
3:27	d719		rc://*/ta/man/translate/translate-ordinal	הֶחֱזִ֥יקוּ & מִדָּ֣ה שֵׁנִ֑ית	1	Alternate translation: “repaired another section of the wall”
3:27	mgm7		rc://*/ta/man/translate/translate-names	הַ⁠תְּקֹעִ֖ים	1	Tekoa is the name of one of the cities in Judah that sent a work party to help rebuild the walls of Jerusalem. The Tekoites were the people who lived there. See how you translated this name in verse [3:5](../03/05.md).
3:27	j6gz			מִ⁠נֶּ֜גֶד הַ⁠מִּגְדָּ֤ל הַ⁠גָּדוֹל֙ הַ⁠יּוֹצֵ֔א וְ⁠עַ֖ד חוֹמַ֥ת הָ⁠עֹֽפֶל	1	Alternate translation: “from opposite the very tall watchtower as far as the wall at Ophel Hill”
3:28	wt87		rc://*/ta/man/translate/figs-synecdoche	הַ⁠כֹּ֣הֲנִ֔ים	1	This does not mean all the priests. Nehemiah is using the name of the whole group to refer to part of it. Alternate translation: “a group of priests”
3:28	d5qa			מֵ⁠עַ֣ל ׀ שַׁ֣עַר הַ⁠סּוּסִ֗ים	1	The word **above** is used here because the houses of the priests were likely to have been located at a higher elevation than the Horse Gate. Alternate translation: “starting at the Horse Gate”
3:28	q9qb		rc://*/ta/man/translate/translate-names	שַׁ֣עַר הַ⁠סּוּסִ֗ים	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Horse Gate”
3:28	d5uv		rc://*/ta/man/translate/figs-idiom	אִ֖ישׁ לְ⁠נֶ֥גֶד בֵּיתֽ⁠וֹ	1	Here **a man** means “each one.” Alternate translation: “Each one repaired the section in front of his own house.”
3:29	n271		rc://*/ta/man/translate/translate-names	צָד֥וֹק בֶּן־אִמֵּ֖ר	1	Zadok is the name of a man, and Immer is the name of his father.
3:29	f74e		rc://*/ta/man/translate/translate-names	שְׁמַֽעְיָ֣ה בֶן־שְׁכַנְיָ֔ה	1	Shemaiah is the name of a man, and Shecaniah is the name of his father.
3:29	e9mh			שֹׁמֵ֖ר שַׁ֥עַר הַ⁠מִּזְרָֽח	1	Alternate translation: “the person who looked after the East Gate” or “the person who opened and closed the East Gate”
3:29	x9q4		rc://*/ta/man/translate/translate-names	שַׁ֥עַר הַ⁠מִּזְרָֽח	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the East Gate”
3:30	a65c		rc://*/ta/man/translate/translate-ordinal	הֶחֱזִ֜יק & מִדָּ֣ה שֵׁנִ֑י	1	Alternate translation: “repaired another section”
3:30	r5y4		rc://*/ta/man/translate/translate-names	חֲנַנְיָ֣ה בֶן־שֶׁלֶמְיָ֗ה	1	Hananiah is the name of a man, and Shelemiah is the name of his father.
3:30	a67c		rc://*/ta/man/translate/translate-names	וְ⁠חָנ֧וּן בֶּן־צָלָ֛ף הַ⁠שִּׁשִּׁ֖י	1	Hanun is the name of a man, and Zalaph is the name of his father.
3:30	nn44		rc://*/ta/man/translate/translate-ordinal	הַ⁠שִּׁשִּׁ֖י	1	Alternate translation: “son number six”
3:30	ifp5		rc://*/ta/man/translate/translate-names	מְשֻׁלָּם֙ בֶּן־בֶּ֣רֶכְיָ֔ה	1	Meshullam is the name of a man, and Berechiah is the name of his father.
3:30	bv3t			נֶ֖גֶד נִשְׁכָּתֽ⁠וֹ	1	Alternate translation: “in front of the rooms where he stayed”
3:31	d33p		rc://*/ta/man/translate/translate-names	מַלְכִּיָּה֙	1	Malkijah is the name of a man.
3:31	uuc7		rc://*/ta/man/translate/figs-metaphor	בֶּן־הַ⁠צֹּ֣רְפִ֔י	1	As in [3:8](../03/08.md), this is a figurative way of saying that Malkijah was one of the goldsmiths. In this figure of speech, the “son of” something shares its qualities. Since the goldsmiths have been mentioned previously (in [3:8](../03/08.md), where their work is described), you could say as an alternate translation: “who was another one of the goldsmiths”
3:31	lb9z			עַד־בֵּ֥ית הַ⁠נְּתִינִ֖ים וְ⁠הָ⁠רֹכְלִ֑ים	1	Alternate translation: “as far as the building used by the temple servants and the merchants”
3:31	ye2u		rc://*/ta/man/translate/translate-names	שַׁ֣עַר הַ⁠מִּפְקָ֔ד	1	This is the name of one of the gates of Jerusalem. “Mustering” refers to soldiers assembling to go out to battle. Alternate translation: “the Mobilization Gate”
3:31	r6sv			וְ⁠עַ֖ד עֲלִיַּ֥ת הַ⁠פִּנָּֽה	1	Alternate translation: “He built as far as the upper apartments of this building, which were on the corner.”
3:32	x1tq		rc://*/ta/man/translate/figs-explicit	וּ⁠בֵ֨ין עֲלִיַּ֤ת הַ⁠פִּנָּה֙ לְ⁠שַׁ֣עַר הַ⁠צֹּ֔אן הֶחֱזִ֥יקוּ	1	This brings the description of the repairs back around to where they started. If it would be helpful to your readers, you could indicate this explicitly by saying “the last section.” Alternate translation: “repaired the last section of the wall, from the corner apartments to the Sheep Gate”
3:32	p1kr		rc://*/ta/man/translate/figs-synecdoche	הַ⁠צֹּרְפִ֖ים וְ⁠הָ⁠רֹכְלִֽים	1	This does not mean all the goldsmiths and all the merchants. Nehemiah is once again using the names of whole groups to refer to parts of them. Alternate translation: “some of the other goldsmiths, along with some traders”
3:32	a69c		rc://*/ta/man/translate/translate-names	לְ⁠שַׁ֣עַר הַ⁠צֹּ֔אן	1	This is the name of one of the gates of Jerusalem. Alternate translation: “the Sheep Gate”
4:intro	tlj9				0	# Nehemiah 4 General Notes\n\n## Special concepts in this chapter\n\n### Dedication\n\nThe people were so dedicated to rebuilding the walls that they worked with their weapons ready for battle right next to them. Even when they were threatened with an attack, they continued to trust in Yahweh. (See: [[rc://*/tw/dict/bible/kt/trust]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nSanballat uses a series of rhetorical questions. These are intended to show his intense anger against the Israelites. (See: [[rc://*/ta/man/translate/figs-rquestion]])
4:1	rnw3		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֞י	1	Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses.
4:1	vfu4		rc://*/ta/man/translate/translate-names	סַנְבַלַּ֗ט	1	This is a man’s name. See how you translated this in [2:10](../02/10.md).
4:1	a71c		rc://*/ta/man/translate/figs-parallelism	וַ⁠יִּ֣חַר ל֔⁠וֹ וַ⁠יִּכְעַ֖ס הַרְבֵּ֑ה	1	These two phrases mean similar things. Nehemiah uses the repetition to emphasize how angry Sanballat was. If it would be helpful in your language, you could combine these phrases and say something like “he became furiously angry” or “he became very angry”
4:1	s6td		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּ֣חַר ל֔⁠וֹ וַ⁠יִּכְעַ֖ס	1	Here Nehemiah says that Sanballat’s anger was a fire that burned inside of him. Alternate translation: “he became furious”
4:2	v3qv		rc://*/ta/man/translate/figs-metaphor	וַ⁠יֹּ֣אמֶר ׀ לִ⁠פְנֵ֣י	1	Here, **face** represents the presence of a person. The expression means that Sanballat was speaking personally to the other people who are named. Alternate translation: “He said to”
4:2	a73c		rc://*/ta/man/translate/figs-metaphor	אֶחָ֗י⁠ו	1	Here, **brother** likely refers to Sanballat’s fellow officials. Alternate translation: “the other provincial officials”
4:2	a75c		rc://*/ta/man/translate/figs-synecdoche	וְ⁠חֵיל֙ שֹֽׁמְר֔וֹן	1	Sanballat was not speaking to the entire army. Nehemiah is using all of something to mean part of it. He is referring to the officers of the army by the name of the entire army. Alternate translation: “the army officers”
4:2	d5n2		rc://*/ta/man/translate/figs-rquestion	מָ֛ה הַ⁠יְּהוּדִ֥ים הָ⁠אֲמֵלָלִ֖ים עֹשִׂ֑ים הֲ⁠יַעַזְב֨וּ לָ⁠הֶ֤ם הֲ⁠יִזְבָּ֨חוּ֙ הַ⁠יְכַלּ֣וּ בַ⁠יּ֔וֹם	1	Sanballat actually is making a series of statements, not asking a series of questions. He does not expect the officials and officers to tell him what the Jews are doing and whether they will succeed. Instead, he is using the question form to mock the Jews. If it would be helpful in your language, you could translate the ideas in his questions as a series of statements. Alternate translation: “These feeble Jews can accomplish nothing. They will never restore the city for themselves. They will not offer sacrifices. They will not finish the work any time soon.”
4:2	r9lb			הֲ⁠יִזְבָּ֨חוּ֙	1	The meaning of this phrase is not entirely clear. It could be that Sanballat is speaking of the Jews offering sacrifices to try to entice God to make their project successful. Alternate translation: “They will not get their God to help them”
4:2	uk3w		rc://*/ta/man/translate/figs-idiom	הַ⁠יְכַלּ֣וּ בַ⁠יּ֔וֹם	1	In this context, the expression “day” means “a short time.” Alternate translation: “any time soon”
4:2	hr7v		rc://*/ta/man/translate/figs-personification	הַ⁠יְחַיּ֧וּ אֶת־הָ⁠אֲבָנִ֛ים מֵ⁠עֲרֵמ֥וֹת הֶ⁠עָפָ֖ר וְ⁠הֵ֥מָּה שְׂרוּפֽוֹת	1	Here Sanballat is speaking of stones as if they could come to life and stand up straight to form the wall. Alternate translation: “They will not be able to rebuild the city walls from useless stones that were burned and turned into rubble”
4:2	b96n		rc://*/ta/man/translate/figs-activepassive	מֵ⁠עֲרֵמ֥וֹת הֶ⁠עָפָ֖ר וְ⁠הֵ֥מָּה שְׂרוּפֽוֹת	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: “useless stones that someone has burned and turned into rubble”
4:3	alw5		rc://*/ta/man/translate/translate-names	וְ⁠טוֹבִיָּ֥ה הָ⁠עַמֹּנִ֖י	1	This is a man’s name. See how you translated this in [2:10](../02/10.md).
4:3	b24b			גַּ֚ם	1	This word indicates that Tobiah agrees with Sanballat and that he is going to say something to support him. Alternate translation: “That’s right!”
4:3	da2t		rc://*/ta/man/translate/figs-hyperbole	אֲשֶׁר־הֵ֣ם בּוֹנִ֔ים אִם־יַעֲלֶ֣ה שׁוּעָ֔ל וּ⁠פָרַ֖ץ חוֹמַ֥ת אַבְנֵי⁠הֶֽם	1	Tobiah probably does not believe that the wall would really fall down if a fox walked along the top of it. He is exaggerating to mock the work the Jews are doing. You could use a plain expression in your translation instead, such as, “It wouldn’t take much to make that wall fall over.” However, Tobiah’s expression is so colorful that you may want to retain it, but be sure that your readers understand he is exaggerating. Alternate translation: “Tobiah made fun of the Jews by saying, ‘That wall they are building is so weak that if a fox climbed up on it, the stones would fall to the ground’”
4:4	buk3		rc://*/ta/man/translate/figs-explicit	שְׁמַ֤ע אֱלֹהֵ֨י⁠נוּ֙	1	Nehemiah starts talking directly to God at this point in the book. The implication is that he heard about what Sanballat and Tobiah were saying, and in response, he prayed the prayer that is recorded here in 2:4–5. If it would be helpful in your language, you could say that explicitly. Alternate translation: “When I heard about what they were saying, I prayed and said, ‘Listen, our God’”
4:4	a77c		rc://*/ta/man/translate/figs-aside	שְׁמַ֤ע אֱלֹהֵ֨י⁠נוּ֙	1	Nehemiah’s prayer here is a particular type of aside. In an aside, someone who is speaking to or about one person or group will pause and speak confidentially to somebody else about them. Often an aside is spoken to the audience of a work about someone who is being addressed within the work. But in this case, Nehemiah pauses from addressing the audience that is hearing his story; he speaks confidentially to God in prayer about two of the characters in the story. If it would be helpful in your language, you could show this is a prayer is distinct from the story by making it a direct quotation.
4:4	ae62		rc://*/ta/man/translate/figs-abstractnouns	הָיִ֣ינוּ בוּזָ֔ה	1	The abstract noun **contempt** refers to the way Sanballat and Tobiah regarded the Jews, which led them to make fun of the Jews. You can translate the idea behind this term with a verb like “mocking.” Alternate translation: “our enemies are mocking us”
4:4	z6nz		rc://*/ta/man/translate/figs-idiom	וְ⁠הָשֵׁ֥ב חֶרְפָּתָ֖⁠ם אֶל־רֹאשָׁ֑⁠ם	1	**Return on his head** is an idiom that means that what a person expected to happen to someone else happens to them instead. Alternate translation: “Make them people whom others will mock”
4:4	pgh8		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠תְנֵ֥⁠ם לְ⁠בִזָּ֖ה בְּ⁠אֶ֥רֶץ שִׁבְיָֽה	1	As in [1:2](../01/02.md), the abstract noun **captivity** refers to a conquering army forcing all or some of a captured population to move to a different place. You can translate the idea behind it with verbs such as “capture” and “force.” Alternate translation: “Allow their enemies to capture them and force them to go to a foreign land”
4:5	mc9p		rc://*/ta/man/translate/figs-parallelism	וְ⁠אַל־תְּכַס֙ עַל־עֲוֺנָ֔⁠ם וְ⁠חַטָּאתָ֖⁠ם מִ⁠לְּ⁠פָנֶ֣י⁠ךָ אַל־תִּמָּחֶ֑ה	1	These two phrases mean similar things. Nehemiah uses the repetition to emphasize how guilty Sanballat and Tobiah are for opposing the work that God has sent him to do. If it would be helpful in your language, you could combine these phrases. Alternate translation: “do not ever forgive them”
4:5	zz8h		rc://*/ta/man/translate/figs-metaphor	וְ⁠אַל־תְּכַס֙ עַל־עֲוֺנָ֔⁠ם	1	Nehemiah speaks of a person’s sins as if they were an object that could be physically hidden. Alternate translation: “do not forgive their sins”
4:5	k9rw		rc://*/ta/man/translate/figs-metaphor	וְ⁠חַטָּאתָ֖⁠ם & אַל־תִּמָּחֶ֑ה	1	Nehemiah speaks of a person’s sins as if they were something written that could be erased. Alternate translation: “do not forget their sins”
4:5	a79c		rc://*/ta/man/translate/figs-metaphor	מִ⁠לְּ⁠פָנֶ֣י⁠ךָ	1	Here, **face** means the action of seeing or a person’s notice or attention. A person can see what is in front of their face, so in this case the expression means, “from where you can see it”
4:5	mbi1			כִּ֥י הִכְעִ֖יסוּ לְ⁠נֶ֥גֶד הַ⁠בּוֹנִֽים	1	This expression could mean one of the following three things: (1) It could mean that they have made God angry by opposing the work he has commanded Nehemiah to do. Alternate translation: “they have made you become angry.” This possibility seems the most likely, since Nehemiah is praying that what these men are trying to do to others will happen to them. (2) It could mean that they have caused others to be angry at the people who are rebuilding the wall. Alternate translation: “they have caused others to be angry at the people who are rebuilding the wall.” (3) It could mean that Sanballat and Tobiah have made the builders angry by mocking them. Alternate translation: “they have made the builders become angry”
4:6	r475			וַ⁠נִּבְנֶה֙ אֶת־הַ֣⁠חוֹמָ֔ה	1	As in chapter 3, it might be helpful to say “rebuilt.” The Jews were not building something brand new. See the note to [3:1](../03/01.md).
4:6	mhm5		rc://*/ta/man/translate/figs-activepassive	וַ⁠תִּקָּשֵׁ֥ר כָּל־הַ⁠חוֹמָ֖ה עַד־חֶצְיָ֑⁠הּ	1	You can say this with an active form, and you can say who did the action. Alternate translation: “we filled in the breaks as high as halfway up the wall”
4:6	a81c		rc://*/ta/man/translate/figs-explicit	וַ⁠תִּקָּשֵׁ֥ר כָּל־הַ⁠חוֹמָ֖ה עַד־חֶצְיָ֑⁠הּ	1	It appears from the context that this likely took some time and perseverance after Sanballat and Tobiah began to mock and oppose the project. If it would be helpful in your language, you could say this explicitly. Alternate translation: “after some time, we filled in the breaks”
4:6	ef8p		rc://*/ta/man/translate/translate-fraction	עַד־חֶצְיָ֑⁠הּ	1	“Half” means one part out of two equal parts.
4:6	a83c		rc://*/ta/man/translate/figs-metaphor	וַ⁠יְהִ֧י לֵ֦ב לָ⁠עָ֖ם לַ⁠עֲשֽׂוֹת	1	Here the **heart** represents the thoughts and the will of the people. Alternate translation: “Everyone was determined to accomplish this.”
4:7	a85c		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֣י	1	Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses.
4:7	a87c		rc://*/ta/man/translate/translate-names	סַנְבַלַּ֡ט וְ֠⁠טוֹבִיָּה	1	This are the names of men. See how you translated them in [2:10](../02/10.md).
4:7	a89c		rc://*/ta/man/translate/translate-names	וְ⁠הָ⁠עַרְבִ֨ים וְ⁠הָ⁠עַמֹּנִ֜ים וְ⁠הָ⁠אַשְׁדּוֹדִ֗ים	1	These are the names of people groups.
4:7	a91c		rc://*/ta/man/translate/figs-personification	עָלְתָ֤ה אֲרוּכָה֙ לְ⁠חֹמ֣וֹת יְרוּשָׁלִַ֔ם	1	Here Nehemiah is speaking of the wall around Jerusalem as if it were a living thing that was sick because it was broken down. Nehemiah speaks of the repairs to the wall as if the wall is becoming healthy again. Alternate translation: “we were continuing to repair the walls of Jerusalem”
4:7	a93c			עָלְתָ֤ה	1	Alternate translation: “was increasing”
4:7	a95c		rc://*/ta/man/translate/figs-activepassive	כִּי־הֵחֵ֥לּוּ הַ⁠פְּרֻצִ֖ים לְ⁠הִסָּתֵ֑ם	1	You can say this with an active form, and you can say who did the action. Alternate translation: “we were continuing to … fill in the gaps”
4:7	gsb7		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּ֥חַר לָ⁠הֶ֖ם מְאֹֽד	1	Here Nehemiah says that the anger of these enemies was a fire that burned inside of them. Alternate translation: “they became very angry” or “they became enraged”
4:8	b6im		rc://*/ta/man/translate/figs-metonymy	לְ⁠הִלָּחֵ֣ם בִּ⁠ירוּשָׁלִָ֑ם	1	Here, **Jerusalem** refers to the people who live there. These enemies were not coming to fight against the walls and buildings. Nehemiah is describing the people of Jerusalem by reference to something associated with them, the city where they live. Alternate translation: “to fight against the people of Jerusalem”
4:8	a97c		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠לַ⁠עֲשׂ֥וֹת ל֖⁠וֹ תּוֹעָֽה	1	The abstract noun **confusion** refers to the way these enemies hoped that their attack would make the people of Jerusalem not know what to do. The people might disagree among themselves about whether they should keep working on the wall or whether they should discontinue the work to appease the attackers. They might also disagree about how to defend themselves. you could translate the idea behind the term “confusion” with adjectives such as “confused” and “divided.” Alternate translation: “They wanted to make the people inside the city confused and divided.”
4:9	vz1d			וַ⁠נַּעֲמִ֨יד מִשְׁמָ֧ר עֲלֵי⁠הֶ֛ם	1	Alternate translation: “and we put men around the wall to guard the city”
4:9	a99c		rc://*/ta/man/translate/figs-merism	יוֹמָ֥ם וָ⁠לַ֖יְלָה	1	This does not mean that some people went up on the walls to look around at various parts of the day, and others went up at certain times of night. Nehemiah is describing how he maintained a constant guard by speaking of two times when people were on duty, the day and the night, in order to include all the time in between. Alternate translation: “at all times,” otherwise “throughout the day and night”
4:9	ad11		rc://*/ta/man/translate/figs-metaphor	מִ⁠פְּנֵי⁠הֶֽם	1	This term could mean two different things: (1) Here, probably **Their faces** means the front of a group. This likely means that the lookouts would see the front ranks of the army as they approached. Alternate translation: “to spot them as they approached”. (2) Here, “their faces” could also be a figurative way of referring to the enemies and their hostile intentions toward the people doing the work. Alternate translations: “against them”
4:10	ad13		rc://*/ta/man/translate/figs-metonymy	וַ⁠יֹּ֣אמֶר יְהוּדָ֗ה	1	Nehemiah is describing the people of Judah by reference to something associated with them, the name of their province. Alternate translation: “Then the people of Judah started saying”
4:10	ad15			כָּשַׁל֙ כֹּ֣חַ הַ⁠סַּבָּ֔ל	1	Alternate translation: “The people who are carrying the stones are getting worn out”
4:10	vc8h			וְ⁠הֶ⁠עָפָ֖ר	1	Alternate translation: “and … burned stone” or “and … broken rock” or “and … unusable stone”
4:10	ad17			וַ⁠אֲנַ֨חְנוּ֙ לֹ֣א נוּכַ֔ל לִ⁠בְנ֖וֹת בַּ⁠חוֹמָֽה	1	Alternate translation: “We are not going to be able to finish rebuilding the wall”
4:11	yuc9		rc://*/ta/man/translate/figs-parallelism	לֹ֤א יֵדְעוּ֙ וְ⁠לֹ֣א יִרְא֔וּ עַ֛ד אֲשֶׁר־נָב֥וֹא אֶל־תּוֹכָ֖⁠ם	1	These two phrases mean similar things. The enemies use the repetition to emphasize how confident they are of launching a surprise attack. If it would be helpful in your language, you could combine these phrases. Alternate translation: “They will not be expecting an attack until we are right there,” otherwise “before they see us and know we are coming, we will rush down on them”
4:11	ad19		rc://*/ta/man/translate/figs-metaphor	וְ⁠לֹ֣א יִרְא֔וּ	1	While the enemies could be referring to the Jews literally not seeing them approach, “seeing” could also be a way of describing knowledge, notice, or attention. In that case this expression would mean the same thing as “they will not know.” Alternate translation: “they will not be expecting”
4:12	ad21		rc://*/ta/man/translate/figs-explicit	בָּ֣אוּ	1	The implication is that they came to Jerusalem to speak with the Jewish leaders there. If it would be helpful in your language, you could say this explicitly. Alternate translation: “came to Jerusalem to speak with us”
4:12	t8f2		rc://*/ta/man/translate/figs-synecdoche	הַ⁠יְּהוּדִ֔ים הַ⁠יֹּשְׁבִ֖ים אֶצְלָ֑⁠ם	1	**Them** means the enemies Nehemiah has been talking about, so this expression likely refers to the Jews who lived near Nehemiah and those helping him. But it does not mean all of these Jews, just some who came to Jerusalem. Nehemiah is describing part of this group as if it were the whole group. Alternate translation: “some of the Jews who lived near our enemies”
4:12	b3zk		rc://*/ta/man/translate/figs-idiom	וַ⁠יֹּ֤אמְרוּ לָ֨⁠נוּ֙ עֶ֣שֶׂר פְּעָמִ֔ים	1	Here the number 10 is used to represent “many.” Alternate translation: “spoke to us many times”
4:12	ad23		rc://*/ta/man/translate/figs-explicit	מִ⁠כָּל־הַ⁠מְּקֹמ֖וֹת אֲשֶׁר־תָּשׁ֥וּבוּ עָלֵֽי⁠נוּ	1	The meaning of this Hebrew phrase is uncertain. However, one explanation that would fit the context is that these exposed Jewish communities sent representatives to Jerusalem to tell Nehemiah that they were afraid of being attacked in their villages. The “places where you return” could mean “anywhere we live,” referring to the villages, and “they are on us” could mean that the enemies could attack these undefended towns at any time. Perhaps these representatives were asking Nehemiah to release their able-bodied men from work duty and send them home so they could help defend their families and neighbors. If it would be helpful to your readers, you could say something like this explicitly. Alternate translation: “Our enemies could attack us anywhere we live, so let our men return home so they can defend us!”
4:12	q1mv		rc://*/ta/man/translate/figs-hyperbole	מִ⁠כָּל־הַ⁠מְּקֹמ֖וֹת	1	This phrase likely indicates “in every direction.” The word “all” is an exaggeration for emphasis. Alternate translation: “anywhere we live”
4:13	ad25			וָֽ⁠אַעֲמִ֞יד	1	If you follow the suggestion in the previous note for translating the last phrase in [4:12](../04/12.md), then you could show here that Nehemiah is indicating a contrast between what the representatives wanted him to do and what he actually did. Instead of scattering his forces by sending the men from other towns home, he concentrated them visibly in Jerusalem, expecting that the main attack would come there. Alternate translation: “But” or “Instead”
4:13	xc8b			וָֽ⁠אַעֲמִ֞יד מִֽ⁠תַּחְתִּיּ֧וֹת לַ⁠מָּק֛וֹם מֵ⁠אַחֲרֵ֥י לַ⁠חוֹמָ֖ה בַּצְּחִיחִ֑ים	1	Alternate translation: “I put guards behind the wall at the places where it was low or where there were gaps in it.”
4:13	mj33		rc://*/ta/man/translate/figs-synecdoche	וָֽ⁠אַעֲמִ֤יד אֶת־הָ⁠עָם֙ לְ⁠מִשְׁפָּח֔וֹת	1	This does not mean all the people, and it does not mean every member of every family. Nehemiah is describing part of the people as if they were all of them, and part of each family as if it were the whole family. Chapter 3 describes how Nehemiah organized the work on the wall by family and community groups. He seems to have organized the defense of the city the same way. Alternate translation: “I positioned people from each family”
4:13	ad27		rc://*/ta/man/translate/translate-unknown	וְ⁠קַשְּׁתֹתֵי⁠הֶֽם	1	This means not just bows, but bows and arrows.
4:14	l4uz			וָ⁠אֵ֣רֶא	1	This likely means that Nehemiah literally looked over all the defenses he had put in place. Alternate translation: “After I had inspected everything”
4:14	h68n		rc://*/ta/man/translate/figs-explicit	וָ⁠אָק֗וּם וָ⁠אֹמַ֞ר	1	Since Nehemiah immediately addresses a group of people, the implication is that he gathered them together to speak to them. If it would be helpful in your language, you could say this explicitly. Alternate translation: “I summoned … and I told them”
4:14	f9hq		rc://*/ta/man/translate/figs-idiom	וָ⁠אָק֗וּם	1	In this context, the expression “rose up” likely is a way of saying that Nehemiah took public action, not that he had been sitting or lying down and got up.
4:14	iy4j			אֶל־הַ⁠חֹרִ֤ים וְ⁠אֶל־הַ⁠סְּגָנִים֙	1	See how you translated these terms in [2:16](../02/16.md). Alternate translation: “to the leading citizens and the city officials”
4:14	mza7		rc://*/ta/man/translate/figs-synecdoche	יֶ֣תֶר הָ⁠עָ֔ם	1	This does not mean all of the other people who lived in Jerusalem, but rather many of them who came to hear Nehemiah speak on this occasion. He is describing part of the people as if they were all of them. Alternate translation: “many of the other people”
4:14	ic4q		rc://*/ta/man/translate/figs-synecdoche	אַל־תִּֽירְא֖וּ מִ⁠פְּנֵי⁠הֶ֑ם	1	Here, **face** describes an entire person by reference to one part, the “face,” likely because the face shows what the person is thinking and feeling. Alternate translation: “Do not be afraid of our enemies”
4:14	xyjh		rc://*/ta/man/translate/figs-idiom	זְכֹ֔רוּ	1	In this context, **remember** does not refer to a person recalling something they have forgotten. Rather, it means, “keep in mind.” Alternate translation: “keep in mind”
4:14	xgdm		rc://*/ta/man/translate/figs-synecdoche	אֲדֹנָ֞⁠י הַ⁠גָּד֤וֹל וְ⁠הַ⁠נּוֹרָא֙	1	Nehemiah is referring here to Yahweh, the God who promised to bless and protect the Jews as his chosen people. When he says **my**, he is using himself to represent the entire community. Alternate translation: “our great and awesome God”
4:14	x0ri		rc://*/ta/man/translate/figs-doublet	הַ⁠גָּד֤וֹל וְ⁠הַ⁠נּוֹרָא֙	1	Nehemiah uses this same expression in [1:5](../01/05.md). See how you translated it there. Review the note there if that would be helpful. Alternate translation: “great and glorious”
4:14	c8s7		rc://*/ta/man/translate/figs-metaphor	אֲחֵי⁠כֶם֙	1	Here, **brother** could mean biological brothers, but it is more likely that it refers to a person’s relatives, that is, their whole family. Alternate translation: “your families”
4:15	puc1		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֞י כַּֽ⁠אֲשֶׁר	1	Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses.
4:15	qxa7		rc://*/ta/man/translate/figs-activepassive	נ֣וֹדַֽע לָ֔⁠נוּ	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 found out about their plans”
4:15	lgih		rc://*/ta/man/translate/figs-explicit	נ֣וֹדַֽע לָ֔⁠נוּ	1	**It** means the plan of these enemies to launch a surprise attack, as described in [4:11](../04/11.md). If it would be helpful in your language, you could say this explicitly. Alternate translation: “we found out about their plans to launch a surprise attack”
4:15	e4mc			וַ⁠יָּ֥פֶר הָ⁠אֱלֹהִ֖ים אֶת־עֲצָתָ֑⁠ם	1	Alternate translation: “and God had kept them from doing what they planned.”
4:15	f236		rc://*/ta/man/translate/figs-metonymy	וַנָּ֤שָׁב כֻּלָּ֨⁠נוּ֙ אֶל־הַ֣⁠חוֹמָ֔ה אִ֖ישׁ אֶל־מְלַאכְתּֽ⁠וֹ	1	Here, **the wall** means the work on the wall. Nehemiah is describing this work by referring to something associated with it, the wall that was the object of the work. Alternate translation: “we all went back to working on the wall”
4:15	g1de		rc://*/ta/man/translate/figs-explicit	וַנָּ֤שָׁב כֻּלָּ֨⁠נוּ֙ אֶל־הַ֣⁠חוֹמָ֔ה אִ֖ישׁ אֶל־מְלַאכְתּֽ⁠וֹ	1	The implication is that when the enemies realized the Jews knew about their plans, they decided not to attack. If it would be helpful in your language, you could say this explicitly. Alternate translation: “They decided not to attack us, and we all went back to working on the wall”
4:15	doov		rc://*/ta/man/translate/figs-idiom	אִ֖ישׁ אֶל־מְלַאכְתּֽ⁠וֹ	1	In this context, **a man** means “each person.” It does not refer only to an adult male. Alternate translation: “Each person continued doing the same work as before”
4:16	rtac		rc://*/ta/man/translate/figs-idiom	מִן־הַ⁠יּ֣וֹם הַ⁠ה֗וּא	1	In this context, **day** may not refer to one specific day, but rather to a more general time. Alternate translation: “from that time on” or “after that”
4:16	gh9g		rc://*/ta/man/translate/figs-idiom	נְעָרַ⁠י֮ עֹשִׂ֣ים בַּ⁠מְּלָאכָה֒	1	This expression refers to the servants who worked for Nehemiah. While they probably were young adult males, the expression is specifically envisioning their role and status. Alternate translation: “my servants”
4:16	rgab		rc://*/ta/man/translate/figs-explicit	עֹשִׂ֣ים בַּ⁠מְּלָאכָה֒	1	This refers to the work on the wall. If it would be helpful in your language, you could say that explicitly. Alternate translation: “worked on the wall”
4:16	f9in		rc://*/ta/man/translate/translate-fraction	חֲצִ֣י נְעָרַ⁠י֮	1	**Half** means one part out of two equal parts.
4:16	nf2h		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠קְּשָׁת֖וֹת	1	As in [4:13](../04/13.md), this means not just bows, but bows and arrows.
4:16	i7wi			וְ⁠הַ֨⁠שָּׂרִ֔ים אַחֲרֵ֖י כָּל־בֵּ֥ית יְהוּדָֽה	1	This likely means that certain officials literally stood behind the workers and the guards. That is, they were inside the wall and close to it, while the guards stood right at the wall and the workers worked on it. Alternate translation: “Officers stood behind all the workers and guards”
4:16	gl4t		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ֨⁠שָּׂרִ֔ים אַחֲרֵ֖י כָּל־בֵּ֥ית יְהוּדָֽה	1	The implication is that the leaders were there to give orders in case there was an attack. But it is likely that Nehemiah also wanted them to offer encouragement and maintain good morale. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Officers stood behind all the workers and guards to encourage everyone and to give orders in case there was an attack”
4:16	ijcj			וְ⁠הַ֨⁠שָּׂרִ֔ים	1	From the context here and the use of this term in [7:2](../07/02.md), it appears that these “officials” were responsible for giving commands in military situations. Alternate translation: “and officers”
4:16	d9r4		rc://*/ta/man/translate/figs-metaphor	כָּל־בֵּ֥ית יְהוּדָֽה	1	Here, the word **house** describes all the people descended from a particular person. All of the descendants of Judah are being described as if they were one household living together. So this would ordinarily mean “the people of Judah”
4:16	p1dv		rc://*/ta/man/translate/figs-synecdoche	כָּל־בֵּ֥ית יְהוּדָֽה	1	However, in this context, the expression is not referring to all the people of Judah. Nehemiah is describing part of the people as if they were all of them. He means all of the workers and guards. The expression helps clarify that Nehemiah is no longer speaking just of his own servants, whom had divided into two groups to serve as workers and guards. Alternate translation: “all the workers and guards”
4:17	hgfd		rc://*/ta/man/translate/figs-doublet	וְ⁠הַ⁠נֹּשְׂאִ֥ים בַּ⁠סֶּ֖בֶל עֹמְשִׂ֑ים	1	These two short phrases mean similar things. Nehemiah uses them together for clarity and emphasis. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “and those who carried the heavy loads”
4:17	uya2		rc://*/ta/man/translate/figs-hyperbole	עֹמְשִׂ֑ים בְּ⁠אַחַ֤ת יָד⁠וֹ֙ עֹשֶׂ֣ה בַ⁠מְּלָאכָ֔ה וְ⁠אַחַ֖ת מַחֲזֶ֥קֶת הַ⁠שָּֽׁלַח	1	Here **his hands** means “their hands.” This is an exaggeration. The builders and porters did not always work with only one hand. Rather, this means that they always had their weapons with them so that they would be prepared to fight off an attack. Alternate translation: “they always had their weapons with them while they were working on the wall”
4:18	g8tq		rc://*/ta/man/translate/figs-idiom	וְ⁠הַ֨⁠בּוֹנִ֔ים אִ֥ישׁ חַרְבּ֛⁠וֹ אֲסוּרִ֥ים עַל־מָתְנָ֖י⁠ו וּ⁠בוֹנִ֑ים	1	In this context, **a man** means “each person.” Alternate translation: “each builder worked with his sword strapped to his side”
4:18	vur2		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠תּוֹקֵ֥עַ בַּ⁠שּׁוֹפָ֖ר אֶצְלִֽ⁠י	1	The implication is that Nehemiah stationed this person next to him so that he could sound a signal if needed. (This becomes clear in [4:20](../04/20.md).) If it would be helpful in your language, you could say that explicitly here. Alternate translation: “And I stationed someone next to me who would blow a ram’s horn if we needed a signal”
4:19	yn7h			וָ⁠אֹמַ֞ר	1	See how you translated these terms in [2:16](../02/16.md). Alternate translation: “the leading citizens … the city officials”
4:19	xi9g		rc://*/ta/man/translate/figs-synecdoche	הַ⁠חֹרִ֤ים & הַ⁠סְּגָנִים֙	1	As in [4:14](../04/14.md), this does not mean all of the other people who lived in Jerusalem, but rather many of them who came to hear Nehemiah speak on this occasion. He is describing part of the people as if they were all of them. Alternate translation: “many of the other people”
4:19	agy3		rc://*/ta/man/translate/figs-doublet	הַ⁠מְּלָאכָ֥ה הַרְבֵּ֖ה וּ⁠רְחָבָ֑ה	1	**Great** and **vast** mean similar things. Nehemiah uses them together to emphasize the scope of the rebuilding project. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “large-scale” or “huge”
4:19	p5fh		rc://*/ta/man/translate/figs-idiom	וַ⁠אֲנַ֗חְנוּ נִפְרָדִים֙ עַל־הַ֣⁠חוֹמָ֔ה רְחוֹקִ֖ים אִ֥ישׁ מֵ⁠אָחִֽי⁠ו	1	In this context, **a man** means “each person,” and **brother** means “fellow Jew.” Alternate translation: “each of us is far apart from our fellow Jews along the wall”
4:20	tm9s		rc://*/ta/man/translate/figs-explicit	אֶת־ק֣וֹל הַ⁠שּׁוֹפָ֔ר	1	The implication is that the workers and guards would need to gather together to fight off an attack. The implication is also that while the people were widely scattered, they would all be able to hear the ram’s horn even from a distance, and so it would be an effective signal. If it would be helpful in your language, you could say these things explicitly. Alternate translation: “So if we all need to gather in one place to fight off an attack, I will have someone blow a ram’s horn there. You will be able to hear this signal from anywhere along the wall.”
4:20	i5t4		rc://*/ta/man/translate/translate-unknown	הַ⁠שּׁוֹפָ֔ר	1	See how you translated this in [4:18](../04/18.md). Review the explanation there if that would be helpful.
4:20	qml6			אֱלֹהֵ֖י⁠נוּ יִלָּ֥חֶם לָֽ⁠נוּ	1	This does not mean that God will fight instead of the Jews, but that God will take their side and help them win. Alternate translation: “God will help us defeat our enemies”
4:21	opos		rc://*/ta/man/translate/figs-explicit	וַ⁠אֲנַ֖חְנוּ עֹשִׂ֣ים בַּ⁠מְּלָאכָ֑ה	1	This means the **work** of rebuilding the wall. If it would be helpful in your language, you could say that explicitly. Alternate translation: “So we continued to work on rebuilding the wall”
4:21	xvrl		rc://*/ta/man/translate/figs-synecdoche	וְ⁠חֶצְיָ֗⁠ם מַחֲזִיקִים֙ בָּֽ⁠רְמָחִ֔ים	1	“Them” means the men who would otherwise have been working as builders or carrying loads, but who were serving as guards instead. As verses [4:13](../04/13.md) and [4:16](../04/16.md) make clear, the weaponry included not just spears, but also shields and bows and arrows. So Nehemiah is using “spears” here to refer to all of the weaponry. Alternate translation: “half of the men served as guards and kept their weapons ready”
4:21	ca45		rc://*/ta/man/translate/translate-fraction	וְ⁠חֶצְיָ֗⁠ם	1	Here **half** means one part out of two equal parts.
4:21	w4uu		rc://*/ta/man/translate/figs-merism	מֵ⁠עֲל֣וֹת הַ⁠שַּׁ֔חַר עַ֖ד צֵ֥את הַ⁠כּוֹכָבִֽים	1	Nehemiah is referring to the entire day by speaking of two extreme parts of it, the time when first light of morning appears and the time when it becomes dark enough to see the stars, in order to include everything in between. If it would be helpful in your language, you could express this meaning with a single phrase. Alternate translation: “at all times,” otherwise “from the time when the light of dawn appeared in the morning until the time when the stars appeared at night”
4:21	jl3h			מֵ⁠עֲל֣וֹת הַ⁠שַּׁ֔חַר	1	This phrase refers to the daily appearance of light rising in the east in the early morning hours prior to the sun rising above the horizon. Alternate translation: “the first light of day”
4:21	ww7q		rc://*/ta/man/translate/figs-metaphor	צֵ֥את הַ⁠כּוֹכָבִֽים	1	Here Nehemiah describes the appearing of the stars as if they **came out** of an enclosed container. Alternate translation: “the very beginning of the night”
4:22	j1fu		rc://*/ta/man/translate/figs-idiom	אִ֣ישׁ	1	In this context, **a man** means “each person” and more specifically “each worker.” As in 4:16, “young man” means servant. Alternate translation: “each worker and his servant”
4:22	r87p		rc://*/ta/man/translate/figs-explicit	בְּ⁠ת֣וֹךְ יְרוּשָׁלִָ֑ם	1	This could be referring to workers who had come from nearby cities and towns to help rebuild the wall. It could also include people who lived in the Jerusalem area but whose homes were outside the city, such as local farmers. If it would be helpful in your language, you could say this explicitly. Alternate translation: “spend the night inside Jerusalem and not go home if they live outside the city”
4:22	gjm3			וְ⁠הָֽיוּ־לָ֧⁠נוּ הַ⁠לַּ֛יְלָה מִשְׁמָ֖ר וְ⁠הַ⁠יּ֥וֹם מְלָאכָֽה	1	The idea is not that these men would be on guard duty all night and then work all day on the wall. Rather, their presence in the city would mean that a large number of defenders would be ready on short notice if needed. If it would be helpful in your language, you could say this explicitly. Alternate translation: “That way the city will have plenty of defenders even at night, and they can still work on the wall during the daytime”
4:23	llry		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וְ⁠אֵ֨ין	1	In this verse Nehemiah is describing something else that was also true of the conditions in Jerusalem during the time period he is describing. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “At that time, neither”
4:23	g8mf		rc://*/ta/man/translate/figs-metonymy	וְ⁠אַחַ֣⁠י	1	Here **brother** likely refers to Nehemiah’s close relatives. Elsewhere in the book he indicates that his brother Hanani lived in the city and that his relatives ate with him at the governor’s table ([1:2](../01/02.md), [5:14](../05/14.md), [7:2](../07/02.md)). Alternate translation: “nor my relatives”
4:23	vfv3		rc://*/ta/man/translate/figs-idiom	וּ⁠נְעָרַ֗⁠י	1	As in [4:16](../04/16.md), this means “my servants.”
4:23	flyg		rc://*/ta/man/translate/translate-unknown	וְ⁠אַנְשֵׁ֤י הַ⁠מִּשְׁמָר֙ אֲשֶׁ֣ר אַחֲרַ֔⁠י	1	This likely refers to the personal bodyguard that the king would have assigned to Nehemiah when he appointed him to be the governor of Judah. (Nehemiah describes this appointment in [5:14](../05/14.md).) Alternate translation: “my personal bodyguard”
4:23	upc5		rc://*/ta/man/translate/figs-ellipsis	אִ֖ישׁ שִׁלְח֥⁠וֹ הַ⁠מָּֽיִם	1	Here the specific meaning of the Hebrew text is unknown, but Nehemiah is almost certainly leaving out some of the words that a sentence would normally have to have in order to be complete. He says that he and his relatives, servants, and bodyguards did not take off their clothes, **or anyone his weapon at the water.** This could mean that “no one took his weapon off even when he was washing himself” or that “no one took his weapon off even when going to get water.” If it would be helpful in your language, you could explain what “at the water” might mean, you could choose one of these possibilities. Alternate translation: “Each of us always had our weapons with us, even when we were washing ourselves.”
4:23	v2e1		rc://*/ta/man/translate/figs-idiom	פֹשְׁטִ֖ים בְּגָדֵ֑י⁠נוּ אִ֖ישׁ שִׁלְח֥⁠וֹ	1	In this context, **a man** means **anyone.**
5:intro	k7pb				0	# Nehemiah 5 General Notes\n\n## Special concepts in this chapter\n\n### Equality\n\nThe rich made money from the poor. The rich oppressed the poor by charging interest on loans. Because Nehemiah wanted to treat everyone fairly, he did not collect any taxes from them. This chapter also emphasizes that it was wrong to enslave a fellow Jew. (See: [[rc://*/tw/dict/bible/other/oppress]])\n\n### Governor\n\nNehemiah was a governmental leader in Jerusalem, but he was not a king. Jerusalem had a great deal of independence, but it was under the authority of the Persian king. The term “governor” reflects this idea, but a different term may be used in translation.
5:1	za4u		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וַ⁠תְּהִ֨י	1	Nehemiah now relates something else that was happening even while the Jews were trying to rebuild the wall and defend themselves against their enemies. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “Around this same time”
5:1	zmb8		rc://*/ta/man/translate/figs-abstractnouns	צַעֲקַ֥ת הָ⁠עָ֛ם וּ⁠נְשֵׁי⁠הֶ֖ם גְּדוֹלָ֑ה	1	**Outcry** is an abstract noun that refers to the complaints that the poorer Jews made to Nehemiah about how the wealthier and more powerful Jews were treating them. If it would be helpful in your language, you could translate the idea behind this word with a verb such as “complain.” Since Nehemiah says this was a “great” outcry, involving many serious grievances, you could intensify the verb with an adverb such as “bitterly.” Alternate translation: “many of the men and their wives complained bitterly”
5:1	czx5			הָ⁠עָ֛ם וּ⁠נְשֵׁי⁠הֶ֖ם	1	Here, **the people** seems to indicate certain men who lived in Jerusalem, since Nehemiah also mentions their wives. Alternate translation: “many of the men and their wives”
5:1	uqlp		rc://*/ta/man/translate/figs-metaphor	אֲחֵי⁠הֶ֖ם	1	Here, **brother** does not seem to mean biological brothers, but to refer to other members of the same people group. Alternate translation: “their fellow Jews”
5:1	c3po		rc://*/ta/man/translate/figs-doublet	אֲחֵי⁠הֶ֖ם הַ⁠יְּהוּדִֽים	1	These two short phrases mean similar things. Nehemiah uses them together to emphasize how inappropriate it was for people to treat members of their own group in the ways described. If it would be helpful in your language, you could combine these phrases. Alternate translation: “their fellow Jews”
5:2	u19u			וְ⁠יֵשׁ֙ אֲשֶׁ֣ר אֹמְרִ֔ים	1	Verses 2, 3, 4, and 5 do not seem to be different complaints that people brought to Nehemiah separately. Rather, the whole group seems to be complaining that because they need to get food for their families, wealthier and more powerful Jews are exploiting them. They are forcing them to take mortgages and loans and even sell their children into slavery. Nehemiah is probably depicting one speaker after another in the crowd adding details to this picture. You could suggest this to the readers of your translation by introducing these comments with a translation such as, “some of them began to say”
5:2	i9kn			בָּנֵ֥י⁠נוּ וּ⁠בְנֹתֵ֖י⁠נוּ אֲנַ֣חְנוּ רַבִּ֑ים	1	Alternate translation: “We have many children”
5:2	i5cb		rc://*/ta/man/translate/figs-synecdoche	וְ⁠נִקְחָ֥ה דָגָ֖ן	1	This does not mean only grain. The people complaining to Nehemiah are using one kind of food, grain, the staple of their diet, to refer to all the foods they would need to eat. Alternate translation: “we need food”
5:2	i7bq		rc://*/ta/man/translate/figs-explicit	וְ⁠נִקְחָ֥ה דָגָ֖ן	1	The implication is that because the families are large, a lot of food is needed. If it would be helpful in your language, you could say this explicitly. Alternate translation: “we need to get a lot of food”
5:2	ojue		rc://*/ta/man/translate/figs-doublet	וְ⁠נֹאכְלָ֥ה וְ⁠נִחְיֶֽה	1	These two short phrases mean similar things. The people use them together to emphasize the urgency and importance of having food. If it would be helpful in your language, you could combine these phrases. Alternate translation: “to get enough food to stay alive”
5:3	hwfh		rc://*/ta/man/translate/figs-explicit	וְ⁠יֵשׁ֙ אֲשֶׁ֣ר אֹמְרִ֔ים	1	(See the applicable note to [2:2](../02/02.md)) Alternate translation: “Others added”
5:3	dt2m		rc://*/ta/man/translate/translate-unknown	שְׂדֹתֵ֛י⁠נוּ וּ⁠כְרָמֵ֥י⁠נוּ וּ⁠בָתֵּ֖י⁠נוּ אֲנַ֣חְנוּ עֹרְבִ֑ים וְ⁠נִקְחָ֥ה דָגָ֖ן בָּ⁠רָעָֽב	1	It might be helpful to explain to your readers what a **mortgage** is, if you think they might not know. Alternate translation: “We have had to promise to give someone our fields, vineyards, and houses if we do not pay back the money we borrowed. We had to borrow the money to buy food during this time when food is scarce.”
5:4	r14f			וְ⁠יֵשׁ֙ אֲשֶׁ֣ר אֹמְרִ֔ים	1	Different people in the crowd apparently continue to add details to the complaint. Alternate translation: “Still others said”
5:4	zurg		rc://*/ta/man/translate/figs-metonymy	לָוִ֥ינוּ כֶ֖סֶף	1	**Silver** here means “money.” Nehemiah is describing money by reference to the commodity that is being used as a means of exchange, silver. Alternate translation: “We have had to borrow money”
5:4	wi16		rc://*/ta/man/translate/translate-unknown	לְ⁠מִדַּ֣ת הַ⁠מֶּ֑לֶךְ שְׂדֹתֵ֖י⁠נוּ וּ⁠כְרָמֵֽי⁠נוּ	1	**Tribute** means “taxes” here. Alternate translation: “the taxes that the king commanded us to pay on our fields and our vineyards”
5:5	zami		rc://*/ta/man/translate/grammar-connect-words-phrases	וְ⁠עַתָּ֗ה	1	This term indicates that the sentence that follows is a further development of the thought from the previous sentence.
5:5	z4ru		rc://*/ta/man/translate/figs-explicit	כִּ⁠בְשַׂ֤ר אַחֵ֨י⁠נוּ֙ בְּשָׂרֵ֔⁠נוּ כִּ⁠בְנֵי⁠הֶ֖ם בָּנֵ֑י⁠נוּ	1	Here the Jews are insisting that they are of the same Jewish descent as the other Jews and that they of the same importance as the others. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Yet our families are Jews just like the other Jews’ families, and our children are just as important to us as their children are to them”
5:5	ff7r		rc://*/ta/man/translate/figs-abstractnouns	כִּ⁠בְשַׂ֤ר אַחֵ֨י⁠נוּ֙ בְּשָׂרֵ֔⁠נוּ כִּ⁠בְנֵי⁠הֶ֖ם בָּנֵ֑י⁠נוּ	1	These two phrases mean similar things. The people complaining to Nehemiah are using the repetition to emphasize how shameful it is for the wealthy and powerful to sell their own fellow Jews into slavery. If it would be helpful in your language, you could combine these phrases. Alternate translation: “And we are Jews, just like the people who are doing these things to us!”
5:5	pcwk			כִּ⁠בְשַׂ֤ר אַחֵ֨י⁠נוּ֙ בְּשָׂרֵ֔⁠נוּ כִּ⁠בְנֵי⁠הֶ֖ם בָּנֵ֑י⁠נוּ	1	You could move this sentence to the end of the verse, since it is the culmination of the argument.
5:5	w1ot		rc://*/ta/man/translate/figs-metaphor	אַחֵ֨י⁠נוּ֙	1	Here, **brother** describes the Jews who are exploiting their poor and vulnerable fellow Jews. Alternate translation: “And we are Jews, just like the people who are doing these things to us!”
5:5	oguf			וְ⁠הִנֵּ֣ה	1	**Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If it would be helpful to your readers, you could use some emphatic term or expression in your language that would have this same effect.
5:5	rdp9		rc://*/ta/man/translate/figs-explicit	אֲנַ֣חְנוּ כֹ֠בְשִׁים אֶת־בָּנֵ֨י⁠נוּ וְ⁠אֶת־בְּנֹתֵ֜י⁠נוּ לַ⁠עֲבָדִ֗ים וְ⁠יֵ֨שׁ מִ⁠בְּנֹתֵ֤י⁠נוּ נִכְבָּשׁוֹת֙	1	In this context, the construction **are putting** likely indicates that the poor are on the verge of selling their children into slavery. The next sentence shows that they have already done this in some instances. It appears that in this culture, in dire situations, girls were sold before boys, perhaps because they could become either domestic servants or concubines. A concubine was a woman who was both a slave and a secondary wife to her master. If it would be helpful in your language, you could express this statement that way. Alternate translation: “We are on the verge of selling our children into slavery. In fact, we have already sold some of our daughters as servants and concubines.”
5:5	z783		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠אֵ֣ין לְ⁠אֵ֣ל יָדֵ֔⁠נוּ וּ⁠שְׂדֹתֵ֥י⁠נוּ וּ⁠כְרָמֵ֖י⁠נוּ לַ⁠אֲחֵרִֽים	1	If it would be helpful in your language, you could reverse the order of these phrases because the second phrase gives the reason why the first phrase is true. Alternate translation: “because our creditors took the fields and vineyards we pledged as security for loans, there is nothing else we can do in this situation.”
5:5	y2mq		rc://*/ta/man/translate/figs-idiom	וְ⁠אֵ֣ין לְ⁠אֵ֣ל יָדֵ֔⁠נוּ	1	**There is nothing to God in our hand** is an idiom that means that the speaker does not have the power to do what they are describing. Alternate translation: “there is nothing else we can do in this situation”
5:5	jr7j		rc://*/ta/man/translate/figs-explicit	וּ⁠שְׂדֹתֵ֥י⁠נוּ וּ⁠כְרָמֵ֖י⁠נוּ לַ⁠אֲחֵרִֽים	1	The implication is that when the poor could not pay back their loans, their creditors took the fields and vineyards they had pledged as collateral. If it would be helpful in your language, you could say this explicitly. Alternate translation: “because our creditors took the fields and vineyards we pledged as security for loans.”
5:6	xcm3		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּ֥חַר לִ֖⁠י מְאֹ֑ד	1	Here Nehemiah says that his anger was a fire that burned inside of him. Alternate translation: “I got very angry”
5:6	ryx1		rc://*/ta/man/translate/figs-abstractnouns	כַּ⁠אֲשֶׁ֤ר שָׁמַ֨עְתִּי֙ אֶת־זַֽעֲקָתָ֔⁠ם וְ⁠אֵ֖ת הַ⁠דְּבָרִ֥ים הָ⁠אֵֽלֶּה	1	**Outcry** is an abstract noun that refers to complaints that the poorer Jews made to Nehemiah about how the wealthier and more powerful Jews were treating them. You can translate the idea behind this word with a verb such as “complain.” Alternate translation: “when I heard how they were complaining”
5:6	some		rc://*/ta/man/translate/figs-doublet	אֶת־זַֽעֲקָתָ֔⁠ם וְ⁠אֵ֖ת הַ⁠דְּבָרִ֥ים הָ⁠אֵֽלֶּה	1	These two short phrases mean similar things. They are used together to emphasize the urgency and severity of these complaints. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “everything that they were complaining about”
5:7	zk8g		rc://*/ta/man/translate/figs-personification	וַ⁠יִּמָּלֵ֨ךְ לִבִּ֜⁠י עָלַ֗⁠י	1	Here Nehemiah is speaking about his heart as if it were a living thing that could act like a king and rule over him. However, he is not saying that his feelings commanded his actions. (He says in the previous verse that he became very angry, but in the next verse he describes acting in a careful and deliberate manner.) Instead, this means that his heart “took counsel” with him, the way a king would take counsel with advisors. In effect, Nehemiah is saying that he talked the matter over with himself. Alternate translation: “I thought hard about what to do”
5:7	wxyz		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּמָּלֵ֨ךְ לִבִּ֜⁠י עָלַ֗⁠י	1	Here, the **heart** represents the thoughts and the will. Alternate translation: “I thought hard about what to do”
5:7	jawz			וָ⁠אָרִ֨יבָ⁠ה֙	1	**Contended** is a technical term that means “to bring charges.” It means to initiate a lawsuit that would require the defendants to answer for themselves publicly, in the presence of their fellow citizens. Alternate translation: “Then I brought charges”
5:7	o23t			הַ⁠חֹרִ֣ים & הַ⁠סְּגָנִ֔ים	1	See how you translated these terms in [2:16](../02/16.md). Alternate translation: “the leading citizens and the city officials”
5:7	dy73		rc://*/ta/man/translate/figs-idiom	מַשָּׁ֥א & אַתֶּ֣ם נֹשִׁ֑ים	1	This expression means to charge interest when loaning money to another person. Alternate translation: “You are charging interest”
5:7	sn56		rc://*/ta/man/translate/figs-explicit	מַשָּׁ֥א אִישׁ־בְּ⁠אָחִ֖י⁠ו	1	The Law of Moses specifically forbade charging interest on a loan to a fellow Jew. So this was not just an exploitive business practice, it was a violation of God’s Law. The rich and powerful Jews would certainly have been expected to know this. If it would be helpful in your language, you could say this explicitly. Alternate translation: “You are charging interest on loans to your fellow Jews. You know that is forbidden in the Law of Moses.”
5:7	f66g		rc://*/ta/man/translate/figs-idiom	אִישׁ־בְּ⁠אָחִ֖י⁠ו	1	In this context, “a man” means “each person.” It does not mean only an adult male.
5:7	yibe		rc://*/ta/man/translate/figs-metaphor	אִישׁ־בְּ⁠אָחִ֖י⁠ו	1	Here, **brother** could conceivably include even biological brothers, but in context it likely refers to fellow Jews. Alternate translation: “to your fellow Jews”
5:7	r7yl		rc://*/ta/man/translate/translate-unknown	וָ⁠אֶתֵּ֥ן עֲלֵי⁠הֶ֖ם קְהִלָּ֥ה גְדוֹלָֽה	1	This means that, as part of conducting the lawsuit against these wealthy and powerful Jews, Nehemiah brought together a large group of their fellow citizens to hear the charges against them. This group was the “assembly.” Alternate translation: “I put them on trial in front of their fellow citizens”
5:7	u9u2		rc://*/ta/man/translate/figs-events	וָ⁠אֶתֵּ֥ן עֲלֵי⁠הֶ֖ם קְהִלָּ֥ה גְדוֹלָֽה	1	To present the events in chronological order, if that would be helpful to your readers, you could put this before the previous sentence, which describes the first charge that Nehemiah brought at this trial.
5:8	o7o9		rc://*/ta/man/translate/figs-explicit	אֲנַ֣חְנוּ קָ֠נִינוּ	1	**We** likely means Nehemiah and his relatives, as in 4:23. If it would be helpful in your language, you could say this explicitly. Alternate translation: “My relatives and I have bought back”
5:8	a1b2		rc://*/ta/man/translate/figs-events	קָ֠נִינוּ אֶת־אַחֵ֨י⁠נוּ הַ⁠יְּהוּדִ֜ים הַ⁠נִּמְכָּרִ֤ים לַ⁠גּוֹיִם֙	1	To present the events in chronological order, if that would be helpful to your readers, you could put the information that some Jews had to sell themselves into slavery before the information that Nehemiah and his relatives bought their freedom. Alternate translation: “Whenever our Jewish relatives have had to sell themselves into slavery to people from other nations … we have been buying them back”
5:8	o6o8			כְּ⁠דֵ֣י בָ֔⁠נוּ	1	Alternate translation: “to the best of our ability”
5:8	q123		rc://*/ta/man/translate/figs-doublet	אַחֵ֨י⁠נוּ הַ⁠יְּהוּדִ֜ים	1	These two short phrases mean similar things. They are used together to emphasize that buying them back was an honorable and expected action. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “our Jewish relatives”
5:8	bszc		rc://*/ta/man/translate/figs-metaphor	אַחֵ֨י⁠נוּ	1	Here, **brother** likely refers to fellow Jews. Alternate translation: “our fellow Jews”
5:8	t5y7		rc://*/ta/man/translate/figs-activepassive	הַ⁠יְּהוּדִ֜ים הַ⁠נִּמְכָּרִ֤ים	1	You can say this with an active form, and you can say who did the action. Alternate translation: “our fellow Jews have had to sell themselves”
5:8	pzy8		rc://*/ta/man/translate/figs-explicit	וְ⁠גַם־אַתֶּ֛ם תִּמְכְּר֥וּ אֶת־אֲחֵי⁠כֶ֖ם וְ⁠נִמְכְּרוּ־לָ֑⁠נוּ	1	This means that they are selling their family members, both men and women, as slaves to their fellow Jews. The full meaning of this statement can be made clear. Alternate translation: “Now you are selling your own people to be slaves of your fellow Jews, so that they might later sell them back to us”
5:8	kn82		rc://*/ta/man/translate/figs-activepassive	הַ⁠נִּמְכָּרִ֤ים לַ⁠גּוֹיִם֙	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “who people had sold as slaves to the nations”
5:8	b1a1			וְ⁠גַם־אַתֶּ֛ם	1	This is an emphatic expression. Nehemiah uses it to show how serious the offense is. If it would be helpful in your language, you could indicate this emphasis in some way in your translation. Alternate translation: “you are actually”
5:8	b1a3		rc://*/ta/man/translate/figs-explicit	תִּמְכְּר֥וּ אֶת־אֲחֵי⁠כֶ֖ם	1	This means that the creditors were selling the debtors into slavery to recover the money they owed. If it would be helpful in your language, you could say this explicitly. Alternate translation: “you are actually selling your fellow Jews into slavery to get back the money they owe you”
5:8	b1a5		rc://*/ta/man/translate/figs-metaphor	אֲחֵי⁠כֶ֖ם	1	Here, **brother** likely refers to fellow Jews. Alternate translation: “your fellow Jews”
5:8	b1a7		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִמְכְּרוּ־לָ֑⁠נוּ	1	You can say this with an active form, and you can say who did the action. Alternate translation: “They are some of the very people we have been buying back!”
5:8	b1a9		rc://*/ta/man/translate/figs-explicit	וַֽ⁠יַּחֲרִ֔ישׁוּ וְ⁠לֹ֥א מָצְא֖וּ דָּבָֽר	1	The implication is that the accused said nothing because they knew that Nehemiah’s charges were true. If it would be helpful in your language, you could say that explicitly. Alternate translation: “They knew that these charges were true, so they were silent. They could not answer a single word.”
5:8	ecd1		rc://*/ta/man/translate/figs-parallelism	וַֽ⁠יַּחֲרִ֔ישׁוּ וְ⁠לֹ֥א מָצְא֖וּ דָּבָֽר	1	These two phrases mean similar things. Nehemiah uses the repetition to emphasize how completely guilty the accused people were. If it would be helpful in your language, you could combine these phrases. Alternate translation: “there was absolutely nothing they could say in response.”
5:9	lm7c			לֹא־ט֥וֹב הַ⁠דָּבָ֖ר אֲשֶׁר־אַתֶּ֣ם עֹשִׂ֑ים	1	In this context, **good** does have a moral connotation. Nehemiah is saying more than that this is not a good idea. Alternate translation: “What you are doing is wrong!”
5:9	kr1t		rc://*/ta/man/translate/figs-rquestion	הֲ⁠ל֞וֹא בְּ⁠יִרְאַ֤ת אֱלֹהֵ֨י⁠נוּ֙ תֵּלֵ֔כוּ מֵ⁠חֶרְפַּ֖ת הַ⁠גּוֹיִ֥ם אוֹיְבֵֽי⁠נוּ	1	Nehemiah is making a statement, not asking a question. He does not expect the accused to give him reasons why they should not obey God. Instead, he is using the question form to emphasize how important it is for these wealthy and powerful Jews to stop doing these wrong things. Alternate translation: “You really ought to live your life in a way that honors God!”
5:9	v6ux		rc://*/ta/man/translate/figs-idiom	הֲ⁠ל֞וֹא בְּ⁠יִרְאַ֤ת אֱלֹהֵ֨י⁠נוּ֙ תֵּלֵ֔כוּ	1	In this context, **fear** does not mean to be afraid. It means to show respect and reverence, specifically by obeying instead of disobeying. Alternate translation: “live your life in a way that honors God”
5:9	b1b1		rc://*/ta/man/translate/figs-idiom	תֵּלֵ֔כוּ	1	Here, **walk** is an idiom that describes a person’s conduct in life. Alternate translation: “live your life”
5:9	b1b3			מֵ⁠חֶרְפַּ֖ת הַ⁠גּוֹיִ֥ם אוֹיְבֵֽי⁠נוּ	1	This may be a reference to the way the enemies of the Jews were already mocking them, or to the way they would mock them if they learned of what was happening. It could mean both things. Alternate translation: “Otherwise, our enemies will mock us even more”
5:9	s7qt		rc://*/ta/man/translate/figs-abstractnouns	מֵ⁠חֶרְפַּ֖ת הַ⁠גּוֹיִ֥ם אוֹיְבֵֽי⁠נוּ	1	**Reproach** is an abstract noun that refers to the way the enemies of the Jews were mocking them. If it would be helpful in your language, you could translate the same idea with a verb such as “mock.” Alternate translation: “to keep the nations who are our enemies from mocking us”
5:9	b1b5		rc://*/ta/man/translate/figs-doublet	הַ⁠גּוֹיִ֥ם אוֹיְבֵֽי⁠נוּ	1	These two short phrases mean similar things. Nehemiah uses them together to emphasize the identity and hostility of the people who are opposing the Jews. If it would be helpful in your language, you could combine them. Alternate translation: “our enemies”
5:10	b1b7		rc://*/ta/man/translate/figs-metaphor	וְ⁠גַם־אֲנִי֙ אַחַ֣⁠י וּ⁠נְעָרַ֔⁠י	1	As in [4:23](../04/23.md), this means, “I myself, my relatives, and my servants.” The term “brother” here likely includes one or more of Nehemiah’s biological brothers, but more generally it refers to his close relatives. Alternate translation: “I myself, my relatives, and my servants”
5:10	xbp5		rc://*/ta/man/translate/figs-explicit	נֹשִׁ֥ים בָּ⁠הֶ֖ם כֶּ֣סֶף וְ⁠דָגָ֑ן	1	The implication is that Nehemiah and his companions are lending without charging any interest. If it would be helpful in your language, you could say this explicitly. Alternate translation: “have been lending money and grain to those in need without charging interest”
5:10	b1b9		rc://*/ta/man/translate/figs-metonymy	כֶּ֣סֶף	1	**Silver** here means “money.” Nehemiah is describing money by reference to the commodity that is being used as a means of exchange, silver. Alternate translation: “money”
5:10	j3dq			נַֽעַזְבָה־נָּ֖א אֶת־הַ⁠מַּשָּׁ֥א הַ⁠זֶּֽה	1	It is clear from the context that **us** in this sentence does not mean Nehemiah and his companions, but rather the entire Jewish community, of which they are a part. Nehemiah could say to the defendants, accusingly, “You must stop charging interest!” But he includes himself and the entire community as a way of being encouraging rather than condemning. (This would be a use of “we/us” that includes the addressees. You should make this clear in your translation if your language makes that distinction.) Alternate translation: “All of us should stop charging interest on loans.”
5:11	vkz7			הָשִׁיבוּ֩ נָ֨א לָ⁠הֶ֜ם	1	This is worded as a polite request, but it is really a demand. If it would be helpful in your language, you could express it with an imperative. “Give them back”
5:11	dim5		rc://*/ta/man/translate/figs-idiom	כְּ⁠הַ⁠יּ֗וֹם	1	This does not necessarily mean on this same day, but without waiting. Alternate translation: “Do it right away!”
5:11	b1c1		rc://*/ta/man/translate/translate-fraction	וּ⁠מְאַ֨ת	1	In this context, this expression means “the hundredth part,” or one per cent. In this culture, this was likely charged monthly, so it would have amounted to 12% annual interest. In an economy that was based more on commodities than on cash, this would have been an exorbitant amount. If your culture typically calculates interest at an annual rate, you could express it that way here to help your readers understand the likely meaning. Alternate translation: “the 12% annual interest”
5:11	e9y2		rc://*/ta/man/translate/figs-metonymy	הַ⁠כֶּ֤סֶף	1	**Silver** means “money” here, as in verse 10. Alternate translation: “money”
5:11	b1c3		rc://*/ta/man/translate/figs-idiom	נֹשִׁ֥ים בָּ⁠הֶֽם	1	Alternate translation: “charging them” or “making them pay”
5:12	b1c5			וַ⁠יֹּאמְר֣וּ	1	**They** means the leading citizens and the city officials. Alternate translation: “These leaders replied”
5:12	q7t5		rc://*/ta/man/translate/figs-explicit	נָשִׁ֗יב	1	The implication is that they will return the fields, vineyards, olive orchards, and houses that they took from the poor, as Nehemiah demanded in [5:11](../05/11.md). If it would be helpful in your language, you could say this explicitly. Alternate translation: “We will give back their fields, vineyards, olive orchards, and houses”
5:12	i1gi			וּ⁠מֵ⁠הֶם֙ לֹ֣א נְבַקֵּ֔שׁ	1	Alternate translation: “And we will stop charging them interest”
5:12	e2yv		rc://*/ta/man/translate/grammar-connect-logic-result	נַעֲשֶׂ֔ה כַּ⁠אֲשֶׁ֖ר אַתָּ֣ה אוֹמֵ֑ר	1	If it would be helpful in your language, you could put this statement first, since it is the reason for the results that follow, the return of property and the cancelling of interest. Alternate translation: “Yes, we will do what you say”
5:12	b1c7		rc://*/ta/man/translate/figs-explicit	וָ⁠אֶקְרָא֙ אֶת־הַ⁠כֹּ֣הֲנִ֔ים וָֽ⁠אַשְׁבִּיעֵ֔⁠ם לַ⁠עֲשׂ֖וֹת כַּ⁠דָּבָ֥ר הַ⁠זֶּֽה	1	The implication is that the priests would have these leaders swear an oath before God. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Then I called the priests, and I made the leaders swear to God in front of them that they would do what they had promised.”
5:13	b1c9		rc://*/ta/man/translate/figs-metonymy	חָצְנִ֣⁠י נָעַ֗רְתִּי	1	**Bosom** here refers to Nehemiah’s robe. It refers specifically by association to the part that he could gather together in front of him to form a pouch. Alternate translation: “I shook out the folds of my robe”
5:13	neg1		rc://*/ta/man/translate/translate-symaction	חָצְנִ֣⁠י נָעַ֗רְתִּי	1	Nehemiah gathered his robe together in front of him, the way someone would if they wanted to carry something in its folds. Then he flung the robe open and shook it, so that anything that was in it would have scattered. By doing this, he demonstrated symbolically to the Jewish leaders what would happen to them if they broke the promise they made. Alternate translation: “I shook out the folds of my robe”
5:13	f5p4			כָּ֣כָה יְנַעֵ֪ר הָֽ⁠אֱלֹהִ֟ים אֶת־כָּל־הָ⁠אִישׁ֩ אֲשֶׁ֨ר לֹֽא־יָקִ֜ים אֶת־הַ⁠דָּבָ֣ר הַ⁠זֶּ֗ה מִ⁠בֵּית⁠וֹ֙ וּ⁠מִ֣⁠יגִיע֔⁠וֹ וְ⁠כָ֛כָה יִהְיֶ֥ה נָע֖וּר וָ⁠רֵ֑ק	1	Alternate translation: “In the same way, may God take away the home and all the possessions of anyone who does not keep this promise”
5:13	b1d1		rc://*/ta/man/translate/figs-gendernotations	כָּל־הָ⁠אִישׁ֩	1	In this context, this expression means “anyone.” It could include women as well as men. Alternate translation: “anyone”
5:13	b1d3		rc://*/ta/man/translate/figs-personification	יָקִ֜ים אֶת־הַ⁠דָּבָ֣ר הַ⁠זֶּ֗ה	1	The **word** means the promise that the leaders have made and the oath they have taken to confirm it. Nehemiah is speaking of this promise as if it were a living thing that could stand, that is, stay in place rather than go away. Alternate translation: “keep this oath”
5:13	b1d5		rc://*/ta/man/translate/figs-doublet	מִ⁠בֵּית⁠וֹ֙ וּ⁠מִ֣⁠יגִיע֔⁠וֹ	1	These two short phrases mean similar things. They are used together to express the totality of what a person owns. If it would be helpful in your language, you could combine them. Alternate translation: “everything he owns”
5:13	b1d7			וּ⁠מִ֣⁠יגִיע֔⁠וֹ	1	**Labor** here refers to the “fruits of labor,” that is, the possessions that a person acquires through labor. Alternate translation: “all his possessions”
5:13	b1d9		rc://*/ta/man/translate/figs-parallelism	וְ⁠כָ֛כָה יִהְיֶ֥ה נָע֖וּר וָ⁠רֵ֑ק	1	This sentence repeats the meaning of the previous one. Nehemiah uses the repetition for emphasis. You would not need to use the same repetition in your translation if it were already clear that Nehemiah is speaking emphatically in the first sentence. However, you could also rephrase the meaning. Alternate translation: “Yes, may that person be separated from everything he owns”
5:13	b1e1		rc://*/ta/man/translate/figs-doublet	נָע֖וּר וָ⁠רֵ֑ק	1	These two short phrases mean similar things. They are used together to emphasize how completely Nehemiah wants God to punish anyone who breaks the oath. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “be separated from everything he owns”
5:13	b1e3			כָֽל־הַ⁠קָּהָ֜ל	1	This means everyone who was there, both the leaders who were the defendants and the citizens Nehemiah had gathered to hear the charges against them. Alternate translation: “everyone who was there”
5:13	b1e5		rc://*/ta/man/translate/figs-idiom	אָמֵ֗ן	1	This is an expression that means, “Truly, it is so.” It expresses agreement with what someone has just said. You could express the meaning with a phrase such as, “We agree!” Or you could use the Hebrew term and explain its meaning: “Amen! It is true.”
5:13	b1e7			וַֽ⁠יְהַלְלוּ֙ אֶת־יְהוָ֔ה	1	Alternate translation: “they worshipped God”
5:13	b1e9			וַ⁠יַּ֥עַשׂ הָ⁠עָ֖ם כַּ⁠דָּבָ֥ר הַ⁠זֶּֽה	1	**The people** means “the Jews.” “This word” means the promises they made. Alternate translation: “After that, none of the Jews took houses or fields to guarantee loans, and none of them charged interest”
5:14	zur1		rc://*/ta/man/translate/figs-explicit	גַּ֞ם	1	As explained in the note to [3:1](../03/01.md), in this book, Nehemiah is recording everything that he did to help the people of Judah. He hopes and prays that God will bless him for what he did. He has just described how he rescued the poor from foreclosures and interest. Now he is going to describe something further that he did to help them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Here is something else I did to help the people”
5:14	b1f1			מִ⁠יּ֣וֹם ׀ אֲשֶׁר־צִוָּ֣ה אֹתִ֗⁠י לִ⁠הְי֣וֹת פֶּחָ⁠ם֮ בְּ⁠אֶ֣רֶץ יְהוּדָה֒ מִ⁠שְּׁנַ֣ת עֶשְׂרִ֗ים & לְ⁠אַרְתַּחְשַׁ֣סְתְּא הַ⁠מֶּ֔לֶךְ	1	This is background information that helps explain what Nehemiah will say next. Alternate translation: “Artaxerxes, the king of Persia, had appointed me to be the governor of the province of Judah during the twentieth year of his reign”
5:14	b1f3			מִ⁠יּ֣וֹם & וְ֠⁠עַד שְׁנַ֨ת שְׁלֹשִׁ֤ים וּ⁠שְׁתַּ֨יִם֙ לְ⁠אַרְתַּחְשַׁ֣סְתְּא הַ⁠מֶּ֔לֶךְ	1	Alternate translation: “During the twelve years from that time until the thirty-second year of his reign”
5:14	b1f5		rc://*/ta/man/translate/figs-idiom	מִ⁠יּ֣וֹם	1	This is an idiom that means “from the time.” Alternate translation: “from that time”
5:14	ri8l		rc://*/ta/man/translate/translate-ordinal	מִ⁠שְּׁנַ֣ת עֶשְׂרִ֗ים וְ֠⁠עַד שְׁנַ֨ת שְׁלֹשִׁ֤ים וּ⁠שְׁתַּ֨יִם֙	1	Alternate translation: “from the 20th year until the 32nd year of the reign of Artaxerxes as king” or “from year 20 until year 32 in the reign of Artaxerxes as king”
5:14	ga6u		rc://*/ta/man/translate/translate-numbers	שָׁנִ֖ים שְׁתֵּ֣ים עֶשְׂרֵ֑ה	1	Alternate translation: “12 years” or “during those 12 years”
5:14	b1f7			אֲנִ֣י וְ⁠אַחַ֔⁠י לֶ֥חֶם הַ⁠פֶּ֖חָה לֹ֥א אָכַֽלְתִּי	1	As Nehemiah explains in the next verse, he recognized that the people were poor and could not afford to provide very much for the expenses of the governor. If it would be helpful to your readers, you could say that explicitly here. Alternate translation: “Because I knew that the people were poor and could not afford to pay for it, I did not accept the governor’s food allowance, and I did not use it to feed my relatives”
5:14	i31d			אֲנִ֣י & לֹ֥א אָכַֽלְתִּי	1	Alternate translation: “I did not accept”
5:14	b1f9		rc://*/ta/man/translate/figs-synecdoche	לֶ֥חֶם הַ⁠פֶּ֖חָה	1	Nehemiah is using bread to refer to the entire food allowance that he was entitled to as the governor of Judah. He is describing all the food by the name of one part of it, the bread. Alternate translation: “the food that the people provided for the governor” or “the governor’s food allowance”
5:14	nqt2		rc://*/ta/man/translate/figs-metaphor	וְ⁠אַחַ֔⁠י	1	As in [4:23](../04/23.md), **brother** here likely refers to Nehemiah’s actual brother Hanani and the other close relatives who were with him. Alternate translation: “and I did not use it to feed my relatives”
5:15	uu9k		rc://*/ta/man/translate/figs-doublet	וְ⁠הַ⁠פַּחוֹת֩ הָ⁠רִאשֹׁנִ֨ים אֲשֶׁר־לְ⁠פָנַ֜⁠י	1	**Former** and **before my face** mean similar things. If it would be helpful in your language, you could combine them. Alternate translation: “The men who were governors before me”
5:15	b1g1		rc://*/ta/man/translate/figs-synecdoche	לְ⁠פָנַ֜⁠י	1	Here **face** describes an entire person by reference to one part of them, the “face.” Alternate translation: “before me”
5:15	b1g3		rc://*/ta/man/translate/figs-metaphor	הִכְבִּ֣ידוּ עַל־הָ⁠עָ֗ם	1	Here Nehemiah speaks as if these governors had been a great burden that the people were carrying, making their lives very difficult. Alternate translation: “made life very difficult for the people”
5:15	b1g5		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּקְח֨וּ מֵ⁠הֶ֜ם בְּ⁠לֶ֤חֶם וָ⁠יַ֨יִן֙ אַחַר֙ כֶּֽסֶף־שְׁקָלִ֣ים אַרְבָּעִ֔ים	1	**After** indicates that the supplies of bread and wine were in addition to the money. Nehemiah is likely describing what the former governors required of the people each day. If it would be helpful in your language, you could say that explicitly. Alternate translation: “They demanded that they supply them with bread and wine and forty silver shekels every day.”
5:15	w4zk		rc://*/ta/man/translate/translate-bmoney	כֶּֽסֶף־שְׁקָלִ֣ים אַרְבָּעִ֔ים	1	In ancient times, a silver shekel weighed about 11 grams or about a third 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 over time, since those values can change from year to year. Instead, you could say something general like “40 silver coins,” or give the equivalent weight, or use the biblical term in the text and give the weight in a note.
5:15	b1g7		rc://*/ta/man/translate/translate-numbers	כֶּֽסֶף־שְׁקָלִ֣ים אַרְבָּעִ֔ים	1	Alternate translation: “forty silver shekels” or “40 pieces of silver”
5:15	b1g9			גַּ֥ם נַעֲרֵי⁠הֶ֖ם שָׁלְט֣וּ עַל־הָ⁠עָ֑ם	1	Alternate translation: “Even their servants oppressed the people.”
5:15	egg7		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠אֲנִי֙ לֹא־עָשִׂ֣יתִי כֵ֔ן מִ⁠פְּנֵ֖י יִרְאַ֥ת אֱלֹהִֽים	1	In this sentence, If it would be helpful in your language, you could put the reason before the result. Alternate translation: “But because of my fear of God, I did not take the food”
5:15	b1h1		rc://*/ta/man/translate/figs-metaphor	מִ⁠פְּנֵ֖י יִרְאַ֥ת אֱלֹהִֽים	1	Here, **face** represents Nehemiah’s personal perception. “Fearing” God does not mean being afraid of God, but recognizing that God deserves respect and honor. Nehemiah is speaking of this perception figuratively, as if this recognition was always directly in front of him in a place where he could see it. He means that he was always aware of it. Alternate translation: “because I knew I needed to respect God”
5:16	gx42		rc://*/ta/man/translate/figs-metaphor	בִּ⁠מְלֶ֜אכֶת הַ⁠חוֹמָ֤ה הַ⁠זֹּאת֙ הֶחֱזַ֔קְתִּי	1	Nehemiah describes himself as **holding fast to**, meaning “holding onto,” the work of rebuilding the wall. This means that he was devoted to it, and he did not pursue other interests, including ones that could have made money for him. Alternate translation: “I devoted myself to the work of rebuilding of the wall”
5:16	lm7t			וְ⁠שָׂדֶ֖ה לֹ֣א קָנִ֑ינוּ	1	**We** likely refers to Nehemiah and his relatives, since he mentions his servants next.
5:16	b1h3		rc://*/ta/man/translate/figs-synecdoche	וְ⁠שָׂדֶ֖ה לֹ֣א קָנִ֑ינוּ	1	Nehemiah is using the term **field** to describe any kind of real property that he and his relatives might have bought. Verse 11 shows that this could have included not just fields but also things like vineyards, olive orchards, and houses. He is describing all real property by reference to one kind, a field. Alternate translation: “My relatives and I did not buy any property”
5:16	m3s9		rc://*/ta/man/translate/figs-explicit	וְ⁠שָׂדֶ֖ה לֹ֣א קָנִ֑ינוּ	1	The implication is that they could have bought property cheaply because the poor were so desperate. If it would be helpful in your language, you could say this explicitly. Alternate translation: “My relatives and I did not buy any property, even though we could have gotten it cheaply because the poor were so desperate”
5:16	xpb3		rc://*/ta/man/translate/figs-activepassive	וְ⁠כָל־נְעָרַ֔⁠י קְבוּצִ֥ים שָׁ֖ם עַל־הַ⁠מְּלָאכָֽה	1	**There** means at the wall, and **for the work** means the work of rebuilding the wall. 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 gathered all of my servants there to work on the wall”
5:17	j2af		rc://*/ta/man/translate/figs-synecdoche	וְ⁠הַ⁠יְּהוּדִ֨ים	1	While this expression means “the Jewish people” in most of the book, in the context here and in 2:16 it seems to mean “Jewish leaders.” Nehemiah is describing some members of this people group, its leaders, as if they were the whole group. Alternate translation: “the Jewish leaders”
5:17	a1g4		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠סְּגָנִ֜ים	1	See how you translated this term in [2:16](../02/16.md). Alternate translation: “city officials”
5:17	q9x7		rc://*/ta/man/translate/figs-metonymy	מֵאָ֧ה וַ⁠חֲמִשִּׁ֣ים אִ֗ישׁ & עַל־שֻׁלְחָנִֽ⁠י	1	Nehemiah is using the word **table** to refer to the act of feeding people. He is describing that act by reference to something associated with it, the table that the food was served on. Alternate translation: “every day I was responsible to feed 150 Jewish leaders and officials”
5:17	w7i4		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠בָּאִ֥ים אֵלֵ֛י⁠נוּ מִן־הַ⁠גּוֹיִ֥ם אֲשֶׁר־סְבִיבֹתֵ֖י⁠נוּ	1	This likely refers to Jews who lived in other countries but who came to Jerusalem. Their own communities may have sent them as representatives, or they may have come on their own for business or personal reasons. Alternate translation: “and we also fed the Jewish visitors who came from other countries around us”
5:18	fa32		rc://*/ta/man/translate/figs-ellipsis	וַ⁠אֲשֶׁר֩ הָיָ֨ה נַעֲשֶׂ֜ה לְ⁠י֣וֹם אֶחָ֗ד שׁ֣וֹר אֶחָ֞ד צֹ֠אן שֵׁשׁ־בְּרֻר֤וֹת וְ⁠צִפֳּרִים֙ נַֽעֲשׂוּ־לִ֔⁠י	1	Nehemiah seems once again to be leaving out some of the words that a sentence would ordinarily need in order to be complete. He probably means something like, “What was prepared for one day is as follows: One bull, six choice sheep, and birds; that is what was prepared for me.” You could simplify the sentence for your readers by not including “were prepared for me” again at the end. Alternate translation: “Each day I told my servants to prepare one ox, six good sheep, and various kinds of poultry”
5:18	gqe2		rc://*/ta/man/translate/figs-activepassive	וַ⁠אֲשֶׁר֩ הָיָ֨ה נַעֲשֶׂ֜ה לְ⁠י֣וֹם אֶחָ֗ד	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 day I told my servants to prepare” or “Each day I told my servants to serve us the meat from”
5:18	sp6n		rc://*/ta/man/translate/translate-unknown	וְ⁠צִפֳּרִים֙	1	It is likely that the birds were domesticated rather than wild, and if it would be helpful to your readers, you could use a term that indicates this. Alternate translation: “and various kinds of poultry”
5:18	b1h5		rc://*/ta/man/translate/figs-ellipsis	וּ⁠בֵ֨ין עֲשֶׂ֧רֶת יָמִ֛ים בְּ⁠כָל־יַ֖יִן לְ⁠הַרְבֵּ֑ה	1	Nehemiah is once again leaving out some words that a sentence would ordinarily need to be complete. If it would be helpful in your language, you express the meaning more fully. Alternate translation: “Every ten days I also had my servants bring in an abundant supply of various kinds of wine”
5:18	mil3		rc://*/ta/man/translate/figs-idiom	וּ⁠בֵ֨ין עֲשֶׂ֧רֶת יָמִ֛ים	1	This expression means “every ten days.”
5:18	b1h7			יַ֖יִן לְ⁠הַרְבֵּ֑ה	1	Alternate translation: “enough wine for everyone”
5:18	b1h9			וְ⁠עִם־זֶ֗ה לֶ֤חֶם הַ⁠פֶּחָה֙ לֹ֣א בִקַּ֔שְׁתִּי	1	As in [5:14](../05/14.md), “the bread of the governor” means “the governor’s food allowance.” The implication is that, at his own expense, Nehemiah paid for all of the things he has just described. If it would be helpful in your language, you could say that explicitly. Alternate translation: “I paid for all of these things at my own expense. I did not accept the governor’s food allowance”
5:18	b1i1		rc://*/ta/man/translate/figs-abstractnouns	כָֽבְדָ֥ה הָ⁠עֲבֹדָ֖ה עַל־הָ⁠עָ֥ם הַ⁠זֶּֽה	1	The abstract noun **bondage** refers to the way the people were struggling to survive in difficult times. If it would be helpful in your language, you could translate the idea behind it with a verb such as “struggle.” Alternate translation: “I knew that the people were struggling to survive”
5:18	b1i3		rc://*/ta/man/translate/figs-metaphor	כָֽבְדָ֥ה הָ⁠עֲבֹדָ֖ה עַל־הָ⁠עָ֥ם הַ⁠זֶּֽה	1	Here Nehemiah is speaking of bondage or struggle as if it were a great burden that the people were carrying, making their lives very difficult. Alternate translation: “I knew that the people were struggling to survive”
5:18	b1i5		rc://*/ta/man/translate/grammar-connect-logic-result	כָֽבְדָ֥ה הָ⁠עֲבֹדָ֖ה עַל־הָ⁠עָ֥ם הַ⁠זֶּֽה	1	You can put this before Nehemiah’s statement that he did not accept the governor’s food allowance, because it gives the reason why he refused it. Alternate translation: “I knew that the people were struggling to survive, so I did not accept the governor’s food allowance.”
5:19	b1i7		rc://*/ta/man/translate/figs-aside	זָכְרָ⁠ה־לִּ֥⁠י אֱלֹהַ֖⁠י לְ⁠טוֹבָ֑ה	1	As in [4:4](../04/04.md), here Nehemiah speaks directly to God. You could indicate this by putting this verse in quotation marks. Review the note at 4:4 about asides like this if that would be helpful.
5:19	b1i9		rc://*/ta/man/translate/figs-idiom	זָכְרָ⁠ה־לִּ֥⁠י & לְ⁠טוֹבָ֑ה	1	To remember someone **for good** is an idiom that means to reward someone with good things for the good that they have done.
5:19	b1j1		rc://*/ta/man/translate/figs-idiom	זָכְרָ⁠ה־לִּ֥⁠י אֱלֹהַ֖⁠י לְ⁠טוֹבָ֑ה	1	In this context, **remember** means to think about someone and consider what action you can take on their behalf. Nehemiah is not suggesting that God has forgotten him. Alternate translation: “think of me”
5:19	b1j3			כֹּ֥ל אֲשֶׁר־עָשִׂ֖יתִי עַל־הָ⁠עָ֥ם הַ⁠זֶּֽה	1	Nehemiah is once again leaving out some words that a sentence would ordinarily need. He is asking God to do good things for him because of all the good things he has done for the people of Judah as their governor. Alternate translation: “reward me because of all the good that I have done for the people of Judah”
6:intro	k4df				0	# Nehemiah 6 General Notes\n\n## Structure and formatting\n\nThe building of the wall is completed in this chapter.\n\nThe ULT sets the lines in 6:6–7 farther to the right on the page than the rest of the text because they are part of a long quotation.\n\n## Special concepts in this chapter\n\n### Miracle\n\nCompleting this city wall in only 52 days was considered proof that God had helped the Jews, especially given the opposition that they had experienced from the people in surrounding areas.
6:1	c1a1		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֣י	1	Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses.
6:1	c1a3		rc://*/ta/man/translate/figs-synecdoche	נִשְׁמַ֣ע	1	This means that these enemies learned somehow that the wall was finished. Perhaps someone came and told them, or perhaps they received a written report. Nehemiah uses hearing, one means of discovering things, to describe these men learning this. Alternate translation: “when our enemies learned”
6:1	c1a5		rc://*/ta/man/translate/figs-activepassive	כַ⁠אֲשֶׁ֣ר נִשְׁמַ֣ע & וּ⁠לְ⁠יֶ֣תֶר אֹֽיְבֵ֗י⁠נוּ	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: “when our enemies learned”
6:1	gd7c		rc://*/ta/man/translate/translate-names	לְ⁠סַנְבַלַּ֣ט וְ֠⁠טוֹבִיָּה	1	These are the names of men. See how you translated them in [2:10](../02/10.md).
6:1	bxn2		rc://*/ta/man/translate/translate-names	וּ⁠לְ⁠גֶ֨שֶׁם	1	This is the name of a man and his people group. See how you translated these names in [2:19](../02/19.md).
6:1	vi6v		rc://*/ta/man/translate/figs-synecdoche	בָנִ֨יתִי֙ אֶת־הַ֣⁠חוֹמָ֔ה	1	As in [4:14](../04/14.md), Nehemiah is using himself to represent the entire community that he is a part of. Alternate translation: “that we had finished rebuilding the wall”
6:1	ap2q		rc://*/ta/man/translate/grammar-connect-logic-contrast	גַּ֚ם	1	This term expresses a weak contrast between the sentence that comes before and the sentence that comes after. There was no break in the wall except for the spaces where the doors had not yet been hung in the gates. Alternate translation: “however”
6:1	c1a7		rc://*/ta/man/translate/figs-synecdoche	עַד־הָ⁠עֵ֣ת הַ⁠הִ֔יא דְּלָת֖וֹת לֹא־הֶעֱמַ֥דְתִּי בַ⁠שְּׁעָרִֽים	1	Once again Nehemiah is using himself to represent the entire community that he is a part of. Alternate translation: “we had not yet put the doors in the gates”
6:2	n5nu			וַ⁠יִּשְׁלַ֨ח & אֵלַ֣⁠י	1	Alternate translation: “sent me a messenger to me”
6:2	c1a9			לְכָ֞⁠ה וְ⁠נִֽוָּעֲדָ֥ה יַחְדָּ֛ו	1	These enemies use the word **come** to encourage Nehemiah to accept their invitation. If it would be helpful in your language, you could translate the word as something other than an imperative to make the message sound inviting. Alternate translation: “We would like to arrange to meet with you”
6:2	rbv9		rc://*/ta/man/translate/translate-names	בַּ⁠כְּפִירִ֖ים בְּ⁠בִקְעַ֣ת אוֹנ֑וֹ	1	Ono is the name of a place about twenty miles from Jerusalem. It is down from the mountains towards the Mediterranean coast, so it can be described as a “valley” or “plain.” Alternate translation: “in one of the villages in the plain of Ono”
6:2	c1b1		rc://*/ta/man/translate/figs-idiom	וְ⁠הֵ֨מָּה֙ חֹֽשְׁבִ֔ים לַ⁠עֲשׂ֥וֹת לִ֖⁠י רָעָֽה	1	In this context, **evil** means “harm.” Alternate translation: “they wanted to harm me”
6:2	c1b3		rc://*/ta/man/translate/figs-explicit	וְ⁠הֵ֨מָּה֙ חֹֽשְׁבִ֔ים לַ⁠עֲשׂ֥וֹת לִ֖⁠י רָעָֽה	1	The implication is that Nehemiah figured this out even though in their invitation these enemies pretended to be sincere. If it would be helpful in your language, you could say this explicitly. Alternate translation: “But I recognized that they were saying this because they wanted to harm me.”
6:3	d84v		rc://*/ta/man/translate/figs-synecdoche	מְלָאכָ֤ה גְדוֹלָה֙ אֲנִ֣י עֹשֶׂ֔ה	1	Nehemiah is once again using himself to represent the whole community and its work of rebuilding of the wall. Alternate translation: “We are doing a great work”
6:3	c1b5			וְ⁠לֹ֥א אוּכַ֖ל לָ⁠רֶ֑דֶת	1	Nehemiah does not mean that he is physically unable to travel to Ono. He means that he cannot leave his supervision of the work for the several days it would take to travel there and back. Alternate translation: “I am not able to travel while it is going on”
6:3	c1b7			לָ⁠רֶ֑דֶת	1	Nehemiah uses the word **down** because the plain of Ono is at a lower elevation than Jerusalem. Alternate translation: “meet with you”
6:3	ee8i		rc://*/ta/man/translate/figs-rquestion	לָ֣⁠מָּה תִשְׁבַּ֤ת הַ⁠מְּלָאכָה֙ כַּ⁠אֲשֶׁ֣ר אַרְפֶּ֔⁠הָ וְ⁠יָרַדְתִּ֖י אֲלֵי⁠כֶֽם	1	Nehemiah is making a statement, not asking a question. He does not expect Sanballat and Geshem to give him reasons why the work should stop as he travels to meet with them. Instead, Nehemiah is using the question form to emphasize how important it is for the work of rebuilding the walls to continue. If it would be helpful in your language, you could translate his question as a statement. Alternate translation: “I cannot let the work stop and come down to you”
6:3	t9gf			וְ⁠יָרַדְתִּ֖י אֲלֵי⁠כֶֽם	1	The word **down** is used here because the plain of Ono where they were requesting Nehemiah to come is at a lower elevation than Jerusalem.
6:4	c1b9			וַ⁠יִּשְׁלְח֥וּ אֵלַ֛⁠י כַּ⁠דָּבָ֥ר הַ⁠זֶּ֖ה אַרְבַּ֣ע פְּעָמִ֑ים	1	Alternate translation: “They sent me the same message four times”
6:4	c1c1		rc://*/ta/man/translate/figs-explicit	וָ⁠אָשִׁ֥יב אוֹתָ֖⁠ם	1	**Turned them back** means **refused them** The implication is that Nehemiah did this each time. If it would be helpful in your language, you could say that explicitly. Alternate translation: “and each time I refused them”
6:4	c1c3			כַּ⁠דָּבָ֥ר הַ⁠זֶּֽה	1	Alternate translation: “for this same reason”
6:5	r8xc		rc://*/ta/man/translate/translate-ordinal	וַ⁠יִּשְׁלַח֩ אֵלַ֨⁠י סַנְבַלַּ֜ט כַּ⁠דָּבָ֥ר הַ⁠זֶּ֛ה פַּ֥עַם חֲמִישִׁ֖ית אֶֽת־נַעֲר֑⁠וֹ	1	Alternate translation: “Sanballat sent his servant to me with this same message for a fifth time” or “this was time number five that Sanballat sent his servant to me with this same message”
6:5	s6ag			וְ⁠אִגֶּ֥רֶת פְּתוּחָ֖ה בְּ⁠יָדֽ⁠וֹ	1	This means that this fifth message was written in a letter, but the letter was unsealed. Alternate translation: “This time the message was written, but it was not sealed”
6:5	c1c5		rc://*/ta/man/translate/figs-explicit	וְ⁠אִגֶּ֥רֶת פְּתוּחָ֖ה בְּ⁠יָדֽ⁠וֹ	1	As a diplomatic communication, the letter should have been sealed. Because it was not, others could read it and spread its contents among the people of the region. It appears that Sanballat deliberately left the letter unsealed to pressure Nehemiah to meet with him. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Sanballat left the letter unsealed so that others would find out what it said, because he wanted to pressure me to meet with him”
6:6	rx5j		rc://*/ta/man/translate/figs-activepassive	כָּת֣וּב בָּ֗⁠הּ	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “The letter said”
6:6	wy84		rc://*/ta/man/translate/figs-activepassive	בַּ⁠גּוֹיִ֤ם נִשְׁמָע֙	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “The rumor in the region is”
6:6	c1c7		rc://*/ta/man/translate/figs-explicit	וְ⁠גַשְׁמ֣וּ אֹמֵ֔ר	1	The claim appears to be that Geshem has investigated these rumors and told Sanballat that they are true. If it would be helpful in your language, you could say this explicitly. Alternate translation: “and Geshem confirms that it is true”
6:6	c1c9		rc://*/ta/man/translate/translate-names	וְ⁠גַשְׁמ֣וּ	1	**Gashmu** here is an alternate form of the name **Geshem** found in [6:1](../06/01.md). If it would be helpful in your language, you could translate the name as **Geshem** here as well.
6:6	z81q		rc://*/ta/man/translate/figs-explicit	אַתָּ֤ה וְ⁠הַ⁠יְּהוּדִים֙ חֹשְׁבִ֣ים לִ⁠מְר֔וֹד עַל־כֵּ֛ן אַתָּ֥ה בוֹנֶ֖ה הַ⁠חוֹמָ֑ה	1	This means specifically that the Jews would rebel against Artaxerxes, the Persian king, who was currently ruling them. If it would be helpful in your language, you could say this explicitly. Alternate translation: “you and the Jewish people are rebuilding the wall because you are planning to rebel against King Artaxerxes”
6:6	c1d1			וְ⁠הַ⁠יְּהוּדִים֙	1	Here this expression means **the Jewish people** specifically the ones living in Judah and Jerusalem. Alternate translation: “the Jewish people”
6:6	c1d3			וְ⁠אַתָּ֗ה הֹוֶ֤ה לָ⁠הֶם֙ לְ⁠מֶ֔לֶךְ	1	Alternate translation: “They are also saying that you intend to make yourself the king of the Jews”
6:7	n1rj		rc://*/ta/man/translate/grammar-connect-words-phrases	וְ⁠גַם	1	This phrase indicates that what follows is more of the report that Sanballat claims he is hearing from the people in the surrounding countries. If it would be helpful in your language, you could put something in your translation to indicate this. Alternate translation: “These people are also saying that”
6:7	u185			נְבִיאִ֡ים הֶעֱמַ֣דְתָּ לִ⁠קְרֹא֩ עָלֶ֨י⁠ךָ בִֽ⁠ירוּשָׁלִַ֜ם	1	Alternate translation: “you have appointed prophets to make this proclamation about you in Jerusalem”
6:7	c1d5			לֵ⁠אמֹ֗ר מֶ֚לֶךְ בִּֽ⁠יהוּדָ֔ה	1	The proclamation can be presented as a direct quotation. “Saying” can be represented by the quotation marks and whatever punctuation your language uses to introduce a quotation. Alternate translation: “The Jews now have a king of their own”
6:7	c1d7			וְ⁠עַתָּה֙	1	This is not a reference to time. Sanballat is using this expression to introduce a further inference. Alternate translation: “certainly”
6:7	c1d9		rc://*/ta/man/translate/figs-activepassive	יִשָּׁמַ֣ע לַ⁠מֶּ֔לֶךְ כַּ⁠דְּבָרִ֣ים הָ⁠אֵ֑לֶּה	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “King Artaxerxes will certainly hear these reports”
6:7	c1e1		rc://*/ta/man/translate/figs-explicit	יִשָּׁמַ֣ע לַ⁠מֶּ֔לֶךְ כַּ⁠דְּבָרִ֣ים הָ⁠אֵ֑לֶּה	1	The implication is that when Artaxerxes hears these reports, he will be very angry with Nehemiah. If it would be helpful in your language, you could say that explicitly. Alternate translation: “King Artaxerxes will certainly hear these reports, and when he does, he will be very angry with you”
6:7	c1e3		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠עַתָּה֙	1	This is not a reference to time. Sanballat is using this expression to introduce his conclusion. This term expresses that the sentences that came before provide the reason for the sentence that comes after. Alternate translation: “Therefore”
6:7	c1e5			לְכָ֔⁠ה וְ⁠נִֽוָּעֲצָ֖ה יַחְדָּֽו	1	As in [6:2](../06/02.md), “come” is a word of encouragement rather than a command. Alternate translation: “So we really should meet together and talk about this”
6:8	ei6j			וָ⁠אֶשְׁלְחָ֤⁠ה אֵלָי⁠ו֙	1	Alternate translation: “I sent a message back to him”
6:8	ab7x		rc://*/ta/man/translate/figs-activepassive	לֹ֤א נִֽהְיָה֙ כַּ⁠דְּבָרִ֣ים הָ⁠אֵ֔לֶּה אֲשֶׁ֖ר אַתָּ֣ה אוֹמֵ֑ר	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “I have not done any of the things you have written”
6:8	ds1y		rc://*/ta/man/translate/figs-metaphor	כִּ֥י מִֽ⁠לִּבְּ⁠ךָ֖ אַתָּ֥ה בוֹדָֽא⁠ם	1	Here, the **heart** represents someone’s thoughts and feelings. Sanballat’s thoughts and feelings, in turn, represent him as a person. Alternate translation: “you have made all this up in your own imagination”
6:8	c1e7		rc://*/ta/man/translate/grammar-connect-logic-contrast	כִּ֥י	1	This term expresses a contrast between the clause that comes before and the clause that comes after.
6:9	p45k		rc://*/ta/man/translate/figs-explicit	כִּ֣י כֻלָּ֗⁠ם מְיָֽרְאִ֤ים אוֹתָ֨⁠נוּ֙	1	This likely means, “they were all trying to frighten us.” The implication is that Nehemiah recognized that this was the motive behind the letters. If it would be helpful in your language, you could say that explicitly. Alternate translation: “I knew that they were all just trying to frighten us”
6:9	c1e9			לֵ⁠אמֹ֔ר	1	Alternate translation: “They were thinking”
6:9	b5ij		rc://*/ta/man/translate/figs-metaphor	יִרְפּ֧וּ יְדֵי⁠הֶ֛ם מִן־הַ⁠מְּלָאכָ֖ה	1	Here, **hand** represents strength, power, control, or action. Alternate translation: “The workers will stop doing the work on the wall”
6:9	c1f1		rc://*/ta/man/translate/figs-explicit	יִרְפּ֧וּ יְדֵי⁠הֶ֛ם מִן־הַ⁠מְּלָאכָ֖ה	1	The implication is that the enemies expected the Jews to become so afraid of being accused of rebelling for rebuilding the wall that they would stop doing that. If it would be helpful in your language, you could say this explicitly. Alternate translation: “The Jews will become so afraid that they will stop working on the wall”
6:9	c1f3		rc://*/ta/man/translate/figs-explicit	מִן־הַ⁠מְּלָאכָ֖ה	1	This means specifically the work on the wall. If it would be helpful in your language, you could say this explicitly. Alternate translation: “working on the wall”
6:9	c1f5		rc://*/ta/man/translate/figs-activepassive	וְ⁠לֹ֣א תֵעָשֶׂ֑ה	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: “they will never finish rebuilding it”
6:9	j1dj		rc://*/ta/man/translate/figs-aside	וְ⁠עַתָּ֖ה חַזֵּ֥ק אֶת־יָדָֽ⁠י	1	Nehemiah speaks directly to God once again here. This instance is like the one in [4:4](../04/04.md), where Nehemiah records what he prayed at the time of the events he is describing. If it would be helpful to your readers, you could indicate this by introducing the prayer with a phrase such as “so I prayed,” by presenting the prayer as a direct quotation, and by having Nehemiah address God directly at the beginning. Alternate translation: “So I prayed, ‘O God, give me courage’”
6:9	c1f7		rc://*/ta/man/translate/figs-metaphor	חַזֵּ֥ק אֶת־יָדָֽ⁠י	1	Here the strength of a person’s hands stands for the courage they are feeling inside. Alternate translation: “strengthen me”
6:10	c1f9		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וַ⁠אֲנִי	1	Nehemiah uses this phrase to introduce something else that happened around this same time. Alternate translation: “Around this time”
6:10	c1g1			בָ֗אתִי בֵּ֣ית	1	Alternate translation: “I went to visit”
6:10	ybj6		rc://*/ta/man/translate/translate-names	שְֽׁמַֽעְיָ֧ה בֶן־דְּלָיָ֛ה בֶּן־מְהֵֽיטַבְאֵ֖ל	1	Shemaiah is the name of a man, Delaiah is the name of his father, and Mehetabel is the name of his grandfather. Alternate translation: “Shemaiah, the son of Delaiah and grandson of Mehetabel”
6:10	k8xd		rc://*/ta/man/translate/figs-activepassive	וְ⁠ה֣וּא עָצ֑וּר	1	You can say this with an active form, and you can say who did the action. Alternate translation: “he was not leaving his house.”
6:10	c1g3		rc://*/ta/man/translate/translate-symaction	וְ⁠ה֣וּא עָצ֑וּר	1	Nehemiah does not say why Shemaiah was not leaving his house. He could have been sick or he could have been ceremonially unclean, so you might choose not to specify any reason. However, the context suggests that Shemaiah may have been trying to symbolize that it was not safe for Jewish leaders to go around in public. A man by the name of Shemaiah is listed in [10:8](../10/08.md) as one of the priests who signed the community agreement. This could be the same person since he has access to the temple and is therefore likely a priest. If it would be helpful in your language, you could suggest this reason explicitly. Alternate translation: “He was a priest, and he was trying to show that it was not safe for Jewish leaders to go out in public, so he was not leaving his house”
6:10	c1g5		rc://*/ta/man/translate/figs-explicit	נִוָּעֵד֩ אֶל־בֵּ֨ית הָ⁠אֱלֹהִ֜ים אֶל־תּ֣וֹךְ הַֽ⁠הֵיכָ֗ל	1	Shemaiah seems to be proposing that he and Nehemiah move their meeting to the temple, suggesting that they are not even safe in his house. Alternate translation: “We are not safe even here. We need to go into the temple, to the sacred place inside the temple”
6:10	c1g7		rc://*/ta/man/translate/figs-parallelism	אֶל־בֵּ֨ית הָ⁠אֱלֹהִ֜ים אֶל־תּ֣וֹךְ הַֽ⁠הֵיכָ֗ל	1	These two phrases mean similar things. Shemaiah uses the repetition to emphasize the danger he is suggesting they are in. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “into the temple”
6:10	c1g9		rc://*/ta/man/translate/figs-metaphor	בֵּ֨ית הָ⁠אֱלֹהִ֜ים	1	Shemaiah is referring to the temple as the “house of God,” as if it were God’s dwelling place. Alternate translation: “the temple”
6:10	c1h1			וְ⁠נִסְגְּרָה֙ דַּלְת֣וֹת הַ⁠הֵיכָ֔ל	1	This means to not just close the doors but lock them. Alternate translation: “and lock the doors”
6:10	c1h3			כִּ֚י בָּאִ֣ים לְ⁠הָרְגֶ֔⁠ךָ	1	Shemaiah does not say who these people are. It would be possible to say something based on what can reasonably be inferred. For example, “Your enemies have hired people to kill you.” However, the vagueness seems to be part of Shemaiah’s strategy to frighten Nehemiah. So it might be more effective to leave this indefinite. Alternate translation: “because people are trying to kill you”
6:10	c1h5			וְ⁠לַ֖יְלָה בָּאִ֥ים לְ⁠הָרְגֶֽ⁠ךָ	1	Shemaiah’s confidence in the detail of “at night” seems designed to make Nehemiah even more afraid because this means that the killers will come in the dark when he is asleep, so he won’t be able to protect himself. It could be helpful to your readers for your translation to reflect this confidence. Alternate translation: “I know that one night they are going to come and kill you”
6:11	c1h7			וָ⁠אֹמְרָ֗⁠ה	1	Alternate translation: “I responded”
6:11	syw3		rc://*/ta/man/translate/figs-rquestion	הַ⁠אִ֤ישׁ כָּמ֨וֹ⁠נִי֙ יִבְרָ֔ח	1	Nehemiah is making a statement, not asking a question. He does not expect Shemiah to tell him whether or not he should run away. Instead, Nehemiah is using the question form to emphasize that he is not going to do what Shemaiah has suggested. If it would be helpful in your language, you could translate this question as a statement. Alternate translation: “A man like me would not run away.”
6:11	c1h8		rc://*/ta/man/translate/figs-rquestion	וּ⁠מִ֥י כָמ֛וֹ⁠נִי אֲשֶׁר־יָב֥וֹא אֶל־הַ⁠הֵיכָ֖ל וָ⁠חָ֑י	1	Once again Nehemiah is making a statement, not asking a question. He does not expect Shemiah to tell him whether going into the temple would save his life. Alternate translation: “A man like me would not go into the temple just to hide to stay alive.”
6:11	c1i0		rc://*/ta/man/translate/figs-explicit	וּ⁠מִ֥י כָמ֛וֹ⁠נִי אֲשֶׁר־יָב֥וֹא אֶל־הַ⁠הֵיכָ֖ל וָ⁠חָ֑י	1	It is not entirely clear what Nehemiah means by this. He could be saying that he should not go into the temple because he is not a priest. However, the Bible records instances of other people who were not priests going into the temple to seek sanctuary. So Nehemiah may be saying instead that because he is the governor he is too well known to escape from assassins by hiding in the temple. You could say that explicitly. Alternate translation: “Besides, I am the governor, and everyone knows me, so I could not save my life by trying to hide in the temple”
6:11	c1i3			לֹ֖א אָבֽוֹא	1	Alternate translation: “I refuse to do it!”
6:12	c1i5			וָ⁠אַכִּ֕ירָ⁠ה וְ⁠הִנֵּ֥ה	1	The term “behold” is used to focus attention on the words that follow. Within this episode as a whole, it creates the impression of Nehemiah suddenly realizing something that had not been clear to him before. Alternate translation: “All of a sudden I realized”
6:12	c1i7		rc://*/ta/man/translate/figs-explicit	לֹֽא־אֱלֹהִ֖ים שְׁלָח֑⁠וֹ	1	Shemaiah seems to have been pretending that God had revealed to him prophetically that people would be coming secretly at night to kill Nehemiah. If it would be helpful in your language, you could say this explicitly. Alternate translation: “God had not given Shemaiah a prophetic message for me”
6:12	s2sf			כִּ֤י הַ⁠נְּבוּאָה֙ דִּבֶּ֣ר עָלַ֔⁠י וְ⁠טוֹבִיָּ֥ה וְ⁠סַנְבַלַּ֖ט שְׂכָרֽ⁠וֹ	1	Alternate translation: “Instead, he was saying these things to hinder my work because Tobiah and Sanballat had paid him to say them”
6:13	c1i9		rc://*/ta/man/translate/grammar-connect-logic-result	לְמַ֤עַן שָׂכוּר֙ ה֔וּא לְמַֽעַן־אִירָ֥א	1	This is the reason why Nehemiah’s enemies had hired Shemaiah; because they wanted to cause Nehemiah to be afraid. If it would be helpful in your language, you could say this explicitly. Alternate translation: “The reason they had hired him was to scare me. They hoped that as a result”
6:13	c1j1		rc://*/ta/man/translate/grammar-connect-logic-goal	לְמַ֤עַן	1	This term introduces the purpose for the sentence contained in the verse.
6:13	c1j3		rc://*/ta/man/translate/grammar-connect-logic-goal	וְ⁠אֶֽעֱשֶׂה־כֵּ֖ן וְ⁠חָטָ֑אתִי	1	This phrase expresses the goal for the sentence contained in the verse.
6:13	b27k		rc://*/ta/man/translate/figs-explicit	וְ⁠אֶֽעֱשֶׂה־כֵּ֖ן וְ⁠חָטָ֑אתִי	1	It is not entirely clear why Nehemiah says it would have been a sin for him to hide in the temple since it was a time-honored tradition in Israel to allow people to seek sanctuary there. Perhaps the explanation is that Nehemiah knew God had sent him to Judah on a special mission to help and protect the Jewish community there. And so, if he had abandoned that mission to save his life, he would have been disobeying God. If it would be helpful to your readers, you could say something like that explicitly. Alternate translation: “They were hoping they could make me sin by abandoning my responsibilities and hiding in the temple.”
6:13	ji1g		rc://*/ta/man/translate/figs-metonymy	וְ⁠הָיָ֤ה לָ⁠הֶם֙ לְ⁠שֵׁ֣ם רָ֔ע לְמַ֖עַן יְחָֽרְפֽוּ⁠נִי	1	Here, **name** is a figurative way of referring to the fame or reputation of a person. If he hid in the temple to save his own life, Nehemiah would get a bad reputation as a coward who was concerned only for himself. Alternate translation: “this would give me a bad reputation, and they could say bad things about me to everyone”
6:13	c1j5		rc://*/ta/man/translate/grammar-connect-logic-goal	לְמַ֖עַן	1	This term expresses that the clause that comes after is the goal for the clause that comes before.
6:14	c1j7			אֱלֹהַ֛⁠י	1	As in [4:4](../04/04.md) and [6:9](../06/09.md), Nehemiah records here what he prayed at the time of the events he is describing. You can indicate this by introducing these words as a prayer and presenting the prayer as a direct quotation. Alternate translation: “So I prayed, ‘My God … ’”
6:14	nau4		rc://*/ta/man/translate/figs-idiom	זָכְרָ֧⁠ה & לְ⁠טוֹבִיָּ֥ה וּ⁠לְ⁠סַנְבַלַּ֖ט כְּ⁠מַעֲשָׂ֣י⁠ו אֵ֑לֶּה	1	**His** refers to both Sanballat and Tobiah. In this context, “remember” means to think about someone and consider what action you should take in their regard. Nehemiah is not suggesting that God has forgotten about Tobiah and Sanballat. Alternate translation: “treat Tobiah and Sanballat the way they deserve for what they have done”
6:14	c1j9			וְ⁠גַ֨ם לְ⁠נוֹעַדְיָ֤ה הַ⁠נְּבִיאָה֙ וּ⁠לְ⁠יֶ֣תֶר הַ⁠נְּבִיאִ֔ים אֲשֶׁ֥ר הָי֖וּ מְיָֽרְאִ֥ים אוֹתִֽ⁠י	1	Alternate translation: “Do the same for the female prophet Noadiah and all the other prophets who are trying to make me afraid”
6:14	g3ch		rc://*/ta/man/translate/translate-names	לְ⁠נוֹעַדְיָ֤ה	1	This is the name of a woman.
6:15	m52s		rc://*/ta/man/translate/figs-activepassive	וַ⁠תִּשְׁלַם֙ הַֽ⁠חוֹמָ֔ה	1	You can say this with an active form, and you can say who did the action. Alternate translation: “We finished rebuilding the wall”
6:15	g17x		rc://*/ta/man/translate/translate-hebrewmonths	בְּ⁠עֶשְׂרִ֥ים וַ⁠חֲמִשָּׁ֖ה לֶ⁠אֱל֑וּל	1	Elul is the sixth month of the Hebrew calendar. Alternate translation: “on the twenty-fifth day of the month of Elul”
6:15	c1k1		rc://*/ta/man/translate/translate-ordinal	בְּ⁠עֶשְׂרִ֥ים וַ⁠חֲמִשָּׁ֖ה לֶ⁠אֱל֑וּל	1	Alternate translation: “on day 25 of the month of Elul”
6:15	ara3		rc://*/ta/man/translate/translate-numbers	לַ⁠חֲמִשִּׁ֥ים וּ⁠שְׁנַ֖יִם יֽוֹם	1	Alternate translation: “after working on it for 52 days”
6:16	c1k3		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֗י	1	Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses.
6:16	c1k5		rc://*/ta/man/translate/figs-synecdoche	כַּ⁠אֲשֶׁ֤ר שָֽׁמְעוּ֙ כָּל־א֣וֹיְבֵ֔י⁠נוּ	1	This means that these enemies learned by some means that work had been completed. Nehemiah uses hearing, one means of discovering things, to describe the enemies learning this. Alternate translation: “when all of our enemies learned”
6:16	c1k7		rc://*/ta/man/translate/figs-explicit	כַּ⁠אֲשֶׁ֤ר שָֽׁמְעוּ֙ כָּל־א֣וֹיְבֵ֔י⁠נוּ	1	This means specifically, “When all our enemies learned that we had completed the rebuilding in such a short time.” If it would be helpful in your language, you could say that explicitly.
6:16	c1k9		rc://*/ta/man/translate/figs-parallelism	וַ⁠יִּֽרְא֗וּ כָּל־הַ⁠גּוֹיִם֙ אֲשֶׁ֣ר סְבִֽיבֹתֵ֔י⁠נוּ וַ⁠יִּפְּל֥וּ מְאֹ֖ד בְּ⁠עֵינֵי⁠הֶ֑ם	1	These two phrases mean similar things. Nehemiah uses the repetition to emphasize how intimidated the people in the surrounding countries felt. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “they thought much less of themselves” or “they lost confidence in themselves,” otherwise “they became afraid and felt humiliated”
6:16	t54c		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּפְּל֥וּ מְאֹ֖ד בְּ⁠עֵינֵי⁠הֶ֑ם	1	Here, **fell** is a figurative way of saying “become less.”
6:16	c1l1		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּפְּל֥וּ מְאֹ֖ד בְּ⁠עֵינֵי⁠הֶ֑ם	1	Here, **eyes** stand for “seeing,” and “seeing” means judgment. This means that these people were no longer so great or powerful in their own estimation. Alternate translation: “they lost confidence in themselves”
6:16	py4c		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יֵּ֣דְע֔וּ כִּ֚י מֵ⁠אֵ֣ת אֱלֹהֵ֔י⁠נוּ נֶעֶשְׂתָ֖ה הַ⁠מְּלָאכָ֥ה הַ⁠זֹּֽאת	1	You can put this right before the statement that the enemies were afraid and thought less of themselves, because it is the reason that explains that result. Alternate translation: “They realized that our God had helped us complete this work”
6:16	c1l3		rc://*/ta/man/translate/figs-activepassive	מֵ⁠אֵ֣ת אֱלֹהֵ֔י⁠נוּ נֶעֶשְׂתָ֖ה הַ⁠מְּלָאכָ֥ה הַ⁠זֹּֽאת	1	You can say this with an active form. Alternate translation: “our God had helped us complete this work”
6:17	c1l5		rc://*/ta/man/translate/grammar-connect-time-simultaneous	גַּ֣ם ׀ בַּ⁠יָּמִ֣ים הָ⁠הֵ֗ם	1	Nehemiah uses this phrase to introduce something else that was happening at the same time as the other events he has just described. Alternate translation: “During this time”
6:17	c1l7		rc://*/ta/man/translate/figs-idiom	בַּ⁠יָּמִ֣ים הָ⁠הֵ֗ם	1	The term **days** is used here to refer a particular period of time. Alternate translation: “at this time”
6:17	c1l9			חֹרֵ֤י יְהוּדָה֙	1	See how you translated this term in [2:16](../02/16.md). Alternate translation: “the leading citizens of Judah”
6:17	zw37		rc://*/ta/man/translate/figs-explicit	מַרְבִּ֞ים & אִגְּרֹ֣תֵי⁠הֶ֔ם	1	The implication is these citizens were sending information to Tobiah about Nehemiah. If it would be helpful in your language, you could say this explicitly. Alternate translation: “sent many messengers with letters to Tobiah to give him information about me”
6:17	rx81		rc://*/ta/man/translate/figs-personification	וַ⁠אֲשֶׁ֥ר לְ⁠טוֹבִיָּ֖ה בָּא֥וֹת אֲלֵי⁠הֶֽם	1	Here Nehemiah speaks of Tobiah’s letters as if they could come on their own to the people he was answering. Alternate translation: “Tobiah sent letters” or “Tobiah sent many messengers with letters”
6:17	c1m1		rc://*/ta/man/translate/figs-explicit	וַ⁠אֲשֶׁ֥ר לְ⁠טוֹבִיָּ֖ה בָּא֥וֹת אֲלֵי⁠הֶֽם	1	The implication is that Tobiah was sending back instructions to his allies. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Tobiah sent many messengers with letters back to them with instructions”
6:17	rcx8		rc://*/ta/man/translate/translate-names	טוֹבִיָּ֑ה	1	This is the name of a man. See how you translated it in [2:10](../02/10.md).
6:18	z2uq		rc://*/ta/man/translate/figs-idiom	כִּי־רַבִּ֣ים בִּֽ⁠יהוּדָ֗ה בַּעֲלֵ֤י שְׁבוּעָה֙ ל֔⁠וֹ	1	This means that many Judeans were “owners of oaths” to Tobiah. That is, they had sworn oaths to be loyal to him. Alternate translation: “Many people in Judah had sworn an oath to be loyal to him”
6:18	c1m3		rc://*/ta/man/translate/grammar-connect-logic-result	כִּי־רַבִּ֣ים בִּֽ⁠יהוּדָ֗ה בַּעֲלֵ֤י שְׁבוּעָה֙ ל֔⁠וֹ	1	You can put this information last in the verse because it is a result, and the rest of the verse gives the reason why the people swore these oaths.
6:18	c1m5		rc://*/ta/man/translate/figs-explicit	כִּי־חָתָ֥ן ה֖וּא לִ⁠שְׁכַנְיָ֣ה בֶן־אָרַ֑ח	1	This statement means that Tobiah was married to the daughter of Shecaniah. The implication is that Shecaniah was a powerful and influential member of the community. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Tobiah was married to the daughter of a powerful and influential member of the community, Shecaniah the son of Arah”
6:18	rn1q		rc://*/ta/man/translate/translate-names	לִ⁠שְׁכַנְיָ֣ה בֶן־אָרַ֑ח	1	Shecaniah is the name of a man, and Arah is the name of his father. This is probably the same Shecaniah who is mentioned in 3:29. See how you translated his name there.
6:18	c1m7		rc://*/ta/man/translate/figs-explicit	וִֽ⁠יהוֹחָנָ֣ן בְּנ֔⁠וֹ לָקַ֕ח אֶת־בַּת־מְשֻׁלָּ֖ם בֶּ֥ן בֶּֽרֶכְיָֽה	1	The implication is that Meshullam was another powerful and influential member of the community. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Tobiah’s son Jehohanan was married to the daughter of another powerful and influential man, Meshullam the son of Berechiah”
6:18	id1x		rc://*/ta/man/translate/translate-names	וִֽ⁠יהוֹחָנָ֣ן	1	This is the name of a man.
6:18	c1m9			בְּנ֔⁠וֹ	1	**His** means that Jehohanan was the son of Tobiah.
6:18	c1n1			לָקַ֕ח אֶת־בַּת	1	Alternate translation: “was married to the daughter of”
6:18	y3lg		rc://*/ta/man/translate/translate-names	מְשֻׁלָּ֖ם בֶּ֥ן בֶּֽרֶכְיָֽה	1	Meshullam is the name of a man, and Berechiah is the name of his father. He is mentioned in [3:4](../03/04.md) and [3:30](../03/30.md). See how you translated his name there.
6:19	mj72		rc://*/ta/man/translate/figs-metaphor	טוֹבֹתָ֗י⁠ו הָי֤וּ אֹמְרִים֙ לְ⁠פָנַ֔⁠י	1	Here, **face** represents the presence of a person. Alternate translation: “told me personally about Tobiah’s good deeds”
6:19	c1n3			הָי֤וּ	1	**They** means the people who were loyal to Tobiah.
6:19	e3zt		rc://*/ta/man/translate/figs-idiom	וּ⁠דְבָרַ֕⁠י הָי֥וּ מוֹצִיאִ֖ים ל֑⁠וֹ	1	**Taking out** here is an idiom that means these people were “reporting” Nehemiah’s responses to Tobiah. Alternate translation: “and then told him about my responses”
7:intro	qk4v				0	# Nehemiah 7 General Notes\n\n## Special concepts in this chapter\n\n### Genealogy\n\nThe people who returned from Persia were counted according to their families. Nehemiah ensured that those who lived in Jerusalem had a completely Jewish ancestry.\n\n### Different lists\n\nThis list is paralleled in [Ezra 2](../ezr/02/01.md). The lists do contain some differences in numbers. This is probably due to the timing of their counting. They were likely counted at different times.
7:1	d1a1		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֗י	1	This expression 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.
7:1	g3zz		rc://*/ta/man/translate/figs-activepassive	כַּ⁠אֲשֶׁ֤ר נִבְנְתָה֙ הַ⁠חוֹמָ֔ה	1	You can say this with an active form, and you can say who did the action. Alternate translation: “when we had finished the wall”
7:1	fk6l		rc://*/ta/man/translate/figs-synecdoche	וָ⁠אַעֲמִ֖יד הַ⁠דְּלָת֑וֹת	1	As in [4:14](../04/14.md) and [6:1](../06/01.md), Nehemiah is using himself to represent the entire community that he is a part of. Alternate translation: “and we had put the doors in the gates”
7:1	wkp3		rc://*/ta/man/translate/figs-activepassive	וַ⁠יִּפָּֽקְד֛וּ הַ⁠שּׁוֹעֲרִ֥ים וְ⁠הַ⁠מְשֹׁרְרִ֖ים וְ⁠הַ⁠לְוִיִּֽם	1	You can say this with an active form, and you can say who did the action. Nehemiah may have done this personally, or the people in charge of each of these groups may have done it. Because of the uncertainly, a good approach might be to say “we” to indicate the community. Alternate translation: “we assigned the gatekeepers and singers and Levites to their tasks”
7:1	lk9v		rc://*/ta/man/translate/translate-unknown	הַ⁠שּׁוֹעֲרִ֥ים	1	These were people who were assigned to each gate of Jerusalem. They were responsible for controlling access to the city. They would open and close the gates at times and for reasons set by the city administrators. For example, Shemaiah the son of Shecaniah is named in 3:29 as the keeper of the East Gate.
7:1	f8ks		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠מְשֹׁרְרִ֖ים	1	This means vocal musicians who led in worship, in processions, and ceremonies, producing music and chants that emphasized and enhanced the occasion. Alternate translation: “singers”
7:2	d1a2			וָ⁠אֲצַוֶּ֞ה אֶת־חֲנָ֣נִי אָחִ֗⁠י וְ⁠אֶת־חֲנַנְיָ֛ה & עַל־יְרוּשָׁלִָ֑ם	1	Alternate translation: “I appointed two men to help me govern Jerusalem, my brother Hanani and Hananiah”
7:2	wf26			חֲנָ֣נִי אָחִ֗⁠י	1	As in [1:2](../01/02.md), **brother** here most likely indicates that Hanani was Nehemiah’s biological brother. Alternate translation: “my brother Hanani”
7:2	ykr9		rc://*/ta/man/translate/translate-names	חֲנָ֣נִי	1	This is the name of a man. See how you translated it in [1:2](../01/02.md)
7:2	zy5q		rc://*/ta/man/translate/translate-names	חֲנַנְיָ֛ה	1	This is the name of a man.
7:2	iqf3			שַׂ֥ר הַ⁠בִּירָ֖ה	1	Alternate translation: “who was in charge of the fortress”
7:2	he4e			כִּי־הוּא֙ כְּ⁠אִ֣ישׁ אֱמֶ֔ת	1	**He** means Hananiah. “He was as a faithful man” is a way of saying “he was such as only a faithful man would be.” Alternate translation: “I appointed Hananiah because he was trustworthy”
7:2	dx6d		rc://*/ta/man/translate/figs-idiom	וְ⁠יָרֵ֥א אֶת־הָ⁠אֱלֹהִ֖ים מֵ⁠רַבִּֽים	1	Here, **fear** does not mean to be afraid of God, but to show God reverence and respect. Alternate translation: “because he showed God more reverence and respect than most people do”
7:3	y2jk		rc://*/ta/man/translate/figs-activepassive	לֹ֣א יִפָּֽתְח֞וּ שַׁעֲרֵ֤י יְרוּשָׁלִַ֨ם֙	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “Do not order the gates of Jerusalem to be opened”
7:3	n55g		rc://*/ta/man/translate/figs-explicit	לֹ֣א יִפָּֽתְח֞וּ שַׁעֲרֵ֤י יְרוּשָׁלִַ֨ם֙	1	Hanani and Hananiah would not have opened the gates physically themselves. Rather, they would have ordered this to be done. Alternate translation: “Do not order the gates of Jerusalem to be opened”
7:3	w3hi		rc://*/ta/man/translate/figs-metonymy	עַד־חֹ֣ם הַ⁠שֶּׁ֔מֶשׁ	1	Here Nehemiah probably uses the heat of the sun to represent the light of the sun. His intent is to open the gates some time after the sun rises regardless of how hot the sun shines on any particular day. Alternate translation: “until broad daylight”
7:3	ed9m		rc://*/ta/man/translate/figs-explicit	עַד־חֹ֣ם הַ⁠שֶּׁ֔מֶשׁ	1	The implication is that the gatekeepers should not open the gates at sunrise, as would have been customary, because the enemies of the Jews could launch a surprise attack in the dim light before most of the city was up and ready for the day. If it would be helpful in your language, you could say this explicitly. Alternate translation: “until broad daylight. That way we will be able to see anything our enemies are doing”
7:3	b2es			וְ⁠עַ֨ד הֵ֥ם עֹמְדִ֛ים יָגִ֥יפוּ הַ⁠דְּלָת֖וֹת וֶ⁠אֱחֹ֑זוּ	1	**They** means the gatekeepers, and “standing” means keeping guard. Alternate translation: “Order the doors to be shut and locked while the gatekeepers are still on guard”
7:3	mir9		rc://*/ta/man/translate/figs-idiom	וְ⁠הַעֲמֵ֗יד מִשְׁמְרוֹת֙ יֹשְׁבֵ֣י יְרוּשָׁלִַ֔ם אִ֚ישׁ בְּ⁠מִשְׁמָר֔⁠וֹ וְ⁠אִ֖ישׁ נֶ֥גֶד בֵּיתֽ⁠וֹ	1	In this context, **a man** means **each man.** It is likely that adult males were intended for this dangerous night duty. “A man in his watch” means that each man should take a turn, and “a man in front of his house” means that each man should keep watch in his own neighborhood. Alternate translation: “Have the men who live in Jerusalem take turns keeping watch in their own neighborhoods”
7:4	d1a5		rc://*/ta/man/translate/figs-doublet	וְ⁠הָ⁠עִ֞יר רַחֲבַ֤ת יָדַ֨יִם֙ וּ⁠גְדוֹלָ֔ה	1	These two short phrases mean similar things. Nehemiah uses them together to emphasize how large Jerusalem was. If it would be helpful in your language, you could combine them. Alternate translation: “The city of Jerusalem covered a large area”
7:4	d1a7		rc://*/ta/man/translate/figs-idiom	רַחֲבַ֤ת יָדַ֨יִם֙	1	Here, **hand** means “side.” The image is that if you stood in the city, there would be a lot of it on both sides of you. Alternate translation: “covered a large area”
7:4	d1a9			וְ⁠הָ⁠עָ֥ם מְעַ֖ט בְּ⁠תוֹכָ֑⁠הּ	1	Alternate translation: “but not many people lived there”
7:4	y6y8		rc://*/ta/man/translate/figs-activepassive	וְ⁠אֵ֥ין בָּתִּ֖ים בְּנוּיִֽם	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 people had not yet rebuilt the houses”
7:5	d1b1		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּתֵּ֤ן אֱלֹהַ⁠י֙ אֶל־לִבִּ֔⁠י	1	The implication is that registering the people was a first step toward filling Jerusalem with people again, a process that Nehemiah will describe in chapter 11. If it would be helpful in your language, you could say that explicitly. Alternate translation: “as a first step towards filling Jerusalem with people again, God led me”
7:5	wjd3		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּתֵּ֤ן אֱלֹהַ⁠י֙ אֶל־לִבִּ֔⁠י	1	As in [2:12](../02/12.md), Nehemiah’s **heart** represents his thoughts and will. Alternate translation: “God inspired me” or “led me”
7:5	d1b3		rc://*/ta/man/translate/grammar-connect-logic-result	וָ⁠אֶקְבְּצָ֞⁠ה	1	This word indicates that what Nehemiah did was in response to the situation just described. Alternate translation: “so I gathered together”
7:5	d1b5		rc://*/ta/man/translate/translate-unknown	אֶת־הַ⁠חֹרִ֧ים וְ⁠אֶת־הַ⁠סְּגָנִ֛ים	1	See how you translated these terms in [2:16](../02/16.md). Alternate translation: “the leading citizens and the city officials”
7:5	d1b7			וְ⁠אֶת־הָ⁠עָ֖ם	1	In context, this likely means “the other people living in the city.”
7:5	pzu6		rc://*/ta/man/translate/figs-activepassive	לְ⁠הִתְיַחֵ֑שׂ	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “and to register them by genealogies”
7:5	d1b9			לְ⁠הִתְיַחֵ֑שׂ	1	Alternate translation: “to be enrolled according to their family histories”
7:5	avw2		rc://*/ta/man/translate/translate-unknown	וָֽ⁠אֶמְצָ֗א סֵ֤פֶר הַ⁠יַּ֨חַשׂ֙ הָ⁠עוֹלִ֣ים בָּ⁠רִאשׁוֹנָ֔ה	1	This means a list of the first group of Jews who had returned from exile, about a hundred years earlier. Alternate translation: “I also found a book containing the records of the first group of people who had returned to Jerusalem from the exile.”
7:5	bz2p		rc://*/ta/man/translate/figs-activepassive	וָ⁠אֶמְצָ֖א כָּת֥וּב בּֽ⁠וֹ	1	You can say this with an active form, and you can say who did the action. Alternate translation: “I found that those people had written the following in it”
7:6	ud5m		rc://*/ta/man/translate/figs-personification	בְּנֵ֣י הַ⁠מְּדִינָ֗ה	1	The document speaks here of the province of Judah as if it were the ancestor of all the Jews who lived there. Alternate translation: “the people from the province of Judah”
7:6	vx13		rc://*/ta/man/translate/figs-metonymy	הַ⁠מְּדִינָ֗ה	1	**The province** means the province of Judah. The document is referring to Judah by something associated with it, its status as a province.
7:6	r578		rc://*/ta/man/translate/figs-idiom	הָ⁠עֹלִים֙	1	**Went up** means “traveled from Babylon back to Judah,” since that involves going from a river valley up into the mountains. Alternate translation: “returned to Judah from Babylon”
7:6	hb7v		rc://*/ta/man/translate/figs-abstractnouns	מִ⁠שְּׁבִ֣י הַ⁠גּוֹלָ֔ה אֲשֶׁ֣ר הֶגְלָ֔ה נְבוּכַדְנֶצַּ֖ר מֶ֣לֶךְ בָּבֶ֑ל	1	**Captivity** and **exile** are abstract nouns. If it would be helpful in your language, you could translate the idea behind them with verbs. Alternate translation: “Nebuchadnezzar, the king of Babylon, captured their ancestors and took them away”
7:6	d1c1		rc://*/ta/man/translate/figs-doublet	מִ⁠שְּׁבִ֣י הַ⁠גּוֹלָ֔ה	1	**Captivity** and **exile** mean basically the same thing. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “after being taken away”
7:6	d1c3			אִ֥ישׁ לְ⁠עִירֽ⁠וֹ	1	Here, **a man** means “each one” or “each person” Alternate translation: “They went to live in the same towns where their families had lived before.”
7:7	d1c5			הַ⁠בָּאִ֣ים עִם	1	This phrase introduces a list of the men who led this group back to Judah. Alternate translation: “The leaders of this group were”
7:7	mu5h		rc://*/ta/man/translate/translate-names	זְרֻבָּבֶ֗ל יֵשׁ֡וּעַ נְחֶמְיָ֡ה עֲ֠זַרְיָה רַֽעַמְיָ֨ה נַחֲמָ֜נִי מָרְדֳּכַ֥י בִּלְשָׁ֛ן מִסְפֶּ֥רֶת בִּגְוַ֖י נְח֣וּם בַּעֲנָ֑ה	1	These are the names of twelve men.
7:7	fz51			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. While all of these people were from Judah, they were from the Israelite people group. Alternate translation: “This is how many men came back from each Israelite clan and town”
7:8	r3xa			בְּנֵ֣י פַרְעֹ֔שׁ אַלְפַּ֕יִם מֵאָ֖ה וְ⁠שִׁבְעִ֥ים וּ⁠שְׁנָֽיִם	1	This means, “From the descendants of Parosh, 2,172 returned.” To help make this clear for your readers, you could say something like “returned” throughout verses 8–45, after the name of each group and the number that is given.
7:8	d1c7		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י פַרְעֹ֔שׁ	1	**Sons** means “descendants” Alternate translation: “from the descendants of Parosh”
7:8	l98v		rc://*/ta/man/translate/translate-names	פַרְעֹ֔שׁ	1	Parosh is the name of a man.
7:9	jc4a		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י שְׁפַטְיָ֔ה	1	**Sons** means “descendants” Alternate translation: “from the descendants of Shephatiah”
7:9	gy8k		rc://*/ta/man/translate/translate-names	שְׁפַטְיָ֔ה	1	Shephatiah is the name of a man.
7:10	d1c9		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י אָרַ֔ח	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Arah”
7:10	nq9e		rc://*/ta/man/translate/translate-names	אָרַ֔ח	1	Arah is the name of a man.
7:11	my8s		rc://*/ta/man/translate/figs-metaphor	בְּנֵֽי־פַחַ֥ת מוֹאָ֛ב לִ⁠בְנֵ֥י יֵשׁ֖וּעַ וְ⁠יוֹאָ֑ב	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Pahath-Moab who were descendants of Jeshua and Joab”
7:11	v6jn		rc://*/ta/man/translate/translate-names	פַחַ֥ת מוֹאָ֛ב & יֵשׁ֖וּעַ וְ⁠יוֹאָ֑ב	1	Pahath-Moab is the name of a man, and Jeshua and Joab are the names of two of his descendants.
7:12	d1d1		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י עֵילָ֔ם	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Elam”
7:12	d7wf		rc://*/ta/man/translate/translate-names	עֵילָ֔ם	1	Elam is the name of a man.
7:13	d1d3		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י זַתּ֔וּא	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Zattu”
7:13	sbz7		rc://*/ta/man/translate/translate-names	זַתּ֔וּא	1	Zattu is the name of a man.
7:14	d1d5		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י זַכָּ֔י	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Zakkai”
7:14	v5zr		rc://*/ta/man/translate/translate-names	זַכָּ֔י	1	Zakkai is the name of a man.
7:15	a26a		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בִנּ֔וּי	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Binnui”
7:15	x1bd		rc://*/ta/man/translate/translate-names	בִנּ֔וּי	1	Binnui is the name of a man.
7:16	d1d7		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בֵבָ֔י	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Bebai”
7:16	ay45		rc://*/ta/man/translate/translate-names	בֵבָ֔י	1	Bebai is the name of a man.
7:17	d1d9		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י עַזְגָּ֔ד	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Azgad”
7:17	h84y		rc://*/ta/man/translate/translate-names	עַזְגָּ֔ד	1	Azgad is the name of a man.
7:18	d1e1		rc://*/ta/man/translate/figs-metaphor	בְּנֵי֙ אֲדֹ֣נִיקָ֔ם	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Adonikam”
7:18	b95k		rc://*/ta/man/translate/translate-names	אֲדֹ֣נִיקָ֔ם	1	Adonikam is the name of a man.
7:19	lhq4		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בִגְוָ֔י	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Bigvai”
7:19	iy74		rc://*/ta/man/translate/translate-names	בִגְוָ֔י	1	Bigvai is the name of a man.
7:20	d1e3		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י עָדִ֔ין	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Adin”
7:20	d5wk		rc://*/ta/man/translate/translate-names	עָדִ֔ין	1	Adin is the name of a man.
7:21	l797		rc://*/ta/man/translate/figs-metaphor	בְּנֵֽי־אָטֵ֥ר לְ⁠חִזְקִיָּ֖ה	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Ater who were descendants of Hezekiah”
7:21	mxg1		rc://*/ta/man/translate/translate-names	אָטֵ֥ר	1	Ater is the name of a man, and Hezekiah is the name of one of his descendants.
7:22	d1e5		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י חָשֻׁ֔ם	1	**Sons** means **descendants.** Alternate translation: “from the descendants of Hashum”
7:22	r3ee		rc://*/ta/man/translate/translate-names	חָשֻׁ֔ם	1	Hashum is the name of a man.
7:23	yyf7		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בֵצָ֔י	1	**Sons** means **descendants.** Alternate translation: “from the descendants of Bezai”
7:23	v6eh		rc://*/ta/man/translate/translate-names	בֵצָ֔י	1	Bezai is the name of a man.
7:24	i39d		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י חָרִ֔יף	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Hariph”
7:24	j9rb		rc://*/ta/man/translate/translate-names	חָרִ֔יף	1	Hariph is the name of a man.
7:25	xmr1		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י גִבְע֖וֹן	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Gibeon”
7:25	sj6p		rc://*/ta/man/translate/translate-names	גִבְע֖וֹן	1	Gibeon is the name of a man.
7:26	sde6		rc://*/ta/man/translate/translate-names	בֵֽית־לֶ֨חֶם֙ וּ⁠נְטֹפָ֔ה	1	Bethlehem and Netophah are the names of towns. Alternate translation: “from the towns of Bethlehem and Netophah”
7:27	v2tb		rc://*/ta/man/translate/translate-names	עֲנָת֔וֹת	1	Anathoth is the name of a town. Alternate translation: “from the town of Anathoth”
7:28	b1sd		rc://*/ta/man/translate/translate-names	בֵית־עַזְמָ֖וֶת	1	Beth Azmaveth is the name of a town. Alternate translation: “from the town of Beth Azmaveth”
7:29	y9ek		rc://*/ta/man/translate/translate-names	קִרְיַ֤ת יְעָרִים֙ כְּפִירָ֣ה וּ⁠בְאֵר֔וֹת	1	Kiriath Jearim, Kephirah, and Beeroth are the names of towns. Alternate translation: “from the towns of Kiriath Jearim, Kephirah, and Beeroth”
7:30	ncc2		rc://*/ta/man/translate/translate-names	הָֽ⁠רָמָה֙ וָ⁠גָ֔בַע	1	Ramah and Geba are the names of towns. Alternate translation: “from the towns of Ramah and Geba”
7:31	ty2q		rc://*/ta/man/translate/translate-names	מִכְמָ֔ס	1	Michmas is the name of a town. Alternate translation: “from the town of Michmas”
7:32	b4qw		rc://*/ta/man/translate/translate-names	בֵֽית־אֵל֙ וְ⁠הָ⁠עָ֔י	1	Bethel and Ai are the names of towns. Alternate translation: “from the towns of Bethel and Ai”
7:33	dbu1		rc://*/ta/man/translate/translate-names	נְב֛וֹ	1	Nebo is the name of a town. Alternate translation: “from another town called Nebo”
7:34	wz53		rc://*/ta/man/translate/translate-names	עֵילָ֣ם אַחֵ֔ר	1	Elam is the name of a town. Alternate translation: “from another town called Elam”
7:34	d1vy		rc://*/ta/man/translate/figs-personification	עֵילָ֣ם	1	The document speaks here of the town of Elam as if it were the ancestor of all the people who lived there. It is saying that these men were from families that had originally lived in that town. Alternate translation: “from another town called Elam”
7:35	d1e7		rc://*/ta/man/translate/figs-personification	בְּנֵ֣י חָרִ֔ם	1	The document speaks here of the town of Harim as if it were the ancestor of all the people who lived there. It is saying that these men were from families that had originally lived in that town. Alternate translation: “from the town of Harim”
7:35	s9ek		rc://*/ta/man/translate/translate-names	חָרִ֔ם	1	Harim is the name of a town.
7:36	d1e9		rc://*/ta/man/translate/figs-personification	בְּנֵ֣י יְרֵח֔וֹ	1	The document speaks here of the city of Jericho as if it were the ancestor of all the people who lived there. It is saying that these men were from families that had originally lived in that city. Alternate translation: “from the city of Jericho”
7:36	avk6		rc://*/ta/man/translate/translate-names	יְרֵח֔וֹ	1	Jericho is the name of a city.
7:37	d1f1		rc://*/ta/man/translate/figs-personification	בְּנֵי־לֹד֙ חָדִ֣יד וְ⁠אוֹנ֔וֹ	1	The document speaks here of the towns of Lod, Hadid, and Ono as if they were the ancestors of all the people who lived in them. It is saying that these men were from families that had originally lived in those towns. Alternate translation: “from towns of Lod, Hadid, and Ono”
7:37	b9f2		rc://*/ta/man/translate/translate-names	לֹד֙ חָדִ֣יד וְ⁠אוֹנ֔וֹ	1	Lod, Hadid, and Ono are the names of towns.
7:38	d1f3		rc://*/ta/man/translate/figs-personification	בְּנֵ֣י סְנָאָ֔ה	1	The document speaks here of the town of Senaah as if it were the ancestor of all the people who lived there. It is saying that these men were from families that had originally lived in that town. Alternate translation: “from the town of Senaah”
7:38	rla1		rc://*/ta/man/translate/translate-names	סְנָאָ֔ה	1	Senaah is the name of a town.
7:39	x7hb			הַֽ⁠כֹּהֲנִ֑ים	1	Alternate translation: “This is how many men returned from each family of priests”
7:39	xwy8		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֤י יְדַֽעְיָה֙ לְ⁠בֵ֣ית יֵשׁ֔וּעַ	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Jedaiah who were descendants of Jeshua”
7:39	d1f5		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 descendants.
7:39	mk8g		rc://*/ta/man/translate/figs-metonymy	לְ⁠בֵ֣ית יֵשׁ֔וּעַ	1	Here, the word **house** describes all the people descended from a particular person. The document is describing all of the descendants of Jeshua as if they were one household living together. Alternate translation: “who were descendants of Jeshua”
7:40	d1f7		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י אִמֵּ֔ר	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Immer”
7:40	kd29		rc://*/ta/man/translate/translate-names	אִמֵּ֔ר	1	Immer is the name of a man.
7:41	d1f9		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י פַשְׁח֔וּר	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Pashhur”
7:41	xd2z		rc://*/ta/man/translate/translate-names	פַשְׁח֔וּר	1	Pashhur is the name of a man.
7:42	zi06		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י חָרִ֔ם	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Harim”
7:42	ias1		rc://*/ta/man/translate/translate-names	חָרִ֔ם	1	Harim is the name of a man. Alternate translation: “from the descendants of Harim”
7:43	h37e			הַ⁠לְוִיִּ֑ם	1	Alternate translation: “Some of the descendants of Levi also returned.”
7:43	d1g3		rc://*/ta/man/translate/figs-metaphor	בְּנֵֽי־יֵשׁ֧וּעַ לְ⁠קַדְמִיאֵ֛ל לִ⁠בְנֵ֥י לְ⁠הוֹדְוָ֖ה	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Jeshua and Kadmiel, who were descended from Hodevah”
7:43	v5s3		rc://*/ta/man/translate/translate-names	יֵשׁ֧וּעַ לְ⁠קַדְמִיאֵ֛ל & לְ⁠הוֹדְוָ֖ה	1	Jeshua and Kadmiel are men’s names, and Hodevah is the name of their ancestor.
7:44	v68g		rc://*/ta/man/translate/translate-unknown	הַֽ⁠מְשֹׁרְרִ֑ים	1	As in [7:1](../07/01.md), this refers to vocal musicians who led in worship, in processions, and ceremonies, producing music and chants that emphasized and enhanced the occasion. Alternate translation: “singers”
7:44	d1g5			הַֽ⁠מְשֹׁרְרִ֑ים	1	Alternate translation: “Some of the descendants of the singers also returned.”
7:44	d1g7		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י אָסָ֔ף	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Asaph”
7:44	ht7l		rc://*/ta/man/translate/translate-names	אָסָ֔ף	1	Asaph is a man’s name.
7:45	b7ne			הַ⁠שֹּֽׁעֲרִ֗ים	1	See how you translated this term in [7:1](../07/01.md). Alternate translation: “Some of the descendants of the gatekeepers also returned”
7:45	h78b		rc://*/ta/man/translate/figs-metaphor	בְּנֵֽי־שַׁלּ֤וּם בְּנֵֽי־אָטֵר֙ בְּנֵֽי־טַלְמֹ֣ן בְּנֵֽי־עַקּ֔וּב בְּנֵ֥י חֲטִיטָ֖א בְּנֵ֣י שֹׁבָ֑י	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Shallum, Ater, Talmon, Akkub, Hatita, and Shobai”
7:45	wy4p		rc://*/ta/man/translate/translate-names	שַׁלּ֤וּם & אָטֵר֙ & טַלְמֹ֣ן & עַקּ֔וּב & חֲטִיטָ֖א & שֹׁבָ֑י	1	These are the names of six men.
7:46	t2j5		rc://*/ta/man/translate/translate-unknown	הַ⁠נְּתִינִ֑ים	1	As in [3:26](../03/26.md), the term “Nethinim” describes servants who worked in the temple. Alternate translation: “the temple servants”
7:46	cd4k			הַ⁠נְּתִינִ֑ים	1	Alternate translation: “Some of the descendants of the temple servants also returned”
7:46	d6np		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־צִחָ֥א בְנֵי־חֲשֻׂפָ֖א בְּנֵ֥י טַבָּעֽוֹת	1	**Sons** means “descendants.” Alternate translation: “from the descendants of Shallum, Ater, Talmon, Akkub, Hatita, and Shobai”
7:46	st75		rc://*/ta/man/translate/translate-names	צִחָ֥א & חֲשֻׂפָ֖א & טַבָּעֽוֹת	1	These are the names of three men.
7:47	mn22		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־קֵירֹ֥ס בְּנֵי־סִיעָ֖א בְּנֵ֥י פָדֽוֹן	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Keros, Sia, Padon,”
7:48	ln8l		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־לְבָנָ֥ה בְנֵי־חֲגָבָ֖ה בְּנֵ֥י שַׁלְמָֽי	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Lebana, Hagaba, Shalmai,”
7:49	zpn7		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־חָנָ֥ן בְּנֵי־גִדֵּ֖ל בְּנֵי־גָֽחַר	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Hanan, Giddel, Gahar,”
7:50	s8hz		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־רְאָיָ֥ה בְנֵי־רְצִ֖ין בְּנֵ֥י נְקוֹדָֽא	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Reaiah, Rezin, Nekoda,”
7:51	u8ea		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־גַזָּ֥ם בְּנֵי־עֻזָּ֖א בְּנֵ֥י פָסֵֽחַ	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Gazzam, Uzza, Paseah,”
7:52	i1dd		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־בֵסַ֥י בְּנֵי־מְעוּנִ֖ים בְּנֵ֥י נפושסים	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Besai, Meunim, Nephushesim,”
7:53	u7qn		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־בַקְבּ֥וּק בְּנֵֽי־חֲקוּפָ֖א בְּנֵ֥י חַרְחֽוּר	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Bakbuk, Hakupha, Harhur,”
7:54	jat5		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־בַצְלִ֥ית בְּנֵֽי־מְחִידָ֖א בְּנֵ֥י חַרְשָֽׁא	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Bazluth, Mehida, Harsha,”
7:55	w15p		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־בַרְק֥וֹס בְּֽנֵי־סִֽיסְרָ֖א בְּנֵי־תָֽמַח	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these three men. Alternate translation: “Barkos, Sisera, Temah,”
7:56	i1b4		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י נְצִ֖יחַ בְּנֵ֥י חֲטִיפָֽא	1	**Sons** means “descendants.” If you continue the sentence from [7:46](../07/46.md), you can just list the names of these two men, and end the series in this verse. Alternate translation: “Neziah, and Hatipha.”
7:57	w9sx		rc://*/ta/man/translate/translate-unknown	בְּנֵ֖י עַבְדֵ֣י שְׁלֹמֹ֑ה	1	By **servants of Solomon**, this document does not mean officials who served in Solomon’s court. Rather, this phrase refers to people whom Solomon first conscripted as laborers. They were descendants of the groups that were living in the land of Canaan before the Israelites occupied it. They and their descendants remained conscripted laborers under later kings. You could call these people “the laborers that King Solomon first conscripted.” Alternate translation: “laborers who had worked for the kingdom”
7:57	ei9x		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֖י עַבְדֵ֣י שְׁלֹמֹ֑ה	1	**Sons** means “descendants.” Alternate translation: “Some of the descendants of the laborers who had worked for the kingdom also returned.”
7:57	xb5j		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־סוֹטַ֥י בְּנֵי־סוֹפֶ֖רֶת בְּנֵ֥י פְרִידָֽא	1	**Sons** means “descendants.” Alternate translation: “They were from the descendants of Sotai, Sophereth, Perida”
7:57	ma7v		rc://*/ta/man/translate/translate-names	סוֹטַ֥י & סוֹפֶ֖רֶת & פְרִידָֽא	1	These are the names of three men.
7:58	y1jl		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־יַעְלָ֥א בְנֵי־דַרְק֖וֹן בְּנֵ֥י גִדֵּֽל	1	**Sons** means “descendants.” If you continue the sentence from [7:57](../07/57.md), you can just list the names of these three men. Alternate translation: “Jaala, Darkon, Giddel,”
7:59	vwg5		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֧י שְׁפַטְיָ֣ה בְנֵֽי־חַטִּ֗יל בְּנֵ֛י פֹּכֶ֥רֶת הַצְּבָיִ֖ים בְּנֵ֥י אָמֽוֹן	1	**Sons** means “descendants.” If you continue the sentence from [7:57](../07/57.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 Amon”
7:60	a15h			כָּל־הַ֨⁠נְּתִינִ֔ים 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”
7:61	bgx3		rc://*/ta/man/translate/figs-idiom	וְ⁠אֵ֗לֶּה הָֽ⁠עוֹלִים֙	1	As in [7:6](../07/06.md), “went up” means “traveled from Babylon back to Judah,” since that involves going from a river valley up into the mountains. Alternate translation: “Some others returned to Judah from Babylon”
7:61	c7ta		rc://*/ta/man/translate/translate-names	מִ⁠תֵּ֥ל מֶ֨לַח֙ תֵּ֣ל חַרְשָׁ֔א כְּר֥וּב אַדּ֖וֹן וְ⁠אִמֵּ֑ר	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.”
7:61	d1g9			וְ⁠לֹ֣א יָכְל֗וּ לְ⁠הַגִּ֤יד	1	Alternate translation: “They had no records to prove”
7:61	d1h1		rc://*/ta/man/translate/figs-parallelism	בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם אִ֥ם מִ⁠יִּשְׂרָאֵ֖ל הֵֽם	1	These two longer phrases mean similar things. The second phrase explains the meaning of the first for clarity and emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “that their ancestors had been Israelites,” otherwise “what clan they were from or who their ancestors were, whether they were really Israelites”
7:61	d1h3		rc://*/ta/man/translate/figs-doublet	בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם	1	These two short phrases mean similar things. They are used together to emphasize that accurate records would be required to prove a person’s lineage. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “what their lineage was”
7:61	d1h5		rc://*/ta/man/translate/figs-metaphor	בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם	1	Among the Israelites, the expression **father’s house** or **house of the father** originally described an extended clan. It later came to be used more generally to refer to a larger clan within a tribe. (For example, the two expressions are used interchangeably in Exodus 6:14, “These were the heads of their fathers’ houses: The sons of Reuben, the firstborn of Israel, were Hanok, Pallu, Hezron, and Karmi. These were the clan ancestors of Reuben.”) 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”
7:61	d1h7		rc://*/ta/man/translate/figs-metaphor	וְ⁠זַרְעָ֔⁠ם	1	Here, **seed** is a metaphor meaning “offspring.” It is a comparison: Just as plants produce seeds that grow into many more plants, so people can have many offspring. In the Bible, the term refers most often to a person’s descendants. But here it is describing the ancestors of these people, that is, “whose seed they were.” Alternate translation: “who their ancestors were”
7:62	d1h9			בְּנֵי־דְלָיָ֥ה בְנֵֽי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א שֵׁ֥שׁ מֵא֖וֹת וְ⁠אַרְבָּעִ֥ים וּ⁠שְׁנָֽיִם	1	Alternate translation: “Altogether 642 men returned who were from the descendants of Delaiah, Tobiah, and Nekoda”
7:62	d1i1		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־דְלָיָ֥ה בְנֵֽי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א	1	**Sons** means “descendants.” Alternate translation: “They were from the descendants of Delaiah, Tobiah, and Nekoda”
7:62	np4h		rc://*/ta/man/translate/translate-names	דְלָיָ֥ה & טוֹבִיָּ֖ה & נְקוֹדָ֑א	1	These are the names of three men.
7:63	d1i3			וּ⁠מִן־הַ⁠כֹּ֣הֲנִ֔ים	1	Alternate translation: “Some of the men who returned from those towns were descendants of the priests”
7:63	d1i5		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י חֳבַיָּ֖ה בְּנֵ֣י הַקּ֑וֹץ בְּנֵ֣י בַרְזִלַּ֗י	1	**Sons** means “descendants.” Alternate translation: “They were from the descendants of Habaiah, Hakkoz, and Barzillai”
7:63	i59a		rc://*/ta/man/translate/translate-names	חֳבַיָּ֖ה & הַקּ֑וֹץ & בַרְזִלַּ֗י	1	These are the names of three men.
7:63	d1i7		rc://*/ta/man/translate/translate-names	בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙	1	Barzillai is the name of a man, and Gileadite means that he was from the region of Gilead.
7:63	d1i9			אֲשֶׁ֣ר לָ֠קַח מִ⁠בְּנ֞וֹת בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙ אִשָּׁ֔ה	1	Alternate translation: “Barzillai married a woman who was one of the descendants of Barzillai the Gileadite”
7:63	iyy1		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנ֞וֹת בַּרְזִלַּ֤י הַ⁠גִּלְעָדִי֙	1	**Daughters** means “descendants.” Alternate translation: “the descendants of Barzillai the Gileadite”
7:63	bl4n			וַ⁠יִּקָּרֵ֖א עַל־שְׁמָֽ⁠ם	1	Alternate translation: “and he took the name of her clan as his own name”
7:64	m2qd			אֵ֗לֶּה בִּקְשׁ֧וּ כְתָבָ֛⁠ם הַ⁠מִּתְיַחְשִׂ֖ים וְ⁠לֹ֣א נִמְצָ֑א	1	Alternate translation: “They were not able to find any mention of their names in the lists of people who were descendants of the priests”
7:64	n9vy			וַ⁠יְגֹֽאֲל֖וּ מִן־הַ⁠כְּהֻנָּֽה	1	Alternate translation: “So they were not allowed to serve as priests.”
7:65	av51		rc://*/ta/man/translate/translate-unknown	הַ⁠תִּרְשָׁ֨תָא֙	1	This was the formal Persian title of the governor. If it would be helpful in your language, you could state the title and then explain it. Alternate translation: “The Tirshatha, that is, the governor”
7:65	j9fe		rc://*/ta/man/translate/translate-unknown	וַ⁠יֹּ֤אמֶר הַ⁠תִּרְשָׁ֨תָא֙ לָ⁠הֶ֔ם אֲשֶׁ֥ר לֹא־יֹאכְל֖וּ מִ⁠קֹּ֣דֶשׁ הַ⁠קֳּדָשִׁ֑ים	1	In this case, **the holy of holies** does not refer to the inmost part of the Temple. Rather, it refers to the most sacred part of the food offerings, which was reserved for the priests. Alternate translation: “told them that they would not be allowed to eat the most sacred food”
7:65	qnn2		rc://*/ta/man/translate/figs-metaphor	עַ֛ד עֲמֹ֥ד הַ⁠כֹּהֵ֖ן לְ⁠אוּרִ֥ים וְ⁠תוּמִּֽים	1	Here, **stand** is a figurative way of saying that a person has assumed the duties of their office. The priest means specifically the high priest, since he had the objects described. Alternate translation: “Until the high priest was once again on duty”
7:65	cij9		rc://*/ta/man/translate/translate-unknown	לְ⁠אוּרִ֥ים וְ⁠תוּמִּֽים	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.”
7:66	t4xj			כָּל־הַ⁠קָּהָ֖ל כְּ⁠אֶחָ֑ד אַרְבַּ֣ע רִבּ֔וֹא אַלְפַּ֖יִם שְׁלֹשׁ־מֵא֥וֹת וְ⁠שִׁשִּֽׁים	1	Alternate translation: “The total number of men who returned was 42,360”
7:67	se3x			מִ֠⁠לְּ⁠בַד עַבְדֵי⁠הֶ֤ם וְ⁠אַמְהֹֽתֵי⁠הֶם֙ אֵ֔לֶּה שִׁבְעַ֣ת אֲלָפִ֔ים שְׁלֹ֥שׁ מֵא֖וֹת שְׁלֹשִׁ֣ים וְ⁠שִׁבְעָ֑ה	1	Alternate translation: “not counting their 7,337 male and female servants”
7:67	d1j1		rc://*/ta/man/translate/translate-unknown	וְ⁠לָ⁠הֶ֗ם מְשֹֽׁרֲרִים֙ וּ⁠מְשֹׁ֣רֲר֔וֹת מָאתַ֖יִם וְ⁠אַרְבָּעִ֥ים וַ⁠חֲמִשָּֽׁה	1	This is a different group from “the ones who sang” in [7:44](../07/44.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 245 male and female singers they employed.”
7:68	d1j3			סוּסֵי⁠הֶ֕ם שְׁבַ֥ע מֵא֖וֹת שְׁלֹשִׁ֣ים וְ⁠שִׁשָּׁ֑ה פִּרְדֵי⁠הֶ֕ם מָאתַ֖יִם אַרְבָּעִ֥ים וַ⁠חֲמִשָּֽׁה	1	Alternate translation: “The group also brought back with them 736 horses, 245 mules”
7:69	d72q			גְּמַלִּ֕ים אַרְבַּ֥ע מֵא֖וֹת שְׁלֹשִׁ֣ים וַ⁠חֲמִשָּׁ֑ה ס חֲמֹרִ֕ים שֵׁ֣שֶׁת אֲלָפִ֔ים שְׁבַ֥ע מֵא֖וֹת וְ⁠עֶשְׂרִֽים	1	Alternate translation: “435 camels, and 6,720 donkeys.”
7:70	zio7		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֣י הָֽ⁠אָב֔וֹת	1	This seems to be an abbreviated way of saying “the heads of father’s houses.” The full expression “father’s house” or “house of the father” is used in verse 61. See how you translated it there, and review the note there if that would be helpfull. Alternate translation: “some of the clan leaders”
7:70	gdj2		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֣י	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “the leaders of”
7:70	le3g		rc://*/ta/man/translate/translate-unknown	נָתַ֣ן לָ⁠אוֹצָ֗ר	1	Even though in the book of Nehemiah **the work** typically means the work of rebuilding the wall of Jerusalem, in this document it refers to the work of re-establishing the temple. That was the project that Zerubbabel and the group that returned under his leadership worked on. Alternate translation: “gave gifts towards the costs of re-establishing the temple”
7:70	b1s5			הַ⁠תִּרְשָׁ֜תָא נָתַ֣ן לָ⁠אוֹצָ֗ר זָהָ֞ב דַּרְכְּמֹנִ֥ים אֶ֨לֶף֙ מִזְרָק֣וֹת חֲמִשִּׁ֔ים כָּתְנוֹת֙ כֹּֽהֲנִ֔ים שְׁלֹשִׁ֖ים וַ⁠חֲמֵ֥שׁ מֵאֽוֹת	1	Alternate translation: “The Tirshatha, that is, the governor, donated to the temple treasury 1,000 gold coins, 50 bowls to be used in the temple, and 530 garments for the priests to wear”
7:70	c7ug		rc://*/ta/man/translate/translate-unknown	הַ⁠תִּרְשָׁ֜תָא	1	As in [7:65](../07/65.md), this was the formal Persian title of the governor. Alternate translation: “The Tirshatha, that is, the governor”
7:70	wf3a		rc://*/ta/man/translate/translate-bmoney	זָהָ֞ב דַּרְכְּמֹנִ֥ים אֶ֨לֶף֙	1	In ancient times, a gold daric 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 over time, since those values can change from year to year. Instead, you could say something general like “1,000 gold coins,” or give the equivalent weight, or use the biblical term in the text and give the weight in a note.
7:70	bu8p		rc://*/ta/man/translate/translate-unknown	מִזְרָק֣וֹת חֲמִשִּׁ֔ים	1	These were large, flat bowls that were used in the temple to collect the blood of sacrifices. When the Law called for some of this blood to be sprinkled on the altar, in the air, or on a person or a garment, that would be done from one of these bowls. Alternate translation: “50 bowls to be used in the temple”
7:70	bu22		rc://*/ta/man/translate/translate-unknown	כָּתְנוֹת֙ כֹּֽהֲנִ֔ים שְׁלֹשִׁ֖ים וַ⁠חֲמֵ֥שׁ מֵאֽוֹת	1	These were the special garments that priests would wear while performing their duties in the temple. Alternate translation: “530 garments for the priests to wear”
7:71	znc4		rc://*/ta/man/translate/figs-ellipsis	וּ⁠מֵֽ⁠רָאשֵׁ֣י הָֽ⁠אָב֗וֹת נָֽתְנוּ֙ לְ⁠אוֹצַ֣ר הַ⁠מְּלָאכָ֔ה	1	As in [7:70](../07/70.md), **the heads of the fathers** seems to be an abbreviated way of saying “the heads of father’s houses.” See how you translated that expression in [7:61](../07/61.md), and review the note there if that would be helpful. Alternate translation: “Some of the clan leaders donated to the temple treasury”
7:71	g529		rc://*/ta/man/translate/figs-metaphor	וּ⁠מֵֽ⁠רָאשֵׁ֣י	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “leaders”
7:71	kzg2		rc://*/ta/man/translate/translate-bmoney	זָהָ֕ב דַּרְכְּמוֹנִ֖ים שְׁתֵּ֣י רִבּ֑וֹת	1	See the note about **darics** in verse [7:70](../07/70.md). Alternate translation: “20,000 gold coins”
7:71	jxn7		rc://*/ta/man/translate/translate-bmoney	וְ⁠כֶ֕סֶף מָנִ֖ים אַלְפַּ֥יִם וּ⁠מָאתָֽיִם	1	In ancient times, a silver mina weighed about half a kilogram or about 1.25 pounds. However, as in the case of darics, it would probably be best to say something general like “2,200 silver bars,” or give the equivalent weight, or use the biblical term and give the equivalent weight in a note.
7:72	zg2v		rc://*/ta/man/translate/translate-bmoney	וַ⁠אֲשֶׁ֣ר נָתְנוּ֮ שְׁאֵרִ֣ית הָ⁠עָם֒ זָהָ֗ב דַּרְכְּמוֹנִים֙ שְׁתֵּ֣י רִבּ֔וֹא וְ⁠כֶ֖סֶף מָנִ֣ים אַלְפָּ֑יִם וְ⁠כָתְנֹ֥ת כֹּֽהֲנִ֖ים שִׁשִּׁ֥ים וְ⁠שִׁבְעָֽה	1	See the notes in [7:70](../07/70.md) and [7:71](../07/71.md) about “darics,” “minas,” and “tunics.” Alternate translation: “The rest of the people donated 20,000 gold coins, 2,000 silver bars, and 67 garments for the priests to wear”
7:73	jaj3		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠יֵּשְׁב֣וּ	1	At the end of [7:72](../07/72.md), Nehemiah stops quoting from the document about the first group of people who returned to Judah. The story now goes on to tell what happened next. You could introduce this verse with a word or phrase that indicates this. Alternate translation: “And so … dwelt”
7:73	e7np		rc://*/ta/man/translate/translate-unknown	הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֡ם וְ⁠הַ⁠שּׁוֹעֲרִים֩ וְ⁠הַ⁠מְשֹׁרְרִ֨ים וּ⁠מִן־הָ⁠עָ֧ם וְ⁠הַ⁠נְּתִינִ֛ים וְ⁠כָל־יִשְׂרָאֵ֖ל	1	Five of the groups in this list are also named in the document about the people who returned from exile: the priests (verses 39–43), the Levites (verse 43), the gatekeepers (verse 45), the singers (verse 44), and the temple servants (verses 46–56). You can use those same names for these groups here. It is not immediately clear who “some from the people” are, and why they are not included in “all Israel.” You could just say “many ordinary people.” However, there is very similar list in [10:28](../10/28.md) that names these same five groups and also describes people who dedicated themselves to following the law of God. That would unfortunately not have included all of Israel at this point, so that may be the distinction that is in view here. Alternate translation: “the priests, the Levites, the gatekeepers, the singers, the temple servants, some people who dedicated themselves to follow the law, and the rest of the Israelites”
7:73	a2ub		rc://*/ta/man/translate/figs-explicit	וַ⁠יֵּשְׁב֣וּ & בְּ⁠עָרֵי⁠הֶ֑ם וַ⁠יִּגַּע֙ הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י וּ⁠בְנֵ֥י יִשְׂרָאֵ֖ל בְּ⁠עָרֵי⁠הֶֽם	1	The rebuilding of the wall was completed that year near the end of Elul, the sixth month of the Hebrew calendar. The implication is that everyone who had come to Jerusalem to work on the wall was then allowed to return home. Within about a week, by the beginning of the seventh month, they were all back home. If it would be helpful in your language, you could say this explicitly. Alternate translation: “So … returned to their homes, because the rebuilding of the wall had been completed. By the beginning of the next month, they were all back home.”
7:73	n26r		rc://*/ta/man/translate/translate-ordinal	הַ⁠חֹ֣דֶשׁ הַ⁠שְּׁבִיעִ֔י	1	Alternate translation: “month seven”
8:intro	w38v				0	# Nehemiah 8 General Notes\n\n## Special concepts in this chapter\n\n### Reading of the law\n\nDuring the exile, the Hebrew language was no longer spoken. Only the priests and Levites still understood it. Ezra read the book of the law to the people in Hebrew and the Levites walked among the crowd translating it into Aramaic for the people to understand. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Festival of Shelters\n\nAfter they heard Ezra read the law of Moses, the people obeyed it by making temporary shelters for themselves with tree branches. They did this to remember that their ancestors slept in shelters when they came out of slavery in Egypt.
8:1	q5ih		rc://*/ta/man/translate/figs-hyperbole	כָל־הָ⁠עָם֙	1	The word **all** is a generalization that indicates that everyone who was able and available came to Jerusalem for this occasion. By “the people,” Nehemiah means the groups he described in the previous verse who had come back to live in Judah and Jerusalem. Alternate translation: “The people of Judah”
8:1	e1a1		rc://*/ta/man/translate/figs-explicit	וַ⁠יֵּאָסְפ֤וּ & כְּ⁠אִ֣ישׁ אֶחָ֔ד	1	Verses 8 and 9 explain that the people had gathered for a festival, and [8:2](../08/02.md) states that this was the first day of the seventh month, which means that the people had gathered in Jerusalem for the Festival of Trumpets. In the Law of Moses, Yahweh had commanded the people to observe this celebration on this date. If it would be helpful to your readers to know why the people came together on this day, you could say that specifically. Alternate translation: “gathered in Jerusalem in a huge crowd for a special celebration known as the Festival of Trumpets.”
8:1	e1a3		rc://*/ta/man/translate/figs-idiom	כְּ⁠אִ֣ישׁ אֶחָ֔ד	1	**As one man** is an idiom that means “as if they were a single person,” that is, all in once place at the same time. Alternate translation: “gathered in a huge crowd”
8:1	e1a5		rc://*/ta/man/translate/translate-unknown	אֶל־הָ֣⁠רְח֔וֹב	1	This means a “plaza” or “square” in the city where there were no buildings and so where public events like this could be held. Alternate translation: “in the square”
8:1	f6t8		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֣י שַֽׁעַר־הַ⁠מָּ֑יִם	1	Here, **face** means the front of an object. Alternate translation: “in front of the Water Gate”
8:1	e1a7		rc://*/ta/man/translate/translate-names	שַֽׁעַר־הַ⁠מָּ֑יִם	1	This is the name of one of the gates of Jerusalem. See how you translated it in [3:26](../03/26.md). Alternate translation: “the Water Gate”
8:1	e1a9		rc://*/ta/man/translate/figs-explicit	וַ⁠יֹּֽאמְרוּ֙ לְ⁠עֶזְרָ֣א הַ⁠סֹּפֵ֔ר לְ⁠הָבִ֗יא אֶת־סֵ֨פֶר֙ תּוֹרַ֣ת מֹשֶׁ֔ה	1	**They** means the crowd, though they likely made this request to Ezra through their leaders. The implication is that they wanted him not just to bring the book forward, but to read to them from it out loud (as [8:3](../08/03.md) indicates he did). This was because they wanted to learn what was in it. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “The crowd had asked Ezra the scribe to read to them from a scroll that contained the Law of Moses because they wanted to know what it commanded.”
8:1	e1b1		rc://*/ta/man/translate/figs-explicit	וַ⁠יֹּֽאמְרוּ֙ לְ⁠עֶזְרָ֣א	1	Since the rest of the chapter describes arrangements that the leaders must have made in advance, the crowd, once it gathered, did not start shouting spontaneously for Ezra to come forward and read. Rather, they had made this request in advance. Alternate translation: “And the crowd had asked Ezra”
8:1	e1b3		rc://*/ta/man/translate/writing-participants	לְ⁠עֶזְרָ֣א הַ⁠סֹּפֵ֔ר	1	This introduces Ezra as a new character in the story. The expression “the scribe” identifies him as a teacher who had carefully studied the Law of Moses. Since he is a new participant, if it would be helpful to your readers, you could call him something like “a man named Ezra, who was a teacher of the Law of Moses”
8:1	e1b5		rc://*/ta/man/translate/figs-explicit	לְ⁠עֶזְרָ֣א הַ⁠סֹּפֵ֔ר	1	The biblical book of Ezra indicates that this man returned to Jerusalem from exile in Babylon 13 years before Nehemiah did. He led many reforms in the community. But in this book, Nehemiah does not say whether Ezra had remained in the city all that time, or whether he had gone back to Babylon and had recently returned to Jerusalem again. Even if your language, in telling a story, ordinarily accounts for how a person came to be on the scene, it might be best not to try to address that question here in your translation. Even though Nehemiah seems to expect that his readers will know where Ezra had been, Nehemiah does not say specifically where he was, and so the answer is unknown.
8:1	fdh4		rc://*/ta/man/translate/translate-unknown	אֶת־סֵ֨פֶר֙ תּוֹרַ֣ת מֹשֶׁ֔ה	1	This **book** was most likely a scroll, and it most likely contained what is now known as the Torah or the “five books of Moses.” Alternate translation: “a scroll that contained the law of Moses”
8:1	e1b7			אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶת־יִשְׂרָאֵֽל	1	Alternate translation: “These were the commandments that Yahweh had told Israel to follow”
8:2	e1b9		rc://*/ta/man/translate/figs-explicit	עֶזְרָ֣א הַ֠⁠כֹּהֵן	1	This information serves to introduce Ezra further. In addition to being a teacher and learned student of the Law of Moses, he was also a priest whose duties would have included offering sacrifices in the temple and helping people make sure they were following the law in everyday matters. It might be helpful to your readers to explain that here because it shows why Ezra would have been such an effective teacher for everyone on this occasion. Alternate translation: “Ezra was also a priest who served in the temple and helped people follow the law” (See: Introduction of New and Old Participants)
8:2	e1c1		rc://*/ta/man/translate/figs-metonymy	וַ⁠יָּבִ֣יא & אֶֽת־הַ⁠תּוֹרָ֞ה לִ⁠פְנֵ֤י הַ⁠קָּהָל֙	1	Here, **face** means the front of a group. Alternate translation: “He read the law out loud in front of the whole crowd.”
8:2	j8yl		rc://*/ta/man/translate/figs-idiom	מֵ⁠אִ֣ישׁ וְ⁠עַד־אִשָּׁ֔ה וְ⁠כֹ֖ל מֵבִ֣ין לִ⁠שְׁמֹ֑עַ	1	**All who were understanding to hear** is an idiom that means “everyone who could hear with understanding,” that is, “who understood what they were hearing.” This phrase likely refers to children and it would mean “children who were old enough to understand.” Alternate translation: “for the men, the women, and the children who were old enough to understand.”
8:2	e89a		rc://*/ta/man/translate/figs-explicit	בְּ⁠י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הַ⁠שְּׁבִיעִֽי	1	Since Nehemiah does not say otherwise, the implication is that this happened in the same year that the wall was rebuilt. If it would be helpful in your language, you could say this explicitly. Alternate translation: “He did this on the first day of the seventh month of that same year.”
8:2	id7q		rc://*/ta/man/translate/translate-hebrewmonths	בְּ⁠י֥וֹם אֶחָ֖ד לַ⁠חֹ֥דֶשׁ הַ⁠שְּׁבִיעִֽי	1	Alternate translation: “On day 1 of month 7”
8:3	pkz7			וַ⁠יִּקְרָא־ב⁠וֹ֩	1	Here, **it** means the book of the Law of Moses.
8:3	iv9y		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵ֨י הָ⁠רְח֜וֹב אֲשֶׁ֣ר ׀ לִ⁠פְנֵ֣י שַֽׁעַר־הַ⁠מַּ֗יִם	1	Here, **face** means the front of both places, the square and the gate. Alternate translation: “from the front of the square that is in front of the Water Gate”
8:3	e1c3		rc://*/ta/man/translate/translate-names	שַֽׁעַר־הַ⁠מַּ֗יִם	1	This is the name of one of the gates of Jerusalem. See how you translated it in [3:26](../03/26.md) and [8:1](../08/01.md). Alternate translation: “the Water Gate”
8:3	e1c5		rc://*/ta/man/translate/translate-unknown	מִן־הָ⁠אוֹר֙ עַד־מַחֲצִ֣ית הַ⁠יּ֔וֹם	1	**The light** means sunrise, that is, the time of morning when the sun itself becomes visible above the horizon. “The middle of the day” means noon. Alternate translation: “from sunrise until noon”
8:3	e1c7		rc://*/ta/man/translate/figs-merism	מִן־הָ⁠אוֹר֙ עַד־מַחֲצִ֣ית הַ⁠יּ֔וֹם	1	Verse [8:7](../08/07.md) explains that other teachers circulated within the crowd to answer questions that people had about what Ezra was reading. It is unlikely that they did this while he was still talking. Instead, he probably paused from time to time to allow this. So this expression is actually referring to a whole time period by describing its beginning and ending, but it does not mean that the activity took place without interruption the whole time. If it would be helpful in your language, you could express this meaning with a single phrase. Alternate translation: “throughout the morning”
8:3	e1c9			נֶ֛גֶד הָ⁠אֲנָשִׁ֥ים וְ⁠הַ⁠נָּשִׁ֖ים וְ⁠הַ⁠מְּבִינִ֑ים	1	This is the same group that was described in [8:2](../08/02.md). Many of the phrases here in verse 3 echo similar phrases in verse 2. The repetition emphasizes the importance and solemnity of this occasion. However, you do not need to repeat this phrase a second time in your translation if that would be confusing for your readers.
8:3	e1d1		rc://*/ta/man/translate/figs-synecdoche	וְ⁠אָזְנֵ֥י כָל־הָ⁠עָ֖ם	1	Here, Nehemiah uses the **ears** of the people to represent the people themselves, in the act of listening. Alternate translation: “all the people listened carefully”
8:4	e1d3		rc://*/ta/man/translate/figs-explicit	עַֽל־מִגְדַּל־עֵץ֮	1	As [8:5](../08/05.md) explains, this was a raised platform that allowed the large crowd to see and hear Ezra as he read. If it would be helpful to your readers, you could say that explicitly here. Alternate translation: “a raised wooden platform”
8:4	e1d5		rc://*/ta/man/translate/figs-explicit	אֲשֶׁ֣ר עָשׂ֣וּ לַ⁠דָּבָר֒	1	If it would be helpful in your language, you could say who built this platform, and what the purpose was. Alternate translation: “that the people had built so that they could see and hear Ezra as he read”
8:4	e1d7		rc://*/ta/man/translate/figs-metonymy	אֶצְל֡⁠וֹ & עַל־יְמִינ֑⁠וֹ	1	Here, **hand** is a metonym that means “side.” Alternate translation: “next to him, on his right side”
8:4	lk8k		rc://*/ta/man/translate/translate-names	מַתִּתְיָ֡ה וְ⁠שֶׁ֡מַע וַ֠⁠עֲנָיָה וְ⁠אוּרִיָּ֧ה וְ⁠חִלְקִיָּ֛ה וּ⁠מַעֲשֵׂיָ֖ה	1	These are the names of six men.
8:4	e1d9			וּ⁠מִ⁠שְּׂמֹאל֗⁠וֹ	1	Alternate translation: “and next to him, on his left side”
8:4	e1e1		rc://*/ta/man/translate/translate-names	פְּ֠דָיָה וּ⁠מִֽישָׁאֵ֧ל וּ⁠מַלְכִּיָּ֛ה וְ⁠חָשֻׁ֥ם וְ⁠חַשְׁבַּדָּ֖נָה זְכַרְיָ֥ה מְשֻׁלָּֽם	1	These are the names of seven men.
8:5	t5lf		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יִּפְתַּ֨ח עֶזְרָ֤א הַ⁠סֵּ֨פֶר֙ לְ⁠עֵינֵ֣י כָל־הָ⁠עָ֔ם כִּֽי־מֵ⁠עַ֥ל כָּל־הָ⁠עָ֖ם	1	If it would be helpful in your language, you could reverse the order of these phrases, since the first phrase gives the reason for the result that is described in the second phrase. Alternate translation: “Ezra was up on the platform above the people, so they were able to see him when he opened the book.”
8:5	yv2u		rc://*/ta/man/translate/figs-synecdoche	לְ⁠עֵינֵ֣י כָל־הָ⁠עָ֔ם	1	Here, Nehemiah uses the **eyes** of the people to represent the people themselves, in the act of observing. Alternate translation: “where all the people could see”
8:5	wqg8		rc://*/ta/man/translate/translate-symaction	עָֽמְד֥וּ כָל־הָ⁠עָֽם	1	The people stood up as a symbolic way of showing respect for Yahweh and his law. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “the people stood up to show their respect for Yahweh and his law”
8:5	ln1z			כָל־הָ⁠עָֽם	1	In this verse, **all** is not a generalization as it is in verse 1. Rather, it means **all the people who were there.** Alternate translation: “the people”
8:6	x9v8		rc://*/ta/man/translate/figs-explicit	וַ⁠יְבָ֣רֶךְ עֶזְרָ֔א אֶת־יְהוָ֥ה הָ⁠אֱלֹהִ֖ים הַ⁠גָּד֑וֹל	1	This means that before Ezra read from the law, he prayed out loud. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Before he read from the law, Ezra prayed to Yahweh, the great God”
8:6	e1e3		rc://*/ta/man/translate/figs-events	וַ⁠יַּֽעֲנ֨וּ כָל־הָ⁠עָ֜ם אָמֵ֤ן ׀ אָמֵן֙	1	Since the people lifted their hands to show that they were joining Nehemiah in prayer, they would have done this before they said “Amen” at the end of his prayer. If it would be helpful in your language, you could describe the events in that order. Alternate translation: “The people lifted their hands to show that they were praying with Ezra, and when he finished praying, they shouted, ‘Amen! Amen!’”
8:6	e1e5		rc://*/ta/man/translate/figs-idiom	אָמֵ֤ן ׀ אָמֵן֙	1	As in [5:13](../05/13.md), **Amen** is a Hebrew word that means, “Truly, it is so.” The word expresses agreement with what someone has just said. If it would be helpful in your language, you could express that meaning with a phrase such as, “We agree!” Or you could use the Hebrew term and explain what it means in this context: “Amen! Yahweh is truly great!”
8:6	e1e7		rc://*/ta/man/translate/translate-symaction	בְּ⁠מֹ֣עַל יְדֵי⁠הֶ֔ם	1	In ancient Israel, lifted hands were the posture of prayer. By this gesture, the people showed that they were joining Nehemiah in prayer before he read from the law.
8:6	e1e9		rc://*/ta/man/translate/figs-synecdoche	וַ⁠יִּקְּד֧וּ וַ⁠יִּשְׁתַּחֲוֻּ֛ לַ⁠יהוָ֖ה אַפַּ֥יִם אָֽרְצָ⁠ה	1	**Nostrils** here represent the nose, and the nose represents all of the face. Alternate translation: “they knelt down and then lay down with their faces on the ground to worship Yahweh.”
8:7	e1f1		rc://*/ta/man/translate/translate-names	וְ⁠יֵשׁ֡וּעַ וּ⁠בָנִ֡י וְ⁠שֵׁרֵ֥בְיָ֣ה ׀ יָמִ֡ין עַקּ֡וּב שַׁבְּתַ֣י ׀ הֽוֹדִיָּ֡ה מַעֲשֵׂיָ֡ה קְלִיטָ֣א עֲזַרְיָה֩ יוֹזָבָ֨ד חָנָ֤ן פְּלָאיָה֙	1	These are the names of thirteen men.
8:7	e1f3			וְ⁠הַ⁠לְוִיִּ֔ם	1	This expression could mean something like, “yes, the Levites,” indicating that all of these men were Levites. That means that they were descendants of Levi and had a special assignment, helping the priests. Alternate translation: “who were Levites.”
8:7	e1f5		rc://*/ta/man/translate/figs-explicit	מְבִינִ֥ים אֶת־הָ⁠עָ֖ם לַ⁠תּוֹרָ֑ה וְ⁠הָ⁠עָ֖ם עַל־עָמְדָֽ⁠ם	1	The implication is that Ezra paused regularly throughout the morning to allow this. If it would be helpful in your language, you could say that explicitly. Alternate translation: “explained the meaning of the Law to the people as they stood in their places in the crowd. Ezra paused regularly to allow this.”
8:8	s5er			וַֽ⁠יִּקְרְא֥וּ בַ⁠סֵּ֛פֶר בְּ⁠תוֹרַ֥ת הָ⁠אֱלֹהִ֖ים מְפֹרָ֑שׁ	1	This probably indicates that each of the Levites who circulated among the crowd likely had his own written copy of the Law of Moses and used that to teach the people. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Each of these Levites had his own the scroll of the law of God and read aloud from it”
8:8	e1f7			מְפֹרָ֑שׁ	1	The exact meaning of this Hebrew term is unknown. This expression could mean that the Levites read loudly and clearly so that the groups they were talking to within the crowd could hear and understand them. It could also mean that they went over one section at a time with the people, after Ezra had read that section to everyone. It might also imply that the people could not understand the language in which the book of the Law was written, so the Levites needed to interpret it into the language that the people could understand. However, none of these possibilities are certain. Alternate translation: “clearly” or “one section at a time”
8:8	e1f9		rc://*/ta/man/translate/figs-doublet	בַ⁠סֵּ֛פֶר בְּ⁠תוֹרַ֥ת הָ⁠אֱלֹהִ֖ים	1	These two phrases mean similar things. You do not need to repeat both of them in your translation if that would be confusing for your readers. Alternate translation: “from the Law of Moses”
8:8	e1g1		rc://*/ta/man/translate/translate-unknown	וְ⁠שׂ֣וֹם שֶׂ֔כֶל	1	The exact meaning of this phrase in Hebrew is unknown. Most likely, it means either: (1) that the Levites were interpreting from one language into another, because the people could not understand the language in which the book of the Law was written, or (2) that the Levites were explaining the meaning of the Law to the people because it was difficult to understand. Alternate translateion: “and they explained what it meant”
8:8	vsq9		rc://*/ta/man/translate/figs-abstractnouns	שֶׂ֔כֶל	1	**Interpretation** is an abstract noun that refers to the meaning of the Law of Moses. If it would be helpful in your language, you could translate the idea behind it with a phrase that uses a verb such as “mean.” Alternate translation: “what it meant”
8:8	e1g3			וַ⁠יָּבִ֖ינוּ בַּ⁠מִּקְרָֽא	1	Here **they** refers to the people in the crowd. Alternate translation: “That way the people in the crowd could understand what Ezra was reading”
8:9	e1g5		rc://*/ta/man/translate/translate-unknown	נְחֶמְיָ֣ה ה֣וּא הַ⁠תִּרְשָׁ֡תָא	1	As in [7:65](../07/65.md) and [7:70](../07/70.md), **Tirshatha** is the formal Persian title of the governor. If it would be helpful in your language, you could simply say “governor,” or you could state the title and then explain it. Alternate translation: “Nehemiah the governor” or “Nehemiah the Tirshatha (that is, the governor)”
8:9	e1g7		rc://*/ta/man/translate/writing-participants	נְחֶמְיָ֣ה ה֣וּא הַ⁠תִּרְשָׁ֡תָא	1	This is the first time that Nehemiah appears as a character while someone else is telling the story. Previously in the book, he has been the one telling the story, and so he has referred to himself as “I.” To give him more of an introduction here, you could say something like, “Nehemiah, who was the governor” or “Nehemiah, who was the Tirshatha (that is, the governor).”
8:9	e1g9		rc://*/ta/man/translate/figs-distinguish	וְ⁠עֶזְרָ֣א הַ⁠כֹּהֵ֣ן ׀ הַ⁠סֹּפֵ֡ר	1	Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a priest and a scribe”
8:9	e1h1			וְ⁠הַ⁠לְוִיִּם֩ הַ⁠מְּבִינִ֨ים אֶת־הָ⁠עָ֜ם	1	See how you translated this phrase in [8:7](../08/07.md). Alternate translation: “The Levites who were explaining the meaning of the Law to the people.”
8:9	e1h3		rc://*/ta/man/translate/figs-explicit	הַ⁠יּ֤וֹם קָדֹֽשׁ־הוּא֙ לַ⁠יהוָ֣ה	1	As a note to verse [8:1](../08/01.md) explains, this particular holiday was the Festival of Trumpets. If it would be helpful in your language, you could say this explicitly. Alternate translation: “This is a holy day, set apart to worship Yahweh. It is the Festival of Trumpets.”
8:9	e1h5		rc://*/ta/man/translate/figs-doublet	הַ⁠יּ֤וֹם קָדֹֽשׁ־הוּא֙ לַ⁠יהוָ֣ה	1	These two phrases mean similar things. The leaders were reminding the people that this was one of the festival days that Yahweh had told them to set apart as special times of worship and celebration. If it would be helpful in your language, you could combine these phrases. Alternate translation: “This is a special day for worshiping Yahweh.”
8:9	e1h7		rc://*/ta/man/translate/grammar-connect-logic-result	אַל־תִּֽתְאַבְּל֖וּ וְ⁠אַל־תִּבְכּ֑וּ	1	The leaders are saying that since this is a day for celebration, it is not appropriate for the people to be weeping. If it would be helpful in your language, you could show this connection by beginning this sentence with a word such as “so.” Alternate translation: “So do not mourn or cry.”
8:9	e1h9		rc://*/ta/man/translate/figs-doublet	אַל־תִּֽתְאַבְּל֖וּ וְ⁠אַל־תִּבְכּ֑וּ	1	**Mourn** and **weep** mean the same thing. The leaders use both words together to emphasize that the people should be cheerful, not sad, on a festival day. If it would be helpful in your language, you could combine these words in a single expression. Alternate translation: “So you should not be crying”
8:9	e1i1		rc://*/ta/man/translate/grammar-connect-logic-result	בוֹכִים֙ כָּל־הָ⁠עָ֔ם כְּ⁠שָׁמְעָ֖⁠ם אֶת־דִּבְרֵ֥י הַ⁠תּוֹרָֽה	1	If it would be helpful in your language, you could put this sentence first in the verse, since it gives the reason for the results that are described in the rest of the verse. Alternate translation: “The people in the crowd began to weep when they heard what was in the Law of Moses.”
8:9	e1i3		rc://*/ta/man/translate/figs-explicit	בוֹכִים֙ כָּל־הָ⁠עָ֔ם כְּ⁠שָׁמְעָ֖⁠ם אֶת־דִּבְרֵ֥י הַ⁠תּוֹרָֽה	1	The implication is that the people began to weep because they recognized that they had not been obeying what God had commanded them in the Law of Moses. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “The people in the crowd began to weep when they heard what was in the Law of Moses, because they recognized that they had not been obeying what it commanded.”
8:9	wky3		rc://*/ta/man/translate/figs-hyperbole	כָּל־הָ⁠עָ֔ם	1	This is a generalization that indicates there was great weeping among the people. Alternate translation: “the people in the crowd”
8:10	e1i5		rc://*/ta/man/translate/figs-explicit	וַ⁠יֹּ֣אמֶר לָ⁠הֶ֡ם	1	The story does not specify who said this. However, it is probably either Nehemiah or Ezra, since they are named at the beginning of the previous verse. And since what follow are instructions for how to observe a religious occasion, it is most likely Ezra. If it would be helpful to your readers, you could suggest that. Alternate translation: “Ezra told them”
8:10	e1i7		rc://*/ta/man/translate/figs-metaphor	לְכוּ֩ אִכְל֨וּ מַשְׁמַנִּ֜ים וּ⁠שְׁת֣וּ מַֽמְתַקִּ֗ים	1	This could mean, “Go home” and do this, since the people would likely have their holiday meals at home. Or it could mean, “Go ahead” and do this, even though you are feeling sad. Alternate translation: “Go home and celebrate with a good meal” or “Go ahead, celebrate with a good meal.”
8:10	smq2		rc://*/ta/man/translate/figs-metonymy	אִכְל֨וּ מַשְׁמַנִּ֜ים וּ⁠שְׁת֣וּ מַֽמְתַקִּ֗ים	1	**The fat** and **the sweet** are figurative ways of referring to food and drink that is particularly tasty and shared in celebrations. The speaker is describing this food and drink by things associated with it, the fatness and the sweetness. Alternate translation: “Celebrate with a good meal.”
8:10	e1i9		rc://*/ta/man/translate/figs-doublet	אִכְל֨וּ מַשְׁמַנִּ֜ים וּ⁠שְׁת֣וּ מַֽמְתַקִּ֗ים	1	Eating and drinking are used together here to convey a single idea, celebrating. If it would be helpful in your language, you could combine them into a single phrase. Alternate translation: “Celebrate with a good meal.”
8:10	e1j1		rc://*/ta/man/translate/figs-activepassive	וְ⁠שִׁלְח֤וּ מָנוֹת֙ לְ⁠אֵ֣ין נָכ֣וֹן ל֔⁠וֹ	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “Share some of your meal with those who have not prepared anything for themselves”
8:10	e1j3		rc://*/ta/man/translate/figs-explicit	וְ⁠שִׁלְח֤וּ מָנוֹת֙ לְ⁠אֵ֣ין נָכ֣וֹן ל֔⁠וֹ	1	This may actually refer to the poor and indicate that they would not be able to afford rich food and drink. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “share some of your meal with the poor, who cannot afford rich food and drink.”
8:10	e1j5		rc://*/ta/man/translate/figs-doublet	כִּֽי־קָד֥וֹשׁ הַ⁠יּ֖וֹם לַ⁠אֲדֹנֵ֑י⁠נוּ	1	These two phrases mean similar things. As in [8:9](../08/09.md), together they mean, “This is a special day for worshiping our Lord.” If it would be helpful in your language, you could combine these phrases like that.
8:10	e1j7		rc://*/ta/man/translate/grammar-connect-logic-result	כִּֽי־קָד֥וֹשׁ הַ⁠יּ֖וֹם לַ⁠אֲדֹנֵ֑י⁠נוּ	1	If it would be helpful in your language, you could move this phrase to the beginning of the quotation because it gives the reason for the resulting actions that are described in the rest of the quotation. You could also connect this phrase to the ones that would then follow with a word like “so,” to show the connection. Alternate translation: “Today is a holy day set apart to worship our Lord. So … ”
8:10	ach1		rc://*/ta/man/translate/figs-activepassive	וְ⁠אַל־תֵּ֣עָצֵ֔בוּ	1	If it would be helpful in your language, you could express this same idea with an active form, and you could say what is causing the action. Alternate translation: “You have recognized that you have not obeyed the Law of Moses, but do not let that make you sad”
8:10	e1j9		rc://*/ta/man/translate/figs-explicit	כִּֽי־חֶדְוַ֥ת יְהוָ֖ה הִ֥יא מָֽעֻזְּ⁠כֶֽם	1	The implication is that if a person is truly sorry for disobeying, Yahweh does not want that person to fear punishment or to grieve for the way they have offended. Instead, Yahweh wants them to be encouraged that they can live in a new way and to be happy about that. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “because Yahweh wants you to be happy and encouraged about living in a new way”
8:10	sni7		rc://*/ta/man/translate/figs-abstractnouns	חֶדְוַ֥ת & מָֽעֻזְּ⁠כֶֽם	1	If it would be helpful in your language, you could translate the ideas behind the abstract nouns **joy** and **strength** with adjectives. Alternate translation: “happy … encouraged”
8:11	e1k1		rc://*/ta/man/translate/figs-hyperbole	מַחְשִׁ֤ים לְ⁠כָל־הָ⁠עָם֙	1	These are two overstatements that emphasize how encouraging the Levites were trying to be. **All the people** does not mean everyone in the crowd, but those who were crying. **Be silent** does not mean “say nothing” or “make no noise,” but “stop crying.” (Certainly the Levites hoped that these people would soon be talking and laughing with others at celebration meals.) Alternate translation: “encouraged the people who were weeping to stop crying”
8:11	e1k3		rc://*/ta/man/translate/grammar-connect-logic-result	הַ֔סּוּ כִּ֥י הַ⁠יּ֖וֹם קָדֹ֑שׁ וְ⁠אַל־תֵּעָצֵֽבוּ	1	If it would be helpful in your language, you could put your translation of “for today is holy” first since it gives the reason for the resulting actions in the other two phrases. You could also show the connection by using a word such as “so.” Alternate translation: “This is a day of celebration, so stop crying now, and do not be sad”
8:11	sxx6			הַ֔סּוּ	1	This is a word that signals to a person that they should be quiet. If your language has a similar expression, you can use it in your translation. If it would be helpful in your language, you could also give the meaning in this context. Alternate translation: “Shhh” or “Stop crying now”
8:11	fjz6		rc://*/ta/man/translate/figs-activepassive	וְ⁠אַל־תֵּעָצֵֽבוּ	1	If you expressed the idea behind this phrase with an active form in [8:10](../08/10.md) and you said there what was causing the action, you would not need to repeat that information here. Alternate translation: “do not be sad”
8:12	e1k5		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יֵּלְכ֨וּ כָל־הָ⁠עָ֜ם לֶ⁠אֱכֹ֤ל וְ⁠לִ⁠שְׁתּוֹת֙ וּ⁠לְ⁠שַׁלַּ֣ח מָנ֔וֹת וְ⁠לַ⁠עֲשׂ֖וֹת שִׂמְחָ֣ה גְדוֹלָ֑ה	1	If it would be helpful in your language, you could put the last phrase at the beginning of the sentence since it gives the reason for the rest of the actions. Alternate translation: “So the people celebrated by eating and drinking and sharing with the poor”
8:12	e1k7		rc://*/ta/man/translate/figs-explicit	לֶ⁠אֱכֹ֤ל וְ⁠לִ⁠שְׁתּוֹת֙	1	The implication is that they enjoyed the special food and drink described in [8:10](../08/10.md). If it would be helpful in your language, you could say that explicitly. Alternate translation: “eating rich foods and drinking sweet drinks”
8:12	e1k9		rc://*/ta/man/translate/figs-doublet	לֶ⁠אֱכֹ֤ל וְ⁠לִ⁠שְׁתּוֹת֙	1	Eating and drinking are used together here to convey a single idea, celebrating. If it would be helpful in your language, you could combine them into a single phrase. Alternate translation: “celebrating with festive meals”
8:12	e1l3		rc://*/ta/man/translate/figs-explicit	וּ⁠לְ⁠שַׁלַּ֣ח מָנ֔וֹת	1	The implication is that they sent these portions to the poor, who would not have been able to afford rich food and drink, as described in [8:10](../08/10.md). If it would be helpful in your language, you could say that explicitly. Alternate translation: “sharing with the poor”
8:12	z1gc		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠לַ⁠עֲשׂ֖וֹת שִׂמְחָ֣ה גְדוֹלָ֑ה	1	The abstract noun **rejoicing** can be expressed as a verb. Alternate translation: “and to rejoice greatly”
8:12	e1l5		rc://*/ta/man/translate/figs-explicit	כִּ֤י הֵבִ֨ינוּ֙ בַּ⁠דְּבָרִ֔ים אֲשֶׁ֥ר הוֹדִ֖יעוּ לָ⁠הֶֽם	1	The implication is that the leaders helped the people recognize that being able to understand Yahweh’s law should be a source of joy and encouragement to them. They should not be sad or discouraged because they had disobeyed in the past, because now they would know how to obey. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “because now that they were able to understand God’s law, they would be able to obey it in the future”
8:12	e1l7		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֤י הֵבִ֨ינוּ֙ בַּ⁠דְּבָרִ֔ים אֲשֶׁ֥ר הוֹדִ֖יעוּ לָ⁠הֶֽם	1	If it would be helpful in your language, you could put this phrase at the beginning of the verse since it gives the reason for the rest of the actions that the verse describes. You could show the connection by using a word like “so” after this phrase. Alternate translation: “the people realized that they would be able to obey God’s law in the future because now they were able to understand it. So … ”
8:12	e1l9		rc://*/ta/man/translate/figs-activepassive	הֵבִ֨ינוּ֙ בַּ⁠דְּבָרִ֔ים אֲשֶׁ֥ר הוֹדִ֖יעוּ לָ⁠הֶֽם	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 understood God’s law when Ezra and the Levites explained it to them”
8:13	uj5j		rc://*/ta/man/translate/translate-ordinal	וּ⁠בַ⁠יּ֣וֹם הַ⁠שֵּׁנִ֡י	1	Alternate translations: “On day 2” or “On the next day”
8:13	e1m1		rc://*/ta/man/translate/figs-activepassive	נֶאֶסְפוּ֩ & אֶל	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “gathered to meet with”
8:13	e1m3		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֨י הָ⁠אָב֜וֹת לְ⁠כָל־הָ⁠עָ֗ם	1	As in [7:70](../07/70.md), this seems to be an abbreviated way of saying “the heads of father’s houses.” The full expression “father’s house” or “house of the father” is used in [7:61](../07/61.md). See how you translated it there, and review the note there if that would be helpful. Alternate translation: “some clan leaders from throughout Judah”
8:13	e1m5		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֨י	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “leaders”
8:13	e1m7		rc://*/ta/man/translate/figs-distinguish	עֶזְרָ֖א הַ⁠סֹּפֵ֑ר	1	Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a scribe”
8:13	e1m9		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠לְ⁠הַשְׂכִּ֖יל אֶל־דִּבְרֵ֥י הַ⁠תּוֹרָֽה	1	If it would be helpful in your language, you could put this phrase at the beginning of the verse, since it gives the reason for the rest of the actions that the verse describes. You could show the connection by using a word like “so” after this phrase. Alternate translation: “the people realized that they needed to understand God’s law much better. So … ”
8:13	e1n1		rc://*/ta/man/translate/figs-explicit	וּ⁠לְ⁠הַשְׂכִּ֖יל אֶל־דִּבְרֵ֥י הַ⁠תּוֹרָֽה	1	The implication is that while the people realized this, they also realized it would not be practical for large crowds to gather in Jerusalem every day so that all the people could receive Ezra’s teaching at once. Instead, they asked the family and religious leaders in Judah to meet with Ezra and learn from him so that they could then pass the teachings along. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “The people realized that they needed to understand God’s law much better, so they asked their family and religious leaders to meet with Ezra and learn more things from him that they could then pass along.”
8:14	e1n3		rc://*/ta/man/translate/figs-idiom	וַֽ⁠יִּמְצְא֖וּ כָּת֣וּב בַּ⁠תּוֹרָ֑ה אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ בְּ⁠יַד־מֹשֶׁ֔ה	1	**Found** does not mean that these leaders were looking for something, but that they learned this as they were studying with Ezra. Alternate translation: “they learned that in the Law, Yahweh had commanded through Moses”
8:14	e1n5		rc://*/ta/man/translate/figs-explicit	וַֽ⁠יִּמְצְא֖וּ כָּת֣וּב בַּ⁠תּוֹרָ֑ה אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ בְּ⁠יַד־מֹשֶׁ֔ה	1	Because it was already the seventh month, it seems likely that Ezra showed this passage to the leaders intentionally because it was something they could and should obey immediately. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Ezra showed them something that Yahweh had commanded through Moses that they could do right away”
8:14	e1n7		rc://*/ta/man/translate/figs-metaphor	בְּ⁠יַד־מֹשֶׁ֔ה	1	Here, **hand** represents control and action. Alternate translation: “through Moses”
8:14	e1n9			אֲשֶׁר֩ יֵשְׁב֨וּ בְנֵֽי־יִשְׂרָאֵ֧ל בַּ⁠סֻּכּ֛וֹת בֶּ⁠חָ֖ג בַּ⁠חֹ֥דֶשׁ הַ⁠שְּׁבִיעִֽי	1	This refers to the commandment establishing the Festival of Tabernacles. The purpose of this festival was to remind the Israelites that their ancestors had lived in temporary shelters when they traveled through the wilderness from Egypt to Canaan. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “The people of Israel should live in temporary shelters during the Festival of Tabernacles to remind them that their ancestors lived in shelters when they traveled through the wilderness from Egypt to Canaan”
8:14	e1o1		rc://*/ta/man/translate/figs-metaphor	בְנֵֽי־יִשְׂרָאֵ֧ל	1	**Sons** here means **descendants.** In this context it includes both men and women. Alternate translation: “the people of Israel”
8:14	ur1h			יֵשְׁב֨וּ & בַּ⁠סֻּכּ֛וֹת	1	As [8:15](../08/15.md) explains, these **huts** or temporary shelters were to be made from leafy tree branches. The people were supposed to live in these shelters as their home for a week. This was a way of remembering and celebrating the way Yahweh had protected their ancestors when they had only temporary shelters to live in. Alternate translation: “stay in temporary shelters”
8:14	e1o3		rc://*/ta/man/translate/translate-unknown	בֶּ⁠חָ֖ג בַּ⁠חֹ֥דֶשׁ הַ⁠שְּׁבִיעִֽי	1	This means the Festival of Tabernacles, which Yahweh commanded the people to celebrate in the seventh month of the Hebrew calendar.
8:14	efg4		rc://*/ta/man/translate/translate-ordinal	בַּ⁠חֹ֥דֶשׁ הַ⁠שְּׁבִיעִֽי	1	This means the seventh month of the Hebrew calendar. Alternate translation: “month 7”
8:15	rq6z		rc://*/ta/man/translate/figs-parallelism	וַ⁠אֲשֶׁ֣ר יַשְׁמִ֗יעוּ וְ⁠יַעֲבִ֨ירוּ ק֥וֹל	1	These two phrases mean similar things. They describe how the family and religious leaders were supposed to send a message to everyone in Judah. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “they should publicly proclaim”
8:15	es8r		rc://*/ta/man/translate/figs-merism	בְּ⁠כָל־עָרֵי⁠הֶם֮ וּ⁠בִ⁠ירוּשָׁלִַ֣ם	1	Here the story describes the whole population of the province of Judah by referring to its smaller cities and towns and to its large capital city of Jerusalem. The expression includes everything in between these two extremes. Alternate translation: “to everyone in Judah,” otherwise “both in Jerusalem and in all the towns”
8:15	e1o5			צְא֣וּ הָ⁠הָ֗ר וְ⁠הָבִ֨יאוּ֙ עֲלֵי־זַ֨יִת֙ וַ⁠עֲלֵי־עֵ֣ץ שֶׁ֔מֶן וַ⁠עֲלֵ֤י הֲדַס֙ וַ⁠עֲלֵ֣י תְמָרִ֔ים וַ⁠עֲלֵ֖י עֵ֣ץ עָבֹ֑ת לַ⁠עֲשֹׂ֥ת סֻכֹּ֖ת כַּ⁠כָּתֽוּב	1	This is the content of the message that the leaders sent out to the people of Judah. Alternate translation: “The Law of Moses commands us to go out into the hill country and get branches from olive, wild olive, myrtle, palm, and other leafy trees to make shelters”
8:15	f9c2		rc://*/ta/man/translate/figs-synecdoche	הָ⁠הָ֗ר	1	The phrase can refer either to a single mountain or to a range of mountains and hills, which seems to be the meaning here. In this case one mountain would be used to represent the entire range. Alternate translation: “into the hill country”
8:15	jb2s		rc://*/ta/man/translate/figs-activepassive	כַּ⁠כָּתֽוּב	1	If it would be helpful in your language, you could say this with an active form, and you could say what is doing the action. Alternate translation: “as the Law of Moses commands us to do”
8:16	e1o7		rc://*/ta/man/translate/figs-ellipsis	וַ⁠יֵּצְא֣וּ הָ⁠עָם֮ וַ⁠יָּבִיאוּ֒	1	Here the story is leaving out some of the words that a sentence would ordinarily need in order to be complete. The meaning is clear from the context. Alternate translation: “the people went out and got branches”
8:16	dl2y		rc://*/ta/man/translate/figs-idiom	וַ⁠יַּעֲשׂוּ֩ לָ⁠הֶ֨ם סֻכּ֜וֹת אִ֤ישׁ עַל־גַּגּ⁠וֹ֙	1	In this context, **a man** is an idiom that means “each person” and likely “each family.” It does not mean only an adult male. Alternate translation: “and each family built shelters on their roofs”
8:16	e1o9		rc://*/ta/man/translate/figs-explicit	עַל־גַּגּ⁠וֹ֙	1	In this culture, roofs were flat and were reached by stairs that led up to them from outside the house. So a shelter could stand on the flat roof and the family could use it as a temporary home. Alternate translation: “on their flat roofs”
8:16	e1p1		rc://*/ta/man/translate/figs-explicit	וּ⁠בְ⁠חַצְרֹ֣תֵי⁠הֶ֔ם	1	In this culture, houses were built around an open courtyard. So a shelter could be set up there, within the walls of the house. Alternate translation: “and in the courtyards within the walls of their homes”
8:16	krx4		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְ⁠חַצְר֖וֹת בֵּ֣ית הָ⁠אֱלֹהִ֑ים	1	As in [6:10](../06/10.md), here the book speaks of the temple as the “house of God,” as if it were God’s dwelling place. Alternate translation: “and in the temple courtyards”
8:16	b74m		rc://*/ta/man/translate/figs-ellipsis	וּ⁠בִ⁠רְחוֹב֙ שַׁ֣עַר הַ⁠מַּ֔יִם	1	Here the story is leaving out some of the words that a sentence would ordinarily need in order to be complete. The meaning is clear from the context, since this same location is described in [8:1](../08/01.md) and [8:3](../08/03.md). Alternate translation: “and in the square in front of the Water Gate”
8:16	e1p3		rc://*/ta/man/translate/translate-names	שַׁ֣עַר הַ⁠מַּ֔יִם	1	This is the name of one of the gates of Jerusalem. See how you translated it in [3:26](../03/26.md), [8:1](../08/01.md), and [8:3](../08/03.md). Alternate translation: “the Water Gate”
8:16	e1p5		rc://*/ta/man/translate/figs-ellipsis	וּ⁠בִ⁠רְח֖וֹב שַׁ֥עַר אֶפְרָֽיִם	1	Here the story is leaving out some of the words that a sentence would ordinarily need in order to be complete. The meaning is clear from the context. Alternate translation: “and in the square in front of the Ephraim Gate”
8:16	e1p7		rc://*/ta/man/translate/translate-names	שַׁ֥עַר אֶפְרָֽיִם	1	This is the name of another one of the gates of Jerusalem. Alternate translation: “the Ephraim Gate”
8:17	e1p9		rc://*/ta/man/translate/figs-parallelism	כָֽל־הַ֠⁠קָּהָל הַ⁠שָּׁבִ֨ים מִן־הַ⁠שְּׁבִ֥י	1	These two phrases mean similar things. They refer to the people of Judah who had returned to their homeland from the exile. If it would be helpful in your language, you could combine these phrases. Alternate translation: “all the people of Judah who had returned home from exile”
8:17	n31n		rc://*/ta/man/translate/figs-metaphor	הַ֠⁠קָּהָל	1	The Old Testament often uses this expression to refer to the main body of the people of Israel. The expression envisions the way God called them out of Egypt and brought them together as a nation. At this point in their history, this main body was the people who had returned to Judah from exile. Alternate translation: “all the people of Judah who had returned home from exile”
8:17	e1q1			לֹֽא־עָשׂ֡וּ מִ⁠ימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן כֵּן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֖ד הַ⁠יּ֣וֹם הַ⁠ה֑וּא	1	Alternate translation: “the people of Israel had never before celebrated the Feast of Tabernacles by living in shelters, going all the way back to the time of Joshua the son of Nun”
8:17	e1q3		rc://*/ta/man/translate/figs-explicit	מִ⁠ימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן & עַ֖ד הַ⁠יּ֣וֹם הַ⁠ה֑וּא	1	Since it was Joshua who led the people of Israel into the land of Canaan, his time was the earliest time when they could have celebrated the Feast of Tabernacles to commemorate the journey from Egypt to Canaan. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “from the time that Joshua the son of Nun had first led them into this land until the present day”
8:17	e1q5		rc://*/ta/man/translate/figs-merism	מִ⁠ימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן & עַ֖ד הַ⁠יּ֣וֹם הַ⁠ה֑וּא	1	Here the story is describing an entire time period by speaking of its beginning and ending in order to include everything in between. If it would be helpful in your language, you could express this meaning with a single phrase. Alternate translation: “for the entire time they had lived in this land”
8:17	e1q7		rc://*/ta/man/translate/figs-idiom	מִ⁠ימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן	1	The term **day** is used here to refer to a period of time. Alternate translation: “from the time of Joshua the son of Nun”
8:17	e32u		rc://*/ta/man/translate/translate-names	יֵשׁ֨וּעַ בִּן־נ֥וּן	1	Joshua is the name of a man, and Nun is the name of his father.
8:17	cey3		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י יִשְׂרָאֵ֔ל	1	**Sons** here means “descendants.” In this context it includes both men and women. Alternate translation: “the people of Israel”
8:17	wyd6		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠תְּהִ֥י שִׂמְחָ֖ה גְּדוֹלָ֥ה מְאֹֽד	1	If it would be helpful in your language, you could express the idea behind the abstract noun **rejoicing** with an adjective. Alternate translation: “the people were very joyful”
8:18	sfx7		rc://*/ta/man/translate/figs-explicit	וַ֠⁠יִּקְרָא בְּ⁠סֵ֨פֶר תּוֹרַ֤ת הָ⁠אֱלֹהִים֙	1	**He** means Ezra, as stated explicitly in [8:3](../08/03.md) and [8:13](../08/13.md). The implication is that Ezra continued to read to the family and religious leaders who had asked him to keep teaching them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Each day throughout the festival, Ezra continued to read to the leaders from the Law of Moses”
8:18	g9rl		rc://*/ta/man/translate/figs-idiom	י֣וֹם ׀ בְּ⁠י֔וֹם	1	This is an idiom that means **each day** or **every single day.**
8:18	j9aj		rc://*/ta/man/translate/figs-merism	מִן־הַ⁠יּוֹם֙ הָֽ⁠רִאשׁ֔וֹן עַ֖ד הַ⁠יּ֣וֹם הָ⁠אַחֲר֑וֹן	1	The story is describing the entire festival by speaking of two extreme parts of it, its first day and its last day. If it would be helpful in your language, you could express this meaning with a single phrase. Alternate translation: “throughout the entire festival”
8:18	c1cp		rc://*/ta/man/translate/figs-explicit	וַ⁠יַּֽעֲשׂוּ־חָג֙ שִׁבְעַ֣ת יָמִ֔ים וּ⁠בַ⁠יּ֧וֹם הַ⁠שְּׁמִינִ֛י עֲצֶ֖רֶת כַּ⁠מִּשְׁפָּֽט	1	**They** means the people of Judah. The **ordinance** refers to the command in the Law of Moses to end the Festival of Tabernacles by gathering all of the Israelites together for a closing ceremony after seven days. Alternate translation: “The people of Judah celebrated the Festival of Tabernacles for seven days, and on the eighth day they held a closing ceremony together, as the Law of Moses commanded”
8:18	er1u		rc://*/ta/man/translate/translate-ordinal	וּ⁠בַ⁠יּ֧וֹם הַ⁠שְּׁמִינִ֛י	1	Alternate translation: “on day 8”
9:intro	sj1h				0	# Nehemiah 9 General Notes\n\n## Structure and formatting\n\nThis chapter and the next one form a single section.\n\n## Special concepts in this chapter\n\n### Prayer to God\n\nThe people prayed and thanked God for his care for them and the blessings he gave to them. They also confessed their sin of disobeying him. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/confess]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Learning from their ancestor’s mistakes\n\nThis chapter teaches that the Jews learned from the mistakes of their ancestors. They became determined to worship Yahweh alone, to not intermarry with other peoples, and to worship Yahweh as the law of Moses instructed them. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Recalling the great power of God\n\nIt was common to recall the great things God did for Israel. This is a reminder to Israel of God’s power. It is intended to bring the people to repentance and proper worship of Yahweh. (See: [[rc://*/tw/dict/bible/kt/repent]])
9:1	w8w8		rc://*/ta/man/translate/translate-hebrewmonths	וּ⁠בְ⁠יוֹם֩ עֶשְׂרִ֨ים וְ⁠אַרְבָּעָ֜ה לַ⁠חֹ֣דֶשׁ הַ⁠זֶּ֗ה	1	**This month** means the seventh month of that year according to the Hebrew calendar, as specified in [8:2](../08/02.md) and [8:14](../08/14.md). The Law of Moses said to observe the Festival of Tabernacles from the fifteenth through the twenty-second days of that month. The implication is that after that joyful celebration, the people were given one full day to rest and prepare for the gathering that this chapter describes. It had a different and more solemn purpose. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “On the twenty-fourth day of the seventh month of that year, two days after the joyful Festival of Tabernacles had ended”
9:1	f1a1		rc://*/ta/man/translate/translate-ordinal	וּ⁠בְ⁠יוֹם֩ עֶשְׂרִ֨ים וְ⁠אַרְבָּעָ֜ה לַ⁠חֹ֣דֶשׁ הַ⁠זֶּ֗ה	1	Alternate translation: “On day 24 of month 7”
9:1	lm7m		rc://*/ta/man/translate/figs-activepassive	נֶאֶסְפ֤וּ בְנֵֽי־יִשְׂרָאֵל֙	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “the people of Israel gathered together”
9:1	f1a3		rc://*/ta/man/translate/figs-explicit	נֶאֶסְפ֤וּ בְנֵֽי־יִשְׂרָאֵל֙	1	The implication is that people from all the cities and towns the province of Judah gathered together again in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “people from all over Judah gathered together again in Jerusalem”
9:1	f1a5		rc://*/ta/man/translate/figs-metaphor	בְנֵֽי־יִשְׂרָאֵל֙	1	**Sons** here means “descendants.” In this context it includes both men and women, and it refers specifically to the Israelites who were now living in Judah. Alternate translation: “the people of Israel” or “people from all over Judah”
9:1	irv4		rc://*/ta/man/translate/translate-symaction	וּ⁠בְ⁠שַׂקִּ֔ים וַ⁠אֲדָמָ֖ה עֲלֵי⁠הֶֽם	1	The people did these things to show symbolically how sorry they were for their sins. If it would be helpful in your language, you could say that explicitly. Alternate translation: “The people refrained from eating, wore rough clothing, and put dust on their heads to show that they were sorry for their sins”
9:1	f1a7		rc://*/ta/man/translate/figs-synecdoche	וַ⁠אֲדָמָ֖ה עֲלֵי⁠הֶֽם	1	**Them** in this sentence refers to the people, but it does not mean that they covered themselves entirely in dust. The story is using the whole person to refer to one part of the person, the head, which is where people in this culture put dust to express sorrow. Alternate translation: “the people … put dust on their heads”
9:2	f1a9		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּבָּֽדְלוּ֙ זֶ֣רַע יִשְׂרָאֵ֔ל מִ⁠כֹּ֖ל בְּנֵ֣י נֵכָ֑ר	1	The Israelites were conducting this ceremony as a special act of repentance for how they and their ancestors had disobeyed God. They were acknowledging how they had failed to fulfill the special assignment God had given them of modeling the blessings of living according to his ways, so it would not have been appropriate for people from other nations to take part in the ceremony. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “The people of Israel did not allow anyone from any other nation to take part in this ceremony because it was going to be a time of repentance for how they and their ancestors had disobeyed Yahweh”
9:2	xbs1		rc://*/ta/man/translate/figs-metaphor	זֶ֣רַע יִשְׂרָאֵ֔ל	1	Here, **seed** is a metaphor meaning **offspring.** It is a comparison: Just as plants produce seeds that grow into many more plants, so people can have many offspring. So the term refers to a person’s descendants. Here it means the descendants of Israel. Alternate translation: “the people of Israel”
9:2	qx58		rc://*/ta/man/translate/figs-metaphor	מִ⁠כֹּ֖ל בְּנֵ֣י נֵכָ֑ר	1	**Sons** here means **descendants.** Alternate translation: “all people from other nations”
9:2	vhc6		rc://*/ta/man/translate/figs-metaphor	וַ⁠יַּעַמְד֗וּ וַ⁠יִּתְוַדּוּ֙ עַל־חַטֹּ֣אתֵי⁠הֶ֔ם וַ⁠עֲוֺנ֖וֹת אֲבֹתֵי⁠הֶֽם	1	Here, **stood** probably does not mean “standing up,” since the next verse says that they “rose up,” which probably means that they got up from kneeling. As they were showing sorrow for their sins, they would likely have knelt to worship God, as in [8:6](../08/06.md). So **stood** probably means instead that they remained in place, by implication for some time, and made a thorough confession. Alternate translation: “they remained in place as they confessed all the wrong things that they and their ancestors had done”
9:2	f1b1		rc://*/ta/man/translate/figs-metaphor	אֲבֹתֵי⁠הֶֽם	1	**Fathers** here means “ancestors.” Alternate translation: “their ancestors”
9:3	q5p1		rc://*/ta/man/translate/translate-symaction	וַ⁠יָּק֨וּמוּ֙ עַל־עָמְדָ֔⁠ם	1	**Rose up** here likely means **stood up.** As in [8:5](../08/05.md), the people would have stood up to show respect as they listened to the reading from the Law of Moses. Alternate translation: “Then the people stood up where they were”
9:3	f1b3			וַֽ⁠יִּקְרְא֗וּ בְּ⁠סֵ֨פֶר	1	The people themselves did not read from the book. **They** here likely means Ezra and the Levites, who read similarly to the crowd that gathered on the occasion described in 8:1–12. Alternate translation: “as their leaders read to them”
9:3	qe6e		rc://*/ta/man/translate/translate-unknown	בְּ⁠סֵ֨פֶר תּוֹרַ֧ת יְהוָ֛ה אֱלֹהֵי⁠הֶ֖ם	1	This is another of the various ways that this story describes a book containing the Law of Moses. Alternate translation: “from the Law of Moses” or “from the law that Yahweh had given through Moses”
9:3	je9t		rc://*/ta/man/translate/translate-unknown	רְבִעִ֣ית הַ⁠יּ֑וֹם וּ⁠רְבִעִית֙	1	In this culture the day and the night were each divided into four equal parts of three hours each. So this means that the people listened to a reading of the Law for three hours, and then they spent the next three hours in prayer and confession. Alternate translation: “for three hours, and then for another three hours”
9:4	bc94		rc://*/ta/man/translate/figs-explicit	וַ⁠יָּ֜קָם עַֽל־מַֽעֲלֵ֣ה הַ⁠לְוִיִּ֗ם יֵשׁ֨וּעַ וּ⁠בָנִ֜י קַדְמִיאֵ֧ל שְׁבַנְיָ֛ה בֻּנִּ֥י שֵׁרֵבְיָ֖ה בָּנִ֣י כְנָ֑נִי	1	The name of the stairs suggests that the men listed were Levites. That is, they were descendants of Levi who had the special assignment of helping the priests. If it would be helpful to your readers, you could suggest this in your translation. Alternate translation: “Eight Levites named Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani climbed up the stairs leading to the platform”
9:4	f1b5		rc://*/ta/man/translate/translate-unknown	וַ⁠יָּ֜קָם עַֽל־מַֽעֲלֵ֣ה הַ⁠לְוִיִּ֗ם	1	In context, the **stairs of the Levites** seem to be stairs that led up to the platform that was built for the occasion described in chapter 8, or to another platform or platforms similar to it that allowed religious leaders to be seen and heard during large gatherings. The stairs likely had this name because they enabled the Levites to move back and forth from up on the platform to down among the people. Here, they also serve as a raised platform of their own on which the Levites can stand and be seen and heard. Alternate translation: “climbed up onto the stairs to the platform” or “the stairs that had been built for the Levites”
9:4	f1b7		rc://*/ta/man/translate/figs-idiom	וַ⁠יָּ֜קָם עַֽל	1	**Rose up** in this context seems to mean that these men climbed up onto the stairs and stood on them. Alternate translation: “climbed up onto”
9:4	f1b9		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וַ⁠יָּ֜קָם	1	It seems that in this verse the story is describing something that happened during the second three-hour period, at the same time as the people were praying and confessing. You could indicate this with an introductory phrase. Alternate translation: “While the people were doing this”
9:4	zl5j		rc://*/ta/man/translate/translate-names	יֵשׁ֨וּעַ וּ⁠בָנִ֜י קַדְמִיאֵ֧ל שְׁבַנְיָ֛ה בֻּנִּ֥י שֵׁרֵבְיָ֖ה בָּנִ֣י כְנָ֑נִי	1	These are the names of eight men.
9:4	u4pu		rc://*/ta/man/translate/figs-explicit	וַֽ⁠יִּזְעֲקוּ֙ בְּ⁠ק֣וֹל גָּד֔וֹל אֶל־יְהוָ֖ה אֱלֹהֵי⁠הֶֽם	1	The implication is that they did this to offer public prayers of confession on behalf of the people, and perhaps also to guide the people to pray themselves on particular topics. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “They prayed to Yahweh their God on behalf of the people, speaking loudly so that everyone could hear them.”
9:5	j96x			הַ⁠לְוִיִּ֡ם	1	This phrase indicates that the eight men listed were Levites. If you said in your translation that the eight men listed in [8:4](../08/04.md) were also Levites, here you could say, “Eight more Levites named.”
9:5	yk5b		rc://*/ta/man/translate/translate-names	יֵשׁ֣וּעַ וְ֠⁠קַדְמִיאֵל בָּנִ֨י חֲשַׁבְנְיָ֜ה שֵׁרֵֽבְיָ֤ה הֽוֹדִיָּה֙ שְׁבַנְיָ֣ה פְתַֽחְיָ֔ה	1	These are the names of eight men.
9:5	m3eu		rc://*/ta/man/translate/translate-symaction	ק֗וּמוּ	1	Here, **rise up** seems to mean “get up from a kneeling posture.” This would have symbolized that a new part of the ceremony was beginning. The people were to move from sorrowful confession to a resolute and joyful rededication of their community to God.
9:5	f1c1		rc://*/ta/man/translate/figs-idiom	בָּרֲכוּ֙ אֶת־יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֔ם מִן־הָ⁠עוֹלָ֖ם עַד־הָ⁠עוֹלָ֑ם	1	The Levites speak these words to the people. They are not telling the people to praise God during all the time from eternity past to eternity future. Rather, they are using an idiom, “from eternity to eternity,” to mean that Yahweh is the God who has always existed and will always exist. If it would be helpful in your language, you could put it in those terms. Alternate translation: “Praise Yahweh, your God, who has always existed and will always exist”
9:5	tve4		rc://*/ta/man/translate/figs-aside	וִ⁠יבָֽרְכוּ֙ שֵׁ֣ם כְּבוֹדֶ֔⁠ךָ	1	In this sentence, the Levite who is speaking turns abruptly from addressing the people to addressing God. (**Your** in the previous sentence meant the people, while **your** here refers to God.) This is somewhat like the places earlier in the book where Nehemiah stops addressing his readers and speaks directly to God in prayer. However, here the people are meant to hear and do what is being described. So If it would be helpful in your language, you could express these as words that continue to be directed to the people, as in the previous sentence. Alternate translation: “Praise his glorious name”
9:5	f1c3		rc://*/ta/man/translate/figs-metonymy	וִ⁠יבָֽרְכוּ֙ שֵׁ֣ם כְּבוֹדֶ֔⁠ךָ	1	As in [1:9](../01/09.md), **name** is a figurative way of referring to the fame or reputation of a person. This is described by something associated with it, how well known someone’s name is and how people react to hearing it. God’s reputation, in turn, is based on what he has done and what this reveals about who he is, and so his “name” would also represent that. Alternate translation: “praise you for who you are and what you have done”
9:5	f1c5		rc://*/ta/man/translate/figs-metaphor	וּ⁠מְרוֹמַ֥ם עַל־כָּל־בְּרָכָ֖ה וּ⁠תְהִלָּֽה	1	Here God’s name is described in a spatial metaphor as being higher than or lifted up above blessing and praise. This means that all of the things that people could do to honor and praise God could never be sufficient to acknowledge how much honor and praise he actually deserves. Alternate translation: “we can never bless you and praise you as much as you deserve”
9:5	f1c7		rc://*/ta/man/translate/figs-abstractnouns	עַל־כָּל־בְּרָכָ֖ה וּ⁠תְהִלָּֽה	1	**Blessing** and **praise** are abstract nouns that refer to the act of openly honoring someone for their character and actions. If it would be helpful in your language, you could translate the idea behind these words with the verb forms of these words. Alternate translation: “we can never bless you and praise you as much as you deserve”
9:5	f1c9		rc://*/ta/man/translate/figs-doublet	עַל־כָּל־בְּרָכָ֖ה וּ⁠תְהִלָּֽה	1	In this context, **blessing** and **praise** mean basically the same thing. If it would be helpful in your language, you could combine these words. Alternate translation: “we can never acknowledge you sufficiently”
9:6	f1d1		rc://*/ta/man/translate/figs-explicit	אַתָּה־ה֣וּא יְהוָה֮ לְ⁠בַדֶּ⁠ךָ֒	1	At the end of the previous verse, the Levites started speaking to God, but they still meant for the people to hear their words and do what they said. Now the Levites are addressing God directly in prayer. If it would be helpful in your language, you could indicate this with an introductory phrase. Alternate translation: “Then these Levites prayed to God and said, ‘Yahweh, you are the only true God”
9:6	f1d3		rc://*/ta/man/translate/figs-idiom	אַתָּה־ה֣וּא יְהוָה֮ לְ⁠בַדֶּ⁠ךָ֒	1	This means **you alone are the one** or **you are the only one.** Alternate translation: “You, Yahweh, are the only true God”
9:6	f1d5		rc://*/ta/man/translate/translate-unknown	הַ⁠שָּׁמַיִם֩ שְׁמֵ֨י הַ⁠שָּׁמַ֜יִם	1	In the ancient Hebrew cosmology, the first phrase likely referred to the sky, which was envisioned as a solid dome above the earth (See: the note to [1:9](../01/09.md)). The second phrase likely referred to the realm beyond the sky, which was understood to be the dwelling place of God. Alternate translation: “the sky and everything beyond it”
9:6	k5l3		rc://*/ta/man/translate/figs-metaphor	וְ⁠כָל־צְבָאָ֗⁠ם	1	**Host** means army. The “host of heaven” is likely a figurative expression for the stars, which seem like a large army in the sky. However, this phrase might refer to heavenly beings which dwell in heaven with God. Alternate translation: “and all the stars”
9:6	f1d7			וְ⁠אַתָּ֖ה מְחַיֶּ֣ה אֶת־כֻּלָּ֑⁠ם	1	**Them** means everything living on the land and in the seas. Alternate translation: “You give life to all of these creatures” or “you are the one who created all of these living things”
9:6	f1d9		rc://*/ta/man/translate/figs-metaphor	וּ⁠צְבָ֥א הַ⁠שָּׁמַ֖יִם לְ⁠ךָ֥ מִשְׁתַּחֲוִֽים	1	Earlier in the sentence, the **host of heaven** was a figurative way of describing the stars as if they were an army. Now here, the stars themselves represent the angels of heaven. Alternate translation: “all the angels bow down and worship you”
9:7	id6f			אַתָּה־הוּא֙ יְהוָ֣ה הָ⁠אֱלֹהִ֔ים אֲשֶׁ֤ר בָּחַ֨רְתָּ֙ בְּ⁠אַבְרָ֔ם	1	Alternate translation: “You, Yahweh, are the God who chose Abram”
9:7	f1e1		rc://*/ta/man/translate/figs-explicit	בָּחַ֨רְתָּ֙ בְּ⁠אַבְרָ֔ם	1	Abram was the ancestor of the Israelites. God chose to make him and his descendants a community that would model for the whole world the blessings of living according to his ways. The Levites mention this first because it is the very beginning of the Israelites’ history as God’s chosen people. They will describe the rest of this history, up to their present day, in the rest of their prayer. If it would be helpful to your readers, you could explain this. Alternate translation: “chose Abram to be the ancestor of your people”
9:7	f1e3		rc://*/ta/man/translate/translate-names	בְּ⁠אַבְרָ֔ם	1	This is the name of a man.
9:7	us45		rc://*/ta/man/translate/figs-explicit	וְ⁠הוֹצֵאת֖⁠וֹ מֵ⁠א֣וּר כַּשְׂדִּ֑ים	1	Throughout their prayer, the Levites assume that the people listening will understand the significance of the details they mention for the Israelites’ history as God’s chosen people. If it would be helpful to your readers, you could give the reason why God brought Abram out of this city. Alternate translation: “He was living among the Chaldean people in the city of Ur, but you told him to leave there and go to a land that you would give to his descendants”
9:7	f1e5		rc://*/ta/man/translate/translate-names	מֵ⁠א֣וּר כַּשְׂדִּ֑ים	1	This is the name of a city and a people group. Alternate translation: “the city of Ur, where the Chaldean people lived”
9:7	f1e7		rc://*/ta/man/translate/figs-explicit	וְ⁠שַׂ֥מְתָּ שְּׁמ֖⁠וֹ אַבְרָהָֽם	1	Once again the Levites assume that their listeners will understand the significance of this detail. If it would be helpful to your readers, you could give the reason why God changed Abram’s name to Abraham. Alternate translation: “You changed his name to Abraham, ‘father of a multitude,’ because he would be like a father to many nations”
9:8	f1e9		rc://*/ta/man/translate/figs-metaphor	וּ⁠מָצָ֣אתָ אֶת־לְבָב⁠וֹ֮ נֶאֱמָ֣ן לְ⁠פָנֶי⁠ךָ֒	1	Here, **found** is an idiom for someone discovering something to be true. It does not mean that God was looking for something he had lost. Alternate translation: “You recognized that he was completely loyal to you”
9:8	f1f1		rc://*/ta/man/translate/figs-metaphor	וּ⁠מָצָ֣אתָ אֶת־לְבָב⁠וֹ֮ נֶאֱמָ֣ן לְ⁠פָנֶי⁠ךָ֒	1	Here, Abraham’s **heart** represents his thoughts and will, that is, his inner being. Alternate translation: “You recognized that he was completely loyal to you”
9:8	ej7e		rc://*/ta/man/translate/figs-metaphor	וּ⁠מָצָ֣אתָ אֶת־לְבָב⁠וֹ֮ נֶאֱמָ֣ן לְ⁠פָנֶי⁠ךָ֒	1	Here, **face** is a metaphor for a person’s perception, referring to God’s perception of Abraham. Alternate translation: “You recognized that he was completely loyal to you”
9:8	f1f3		rc://*/ta/man/translate/figs-idiom	וְ⁠כָר֨וֹת עִמּ֜⁠וֹ הַ⁠בְּרִ֗ית	1	To **cut** a covenant is a Hebrew idiom for making a solemn agreement with a person. The expression comes from the way animals were cut into pieces during covenant ceremonies to show what the parties wanted God to do to anyone who broke the agreement. But the meaning here is idiomatic. It is not a direct reference to such a ceremony, but only to the making of the covenant. Alternate translation: “you made an agreement with him” or “you made a promise to him”
9:8	f1f5		rc://*/ta/man/translate/figs-metaphor	לָ⁠תֵ֡ת אֶת־אֶרֶץ֩ & לָ⁠תֵ֣ת לְ⁠זַרְע֑⁠וֹ	1	**Seed** is a metaphor meaning **offspring.** Alternate translation: “to give his descendants the land”
9:8	vbx8		rc://*/ta/man/translate/translate-names	הַ⁠כְּנַעֲנִ֨י הַ⁠חִתִּ֜י הָ⁠אֱמֹרִ֧י וְ⁠הַ⁠פְּרִזִּ֛י וְ⁠הַ⁠יְבוּסִ֥י וְ⁠הַ⁠גִּרְגָּשִׁ֖י	1	These are the names of six people groups.
9:8	f1f7		rc://*/ta/man/translate/figs-personification	וַ⁠תָּ֨קֶם֙ אֶת־דְּבָרֶ֔י⁠ךָ	1	As in [5:13](../05/13.md), **words** means the promises that God made to Abraham, and **stand** means stay in place rather than go away. The Levites are speaking of God’s promises as if they were a living thing that could move around or not. Alternate translation: “you have kept all of your promises”
9:8	f1f9			כִּ֥י צַדִּ֖יק אָֽתָּה	1	Alternate translation: “because you always do what is right”
9:9	p3f4		rc://*/ta/man/translate/figs-merism	וַ⁠תֵּ֛רֶא אֶת־עֳנִ֥י אֲבֹתֵ֖י⁠נוּ בְּ⁠מִצְרָ֑יִם וְ⁠אֶת־זַעֲקָתָ֥⁠ם שָׁמַ֖עְתָּ עַל־יַם־סֽוּף	1	Here the Levites are describing how, centuries later, God rescued their ancestors, Abraham’s descendants, from slavery in Egypt. In this verse they describe that entire experience generally by reference to its first episode and its final episode, to include everything in between. (In [9:10](../09/10.md) and [9:11](../09/11.md) they will add further specific details.) If it would be helpful in your language, you could describe the entire experience in a single phrase here. (However, you could also explain these episodes separately. See the next two notes.) Alternate translation: “You rescued our fathers from slavery in Egypt by defeating Pharaoh”
9:9	vp1y		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠תֵּ֛רֶא אֶת־עֳנִ֥י אֲבֹתֵ֖י⁠נוּ בְּ⁠מִצְרָ֑יִם	1	**Affliction** is an abstract noun that refers to the way the Israelites suffered when Pharaoh, the king of Egypt, forced them to serve him as slaves. If it would be helpful in your language, you could translate the idea behind it with a verb such as “suffer.” Alternate translation: “you saw how badly our ancestors were suffering as slaves in Egypt”
9:9	f1g1		rc://*/ta/man/translate/figs-explicit	וַ⁠תֵּ֛רֶא אֶת־עֳנִ֥י אֲבֹתֵ֖י⁠נוּ בְּ⁠מִצְרָ֑יִם	1	The implication is that God not only saw how the Israelites were suffering, but also was moved to action out of compassion for them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “you saw how badly our ancestors were suffering as slaves in Egypt, and so you delivered them from slavery”
9:9	f1g3		rc://*/ta/man/translate/figs-metaphor	אֲבֹתֵ֖י⁠נוּ	1	**Fathers** here means “ancestors.” Alternate translation: “our ancestors”
9:9	j256		rc://*/ta/man/translate/figs-explicit	וְ⁠אֶת־זַעֲקָתָ֥⁠ם שָׁמַ֖עְתָּ עַל־יַם־סֽוּף	1	The Levites continue to rehearse the details of Israelite history without explaining their significance because they assume their listeners will already understand this. This is a reference to something that happened after God had freed their ancestors from slavery and they had left Egypt. Pharaoh regretted letting them go and pursued them with his army. Helplessly trapped against the shores of the Red Sea as Pharaoh’s army approached, the Israelites cried out to God for rescue. Alternate translation: “you answered their prayer when they cried to you for help from the shores of the Red Sea”
9:9	f1g5		rc://*/ta/man/translate/figs-idiom	וְ⁠אֶת־זַעֲקָתָ֥⁠ם שָׁמַ֖עְתָּ	1	**Heard** is an idiom that means that God both heard and answered the Israelites’ prayer in the way described in [9:11](../09/11.md). Alternate translation: “you answered their prayer”
9:9	f1g7		rc://*/ta/man/translate/translate-names	יַם־סֽוּף	1	This is the name of a body of water near Egypt. Alternate translation: “the Red Sea”
9:10	ge61		rc://*/ta/man/translate/figs-explicit	וַ֠⁠תִּתֵּן אֹתֹ֨ת וּ⁠מֹֽפְתִ֜ים בְּ⁠פַרְעֹ֤ה וּ⁠בְ⁠כָל־עֲבָדָי⁠ו֙ וּ⁠בְ⁠כָל־עַ֣ם אַרְצ֔⁠וֹ	1	If it would be helpful to your readers, you could explain why God did this. Alternate translation: “You did amazing things that were signs to Pharaoh, his officials, and the people of Egypt that you are the one true God and that they should not have enslaved your people”
9:10	s54a		rc://*/ta/man/translate/figs-doublet	וַ֠⁠תִּתֵּן אֹתֹ֨ת וּ⁠מֹֽפְתִ֜ים	1	**Signs** and **wonders** are words that mean similar things. They both describe powerful things that God did. If it would be helpful in your language, you could combine these words. Alternate translation: “you did miracles”
9:10	i7c3		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י יָדַ֔עְתָּ כִּ֥י הֵזִ֖ידוּ עֲלֵי⁠הֶ֑ם	1	**They** means Pharaoh, his officials, and the people of Egypt. **Them** means the Israelites. If it would be helpful in your language, you could put this sentence first in the verse since it gives the reason for the results that are described in the rest of the verse. You could show the connection by using a word like “so” after this sentence. Alternate translation: “You knew that Pharaoh, his officials, and the people of Egypt were oppressing our ancestors, and so”
9:10	m6zr		rc://*/ta/man/translate/figs-metonymy	וַ⁠תַּֽעַשׂ־לְ⁠ךָ֥ שֵׁ֖ם כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה	1	As in [9:5](../09/05.md), **name** is a figurative way of referring to the fame or reputation of a person. Alternate translation: “When you did this, you won the reputation that you sill have today”
9:11	n7jm		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠יָּם֙ בָּקַ֣עְתָּ לִ⁠פְנֵי⁠הֶ֔ם	1	In [9:10](../09/10.md) the Levites provided more specific details about how God delivered the Israelites from slavery in Egypt. In this verse they focus on the details of the final episode in the deliverance experience. Still, they assume that their readers will be familiar with these details and understand their significance. If it would be helpful to your readers, you could explain these details more fully. Alternate translation: “When the Israelites left Egypt, Pharaoh pursued them with his army, and they were trapped by the shores of the Red Sea. But you opened up the sea in front of them”
9:11	d1kp		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠יָּם֙	1	As in [9:9](../09/09.md), this refers to the Red Sea, a body of water near Egypt. Alternate translation: “the Red Sea”
9:11	f1g9		rc://*/ta/man/translate/figs-metonymy	לִ⁠פְנֵי⁠הֶ֔ם	1	Here, **face** refers the front of a group. Alternate translation: “in front of them”
9:11	f1h1			וַ⁠יַּֽעַבְר֥וּ בְ⁠תוֹךְ־הַ⁠יָּ֖ם בַּ⁠יַּבָּשָׁ֑ה	1	**They** refers to the Israelites. Alternate translation: “so that they were able escape through the Red Sea by walking on dry ground”
9:11	f1h3		rc://*/ta/man/translate/figs-metaphor	וְֽ⁠אֶת־רֹ֨דְפֵי⁠הֶ֜ם הִשְׁלַ֧כְתָּ בִ⁠מְצוֹלֹ֛ת	1	This is a figurative way of describing how that God made the waters of the Red Sea come back over the Egyptian army so that all of its soldiers were drowned. It was as if God had thrown them into deep water. Alternate translation: “but you made the waters come back and drown the army that was chasing them”
9:11	f1h5		rc://*/ta/man/translate/translate-unknown	רֹ֨דְפֵי⁠הֶ֜ם	1	Alternate translation: “the soldiers of the Egyptian army, who were chasing them”
9:11	l5ar		rc://*/ta/man/translate/figs-simile	כְּמוֹ־אֶ֖בֶן בְּ⁠מַ֥יִם עַזִּֽים	1	In this image, the Levites describe God throwing the Egyptians into the sea the way a person would throw a stone into water. The picture is that, just as a stone would disappear completely under the water, the Egyptian soldiers did the same. Alternate translation: “They disappeared completely, the way a stone would that was thrown into deep water”
9:12	n4i2		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠בְ⁠עַמּ֣וּד עָנָ֔ן הִנְחִיתָ֖⁠ם יוֹמָ֑ם וּ⁠בְ⁠עַמּ֥וּד אֵשׁ֙ לַ֔יְלָה לְ⁠הָאִ֣יר לָ⁠הֶ֔ם אֶת־הַ⁠דֶּ֖רֶךְ אֲשֶׁ֥ר יֵֽלְכוּ־בָֽ⁠הּ	1	If it would be helpful in your language, you could reverse the order of these phrases since the first phrase gives the reason for the result that is described in the second phrase. Alternate translation: “To show the people the way that they should go, you sent a pillar of cloud to go ahead of them during the day and a pillar of fire to light up the way at night”
9:12	m7vx		rc://*/ta/man/translate/figs-explicit	וּ⁠בְ⁠עַמּ֣וּד עָנָ֔ן הִנְחִיתָ֖⁠ם יוֹמָ֑ם וּ⁠בְ⁠עַמּ֥וּד אֵשׁ֙ לַ֔יְלָה לְ⁠הָאִ֣יר לָ⁠הֶ֔ם אֶת־הַ⁠דֶּ֖רֶךְ אֲשֶׁ֥ר יֵֽלְכוּ־בָֽ⁠הּ	1	If it would be helpful to your readers, you could explain why did this. Alternate translation: “To get from Egypt to the land you had promised them, the Israelites had to cross a trackless desert. To show them what way they should go, you went ahead of them in a pillar of cloud during the day and a pillar of fire by night. The pillar of fire lit up the way ahead”
9:13	z2ds		rc://*/ta/man/translate/figs-idiom	וְ⁠עַ֤ל הַר־סִינַי֙ יָרַ֔דְתָּ וְ⁠דַבֵּ֥ר עִמָּ⁠הֶ֖ם	1	**Came down** is a way of saying that God appeared to the people. Since God spoke to them from heaven, he did not actually come down from heaven to earth. So this is a figurative expression. Alternate translation: “you appeared to the people of Israel at Mount Sinai, where you spoke to them from heaven”
9:13	f1h7		rc://*/ta/man/translate/translate-names	הַר־סִינַי֙	1	This is the name of a mountain. Alternate translation: “Mount Sinai”
9:13	zut5		rc://*/ta/man/translate/figs-doublet	מִשְׁפָּטִ֤ים יְשָׁרִים֙ וְ⁠תוֹר֣וֹת אֱמֶ֔ת חֻקִּ֥ים וּ⁠מִצְוֺ֖ת טוֹבִֽים	1	**Just judgments** and **laws of truth** mean similar things. The expressions **good statutes** and **commandments** also mean something similar to each other and to the first two expressions. If it would be helpful in your language, you could combine all of these phrases into one comprehensive phrase. Alternate translation: “many trustworthy instructions about how to live in the right way,” otherwise “instructions and rules that are just and reliable, and laws and commands that are good”
9:13	f1h9			מִשְׁפָּטִ֤ים	1	This term refers to Yahweh giving the Israelites instructions in the law. It may or may not include a sense of Yahweh passing sentence as a judge. Alternate translation: “instructions”
9:14	w3q6		rc://*/ta/man/translate/figs-explicit	וְ⁠אֶת־שַׁבַּ֥ת קָדְשְׁ⁠ךָ֖ הוֹדַ֣עַתָ לָ⁠הֶ֑ם	1	If it would be helpful to your readers, you could explain what the Sabbath was. Alternate translation: “You commanded them to set apart the seventh day of the week as the Sabbath, a special day for rest and worship”
9:14	f1i1		rc://*/ta/man/translate/translate-names	שַׁבַּ֥ת	1	This is the name of a religious observance.
9:14	h9f4		rc://*/ta/man/translate/figs-doublet	וּ⁠מִצְו֤וֹת וְ⁠חֻקִּים֙ וְ⁠תוֹרָ֔ה צִוִּ֣יתָ לָ⁠הֶ֔ם	1	**Commandments**, **statutes**, and **law** mean similar things. Together they are a comprehensive description of the Law of Moses. If it would be helpful in your language, you could combine them in a single phrase. Alternate translation: “You told them to obey everything you had commanded,” otherwise “you gave them commands and rules and laws”
9:14	f1i3		rc://*/ta/man/translate/figs-metaphor	בְּ⁠יַ֖ד מֹשֶׁ֥ה	1	Here, **hand** represents control and action. Alternate translation: “you gave them to Moses to give to the people”
9:14	f1i5		rc://*/ta/man/translate/figs-metaphor	עַבְדֶּֽ⁠ךָ	1	The Old Testament often describes Moses by the title “servant of Yahweh.” While Moses was also God’s servant in a more literal sense, this title is a figurative expression that indicates that God used Moses to give his law to his people, the way a master would have a servant deliver a message. Alternate translation: “your special messenger”
9:15	f1i7		rc://*/ta/man/translate/grammar-connect-logic-result	וְ֠⁠לֶחֶם מִ⁠שָּׁמַ֜יִם נָתַ֤תָּה לָ⁠הֶם֙ לִ⁠רְעָבָ֔⁠ם	1	If it would be helpful in your language, you could reverse the order of these phrases since the first phrase gives the reason for the resulting action that is described in the second phrase. Alternate translation: “because they were hungry, you provided a special food for them”
9:15	f1i9		rc://*/ta/man/translate/figs-explicit	וְ֠⁠לֶחֶם מִ⁠שָּׁמַ֜יִם נָתַ֤תָּה לָ⁠הֶם֙ לִ⁠רְעָבָ֔⁠ם	1	If it would be helpful to your readers, you could explain why the people were hungry. Alternate translation: “because they were hungry in the desert where no crops could grow, you provided a special food for them”
9:15	f1j1		rc://*/ta/man/translate/translate-unknown	וְ֠⁠לֶחֶם מִ⁠שָּׁמַ֜יִם	1	This is a figurative way of describing the special food that God provided for the Israelites in the desert. Because it had not grown from the ground, it was as if God had sent it from heaven. The Israelites gave this food the name “manna.” If it would be helpful to your readers, you could call it by this name after providing a plain description. Alternate translation: “and a special food, manna.”
9:15	f1j3		rc://*/ta/man/translate/figs-synecdoche	וְ֠⁠לֶחֶם מִ⁠שָּׁמַ֜יִם	1	This expression used bread to refer to food in general. It describes all food by the name of one kind of food, bread. Alternate translation: “special food”
9:15	f1j5		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠מַ֗יִם מִ⁠סֶּ֛לַע הוֹצֵ֥אתָ לָ⁠הֶ֖ם לִ⁠צְמָאָ֑⁠ם	1	If it would be helpful in your language, you could reverse the order of these phrases since the first phrase gives the reason for the resulting action that is described in the second phrase. Alternate translation: “because they were thirsty, you made water flow out of a rock for them to drink”
9:15	f1j7		rc://*/ta/man/translate/figs-explicit	וּ⁠מַ֗יִם מִ⁠סֶּ֛לַע הוֹצֵ֥אתָ לָ⁠הֶ֖ם לִ⁠צְמָאָ֑⁠ם	1	If it would be helpful to your readers, you could explain why the people were thirsty. Alternate translation: “because they were thirsty in the desert where there was no water, you made water flow out of a rock for them to drink”
9:15	f1j9			וַ⁠תֹּ֣אמֶר לָ⁠הֶ֗ם לָ⁠בוֹא֙ לָ⁠רֶ֣שֶׁת	1	Alternate translation: “you commanded them to enter and occupy”
9:15	f1k1		rc://*/ta/man/translate/translate-symaction	הָ⁠אָ֔רֶץ אֲשֶׁר־נָשָׂ֥אתָ אֶת־יָדְ⁠ךָ֖ לָ⁠תֵ֥ת לָ⁠הֶֽם	1	In this culture, a person would raise their hand when they swore an oath. Here the Levites are describing the action of swearing an oath by referring to the gesture associated with that action, raising a hand. Alternate translation: “the land that you swore to give them”
9:15	f1k3		rc://*/ta/man/translate/figs-explicit	הָ⁠אָ֔רֶץ אֲשֶׁר־נָשָׂ֥אתָ אֶת־יָדְ⁠ךָ֖ לָ⁠תֵ֥ת לָ⁠הֶֽם	1	The Levites assume that their listeners will understand that this means the land of Canaan. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “the land of Canaan, which you swore to give them”
9:16	g6tt			וְ⁠הֵ֥ם וַ⁠אֲבֹתֵ֖י⁠נוּ הֵזִ֑ידוּ	1	**They** could mean the Israelites at the time of Moses, and **our fathers** could mean the Israelites after the time of Moses. However, the next verse says that the people who showed this pride and stubbornness disobeyed God’s command to enter Canaan and instead chose a leader to take them back to Egypt. So this expression could also mean “they, yes, our fathers.” Alternate translation: “they, our own ancestors, were arrogant”
9:16	m753		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲבֹתֵ֖י⁠נוּ	1	**Fathers** here means **ancestors.** Alternate translation: “our ancestors”
9:16	t1he		rc://*/ta/man/translate/figs-parallelism	וַ⁠יַּקְשׁוּ֙ אֶת־עָרְפָּ֔⁠ם וְ⁠לֹ֥א שָׁמְע֖וּ	1	These two phrases mean similar things. The Levites are using the repetition to acknowledge how serious it was that their own ancestors disobeyed God’s command. If it would be helpful in your language, you could combine these phrases. Alternate translation: “they stubbornly refused to obey,” otherwise “they were proud and stubborn, so they refused to obey”
9:16	v9ib		rc://*/ta/man/translate/figs-metaphor	וַ⁠יַּקְשׁוּ֙ אֶת־עָרְפָּ֔⁠ם	1	This is a figurative way of saying that the people stubbornly refused to obey.
9:16	f1k5		rc://*/ta/man/translate/figs-idiom	וְ⁠לֹ֥א שָׁמְע֖וּ אֶל־מִצְוֺתֶֽי⁠ךָ	1	**Listen** in this context is an idiom that means not just to hear a commandment, but to obey it. Alternate translation: “They refused to obey what you commanded them to do.”
9:17	f1k7			וַ⁠יְמָאֲנ֣וּ לִ⁠שְׁמֹ֗עַ	1	Alternate translation: “And they would not obey”
9:17	f1k9		rc://*/ta/man/translate/figs-explicit	וַ⁠יְמָאֲנ֣וּ לִ⁠שְׁמֹ֗עַ	1	This is a reference to the command that is described in [9:15](../09/15.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “they would not obey your command to enter and occupy the land of Canaan”
9:17	f1l1		rc://*/ta/man/translate/figs-explicit	וְ⁠לֹא־זָכְר֤וּ נִפְלְאֹתֶ֨י⁠ךָ֙ אֲשֶׁ֣ר עָשִׂ֣יתָ עִמָּ⁠הֶ֔ם	1	The implication is that if they had done this, they would not have been afraid to go into Canaan and fight to take possession of it. They would have realized that the same God who defeated Pharaoh to deliver them from slavery could also defeat the nations living in Canaan. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “They did not remember the miracles that you had done to deliver them from Egypt, and so they were afraid that the nations that lived in Canaan would defeat them.”
9:17	f1l3		rc://*/ta/man/translate/figs-metaphor	וַ⁠יַּקְשׁוּ֙ אֶת־עָרְפָּ֔⁠ם	1	As in [9:16](../09/16.md), this is a metaphor meaning that the people stubbornly refused to obey.
9:17	gd2b		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּתְּנוּ־רֹ֛אשׁ לָ⁠שׁ֥וּב לְ⁠עַבְדֻתָ֖⁠ם בְּ⁠מִרְיָ֑⁠ם	1	The Israelites would know that this referred to their ancestors wanting to return to Egypt. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “they disobeyed God and appointed a leader to take them back to Egypt, where they had been slaves”
9:17	f1l5		rc://*/ta/man/translate/figs-metaphor	רֹ֛אשׁ	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “leader”
9:17	f1l7		rc://*/ta/man/translate/figs-abstractnouns	לָ⁠שׁ֥וּב לְ⁠עַבְדֻתָ֖⁠ם	1	**Servitude** is an abstract noun that refers to the condition of slavery that the Israelites experienced in Egypt. If it would be helpful in your language, you could translate the idea behind this word with a concrete noun such as “slave.” Alternate translation: “back to Egypt where they had been slaves”
9:17	f1l9		rc://*/ta/man/translate/figs-abstractnouns	אֱל֨וֹהַּ סְלִיח֜וֹת	1	**Forgiveness** is an abstract noun that represents a readiness not to hold a person’s offenses against them. If it would be helpful in your language, you could translate the idea behind this word with a verb such as “forgive.” Alternate translation: “a God who is always ready to forgive”
9:17	f1m1		rc://*/ta/man/translate/figs-doublet	חַנּ֧וּן וְ⁠רַח֛וּם	1	**Gracious** and **compassionate** mean similar things. The Levites use them together to emphasize how merciful God is. If it would be helpful in your language, you could combine these words into a single expression. Alternate translation: “genuinely merciful,” otherwise “who acts kindly and mercifully toward us”
9:17	f1m3		rc://*/ta/man/translate/figs-metaphor	אֶֽרֶךְ־אַפַּ֥יִם	1	This is a figurative way of saying that a person does not lose their temper easily or quickly. Alternate translation: “very patient”
9:17	f1m5		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠רַב־חֶ֖סֶד	1	**Faithfulness** is an abstract noun that describes the quality of a person who will dependably keep their word and fulfill their responsibilities. **Covenant faithfulness** refers specifically to God keeping all the promises he 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: “you always keep the promises you make to your people”
9:17	c986		rc://*/ta/man/translate/figs-metaphor	וְ⁠רַב־חֶ֖סֶד	1	Here the Levites speak of this quality of Yahweh as if it were an abundant food crop that he could share with people. Alternate translation: “who loves his people very much”
9:17	ncd6		rc://*/ta/man/translate/figs-explicit	וְ⁠לֹ֥א עֲזַבְתָּֽ⁠ם	1	If it would be helpful to your readers, you could elaborate on what this means. Alternate translation: “so you did not abandon them there in the desert”
9:18	hw32		rc://*/ta/man/translate/figs-explicit	אַ֗ף כִּֽי־עָשׂ֤וּ לָ⁠הֶם֙ עֵ֣גֶל מַסֵּכָ֔ה וַ⁠יֹּ֣אמְר֔וּ זֶ֣ה אֱלֹהֶ֔י⁠ךָ אֲשֶׁ֥ר הֶעֶלְ⁠ךָ֖ מִ⁠מִּצְרָ֑יִם	1	The Levites continue to recount details of Israelite history and assume that their listeners will understand the significance of these details. This was a particularly grievous act of disobedience, which is why the Levites say “even when.” If it would be helpful to your readers, you could explain the significance in your translation. Alternate translation: “Even when the Israelites made an idol in the shape of a calf and gave it credit for delivering them from slavery in Egypt, right at Mount Sinai where you were giving Moses the Ten Commandments”
9:18	ind6		rc://*/ta/man/translate/translate-unknown	וַֽ⁠יַּעֲשׂ֔וּ נֶאָצ֖וֹת גְּדֹלֽוֹת	1	**Blasphemy** means to worship or honor something other than God as divine. The Old Testament stresses repeatedly that this is offensive and insulting to God. Alternate translation: “When they did this, they insulted you horribly”
9:19	eqh4			וְ⁠אַתָּה֙ בְּ⁠רַחֲמֶ֣י⁠ךָ הָֽ⁠רַבִּ֔ים לֹ֥א עֲזַבְתָּ֖⁠ם בַּ⁠מִּדְבָּ֑ר	1	Alternate translation: “Even so, because you are always merciful, you did not abandon them in the desert”
9:19	x6bf		rc://*/ta/man/translate/grammar-connect-logic-result	אֶת־עַמּ֣וּד הֶ֠⁠עָנָן לֹא־סָ֨ר מֵ⁠עֲלֵי⁠הֶ֤ם בְּ⁠יוֹמָם֙ לְ⁠הַנְחֹתָ֣⁠ם בְּ⁠הַ⁠דֶּ֔רֶךְ וְ⁠אֶת־עַמּ֨וּד הָ⁠אֵ֤שׁ בְּ⁠לַ֨יְלָה֙ לְ⁠הָאִ֣יר לָ⁠הֶ֔ם וְ⁠אֶת־הַ⁠דֶּ֖רֶךְ אֲשֶׁ֥ר יֵֽלְכוּ־בָֽ⁠הּ	1	See how you translated the similar sentence in [10:12](../10/12.md). If it would be helpful in your language, you could reverse the order of these phrases since the first phrase gives the reason for the result that is described in the second phrase. Alternate translation: “To show the people the way that they should go, the pillar of cloud continued to go ahead of them during the day, and the pillar of fire continued to light up the way ahead at night”
9:20	buh1			וְ⁠רוּחֲ⁠ךָ֨ הַ⁠טּוֹבָ֔ה	1	This seems to be a reference to God in person. If your language uses capitalization or some other convention to indicate that a word is referring to God, you could use it here. Alternate translation: “your good Spirit”
9:20	e7m4		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠מַנְ⁠ךָ֙ לֹא־מָנַ֣עְתָּ מִ⁠פִּי⁠הֶ֔ם וּ⁠מַ֛יִם נָתַ֥תָּה לָ⁠הֶ֖ם לִ⁠צְמָאָֽ⁠ם	1	If it would be helpful in your language, you could reverse the order of the phrases in each clause since in both cases the first phrase gives the reason for the result that is described in the second phrase. Alternate translation: “Because they were hungry, you continued to feed them with manna, and because they were thirsty, you gave them water”
9:20	f1m7		rc://*/ta/man/translate/translate-unknown	וּ⁠מַנְ⁠ךָ֙	1	This was the special food that Yahweh provided for the Israelites in the desert. See the note in [9:15](../09/15.md). Alternate translation: “special food” or “that special food, manna”
9:20	qka1			לֹא־מָנַ֣עְתָּ מִ⁠פִּי⁠הֶ֔ם	1	Here the Levites describe being nourished by food by referring to something associated with it, the mouth that eats the food. If it would be helpful in your language, you could describe this more generally. Alternate translation: “you continued to feed them”
9:20	gyd6		rc://*/ta/man/translate/figs-litotes	לֹא־מָנַ֣עְתָּ מִ⁠פִּי⁠הֶ֔ם	1	This is a figure of speech that expresses a strong positive meaning by using a negative word with a word that is the opposite of the intended meaning. Alternate translation: “you generously gave them manna”
9:21	f1m9		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠אַרְבָּעִ֥ים שָׁנָ֛ה כִּלְכַּלְתָּ֥⁠ם בַּ⁠מִּדְבָּ֖ר לֹ֣א חָסֵ֑רוּ	1	The first phrase is implicitly giving a reason for the result that is described in the second phrase. If it would be helpful in your language, you could make that explicit. “Because you took care of them for forty years in the desert, they did not lack anything all that time.”
9:21	f1n1		rc://*/ta/man/translate/figs-explicit	וְ⁠רַגְלֵי⁠הֶ֖ם לֹ֥א בָצֵֽקוּ	1	If it would be helpful to your readers, you could explain why the feet of the Israelites would otherwise have swollen as they traveled through the desert. Alternate translation: “their feet did not swell up, even though they were walking all the time”
9:22	f462			וַ⁠תִּתֵּ֨ן לָ⁠הֶ֤ם מַמְלָכוֹת֙ וַ⁠עֲמָמִ֔ים	1	If it would be helpful to your readers, you could say explicitly how Yahweh did this. Alternate translation: “You helped our ancestors to defeat stronger armies so that they could conquer kingdoms and the people who lived in them”
9:22	xc6v		rc://*/ta/man/translate/figs-doublet	וַ⁠תִּתֵּ֨ן לָ⁠הֶ֤ם מַמְלָכוֹת֙ וַ⁠עֲמָמִ֔ים	1	**Kingdoms** and **peoples** mean similar things. They are two different ways of describing the groups that the Israelites defeated. The repetition emphasizes how remarkable it was for Yahweh to enable the Israelites to defeat these stronger opponents. If it would be helpful in your language, you could combine these words into a single expression. Alternate translation: “you enabled them to defeat the nations that were living there”
9:22	kgg1		rc://*/ta/man/translate/figs-metaphor	וַֽ⁠תַּחְלְקֵ֖⁠ם לְ⁠פֵאָ֑ה	1	Here the land of Canaan is described as if it were a regular shape that had defined corners. Alternate translation: “you enabled them to possess every part of the land”
9:22	zt5p		rc://*/ta/man/translate/figs-parallelism	אֶת־אֶ֣רֶץ סִיח֗וֹן וְ⁠אֶת־אֶ֨רֶץ֙ מֶ֣לֶךְ חֶשְׁבּ֔וֹן	1	These two phrases mean the same thing. The repetition is used for clarity. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “the land over which King Sihon ruled from the city of Heshbon”
9:22	f1n3			וְ⁠אֶת־אֶ֖רֶץ ע֥וֹג מֶֽלֶךְ־הַ⁠בָּשָֽׁן	1	Alternate translation: “Bashan, the land where King Og ruled”
9:22	xf4v		rc://*/ta/man/translate/translate-names	סִיח֗וֹן & ע֥וֹג	1	These are the names of two kings.
9:22	bkk3		rc://*/ta/man/translate/translate-names	חֶשְׁבּ֔וֹן & הַ⁠בָּשָֽׁן	1	These are names of the places where these two kings ruled.
9:23	w96j		rc://*/ta/man/translate/figs-simile	וּ⁠בְנֵי⁠הֶ֣ם הִרְבִּ֔יתָ כְּ⁠כֹכְבֵ֖י הַ⁠שָּׁמָ֑יִם	1	**Their** refers to the Israelites. This is a comparison, a figure of speech that says the number of children the Israelites had was like the number of stars in the sky. Alternate translation: “You enabled them to have as many children as there are stars in the sky”
9:23	t5pb		rc://*/ta/man/translate/figs-hyperbole	וּ⁠בְנֵי⁠הֶ֣ם הִרְבִּ֔יתָ כְּ⁠כֹכְבֵ֖י הַ⁠שָּׁמָ֑יִם	1	This is an exaggeration for emphasis. Alternate translation: “You enabled them to have a very large number of children”
9:23	f1n5		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְנֵי⁠הֶ֣ם	1	**Sons** here means “descendants.” In this context it includes both boys and girls. Alternate translation: “and children”
9:23	f1n7		rc://*/ta/man/translate/figs-explicit	וַ⁠תְּבִיאֵ⁠ם֙ אֶל־הָ⁠אָ֔רֶץ אֲשֶׁר־אָמַ֥רְתָּ לַ⁠אֲבֹתֵי⁠הֶ֖ם לָ⁠ב֥וֹא לָ⁠רָֽשֶׁת	1	This is the same **land** described in verse 15, the land of Canaan. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “You brought them back to the land of Canaan, the land that you had commanded the previous generation to enter and occupy”
9:23	f1n9		rc://*/ta/man/translate/figs-gendernotations	לַ⁠אֲבֹתֵי⁠הֶ֖ם	1	While **fathers** means “ancestors” throughout much of this prayer, in this case the word is intended more literally. It means the previous generation of Israelites, who had disobeyed when God told them the first time to occupy the land. But since both men and women were involved in the disobedience, you could use a term that would not limit the meaning to men, if it would be helpful in your language. Alternate translation: “to the previous generation”
9:24	f1o1		rc://*/ta/man/translate/figs-parallelism	וַ⁠יָּבֹ֤אוּ הַ⁠בָּנִים֙ וַ⁠יִּֽירְשׁ֣וּ אֶת־הָ⁠אָ֔רֶץ וַ⁠תַּכְנַ֨ע לִ⁠פְנֵי⁠הֶ֜ם אֶת־יֹשְׁבֵ֤י הָ⁠אָ֨רֶץ֙ הַ⁠כְּנַ֣עֲנִ֔ים	1	These two phrases mean similar things. The Israelites of the next generation possessing the land is equivalent to Yahweh defeating its inhabitants when the Israelites fought against them. If it would be helpful in your language, you could combine these phrases. Alternate translation: “You enabled the next generation of Israelites to defeat the people who were living in the land of Canaan so that they could occupy the land themselves”
9:24	qpd4		rc://*/ta/man/translate/figs-gendernotations	הַ⁠בָּנִים֙	1	This means literally the children of the generation that refused to enter the land. But since both men and women were involved in occupying the land, you could use a term that would not limit the meaning to men, if it would be helpful in your language. Alternate translation: “the next generation of Israelites”
9:24	it8a		rc://*/ta/man/translate/figs-metonymy	וַ⁠תַּכְנַ֨ע לִ⁠פְנֵי⁠הֶ֜ם אֶת־יֹשְׁבֵ֤י הָ⁠אָ֨רֶץ֙	1	Here, **face** means the front of a group, in this case the Israelite army that was fighting against the Canaanites. Alternate translation: “when the Israelites opposed them in battle, you defeated the people who were living in the land”
9:24	l77q		rc://*/ta/man/translate/figs-doublet	יֹשְׁבֵ֤י הָ⁠אָ֨רֶץ֙ הַ⁠כְּנַ֣עֲנִ֔ים	1	These two phrases mean similar things. The repetition is used for clarity. If it would be helpful to your readers, you could combine them. Alternate translation: “the Canaanites who lived there,” otherwise “the people who lived here in this land, the descendants of Canaan”
9:24	vz5v		rc://*/ta/man/translate/figs-explicit	וַֽ⁠תִּתְּנֵ֖⁠ם בְּ⁠יָדָ֑⁠ם וְ⁠אֶת־מַלְכֵי⁠הֶם֙ וְ⁠אֶת־עַֽמְמֵ֣י הָ⁠אָ֔רֶץ לַ⁠עֲשׂ֥וֹת בָּ⁠הֶ֖ם כִּ⁠רְצוֹנָֽ⁠ם	1	The Levites continue to recount details of Israelite history and assume that their listeners will understand the significance of these details. This sentence means, “You gave the Canaanites into the hands of the Israelites, that is, you gave their kings and the Canaanite people into the hands of the Israelites.” The implication is that once the Israelites had defeated the armies that the kings were leading, they could then do anything they wanted with the people who were living in the land. In other words, Yahweh gave the kings “into their hands” by defeating them, and as a result, the people were “in their hands” to do with whatever they wanted. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “You enabled them to defeat the armies that the Canaanite kings were leading, and then they could do whatever they wanted with the people of Canaan”
9:24	v454		rc://*/ta/man/translate/figs-metaphor	וַֽ⁠תִּתְּנֵ֖⁠ם בְּ⁠יָדָ֑⁠ם	1	Here, **hand** represents power and control. To give something into a person’s hand is to give that person control over that thing. Alternate translation: “enabled the Israelites to defeat them”
9:25	yzu6			וַֽ⁠יִּלְכְּד֞וּ עָרִ֣ים בְּצֻרוֹת֮ וַ⁠אֲדָמָ֣ה שְׁמֵנָה֒	1	**They** means the Israelites who were entering Canaan.
9:25	gs7a		rc://*/ta/man/translate/figs-metonymy	וַ⁠אֲדָמָ֣ה שְׁמֵנָה֒	1	This means land that can produce abundantly and make its inhabitants fat (as described later in this verse). The rich character of the soil is being described by something associated with it, the well-fed character of the people it sustains. Alternate translation: “fertile land”
9:25	ac3r			וַ⁠יִּֽירְשׁ֡וּ	1	This means that, from people who had already built or planted them, they took possession of the things on the list that follows. Alternate translation: “they took possession of”
9:25	y6gx		rc://*/ta/man/translate/figs-activepassive	בֹּר֨וֹת חֲצוּבִ֜ים	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. (This verse is not saying that the Israelites did three things, captured cities, possessed houses, and dug cisterns.) Alternate translation: “cisterns that someone else had already dug”
9:25	ke4u		rc://*/ta/man/translate/translate-unknown	בֹּר֨וֹת	1	Cisterns are underground reservoirs where people store water. In this area they were typically hewn out of the underlying rock. Alternate translation: “water storage areas”
9:25	f1o3		rc://*/ta/man/translate/translate-unknown	וְ⁠עֵ֥ץ מַאֲכָ֖ל	1	This means trees that grow things that are good to eat. In this area, these would have included both fruit and nut trees. Alternate translation: “and fruit and nut trees”
9:25	s544		rc://*/ta/man/translate/figs-metaphor	וַֽ⁠יִּשְׂבְּעוּ֙	1	It is clear from the context that this was likely true literally, but this statement could also be a figurative way of saying that just as a person who has more than enough to eat stops being concerned, so the Israelites became complacent and stopped thinking about Yahweh. Alternate translation: “and they became complacent”
9:26	t19v		rc://*/ta/man/translate/figs-doublet	וַ⁠יַּמְר֨וּ וַֽ⁠יִּמְרְד֜וּ בָּ֗⁠ךְ	1	**Disobeyed** and **rebelled** mean similar things. The Levites use them together to emphasize how serious an offense it was for the Israelites to turn against Yahweh after he had blessed them so greatly. If it would be helpful in your language, you could combine these words. Alternate translation: “they turned against you”
9:26	q9sz		rc://*/ta/man/translate/figs-metaphor	וַ⁠יַּשְׁלִ֤כוּ אֶת־תּוֹרָֽתְ⁠ךָ֙ אַחֲרֵ֣י גַוָּ֔⁠ם	1	The Levites are saying that the Israelites treated the law as if it were a worthless item that a person would toss away. Alternate translation: “They considered your law worthless and paid no attention to it”
9:26	vbj5			הֵעִ֥ידוּ בָ֖⁠ם	1	Alternate translation: “warned them about all the wrong things they were doing”
9:26	rr76		rc://*/ta/man/translate/translate-unknown	וַֽ⁠יַּעֲשׂ֔וּ נֶאָצ֖וֹת גְּדוֹלֹֽת	1	As in [9:18](../09/18.md), **blasphemy** means to worship as divine or give honor to something other than God. This is likely a reference to the way the Israelites started worshiping other gods. (That is why the prophets needed to try to “bring them back” to Yahweh.) Alternate translation: “they worshiped other gods”
9:27	v5lz		rc://*/ta/man/translate/figs-metaphor	וַֽ⁠תִּתְּנֵ⁠ם֙ בְּ⁠יַ֣ד צָֽרֵי⁠הֶ֔ם	1	Here, **hand** represents power and control. Alternate translation: “you allowed their enemies to defeat them”
9:27	k998			וַ⁠יָּצֵ֖רוּ לָ⁠הֶ֑ם	1	**They** means the enemies, and **them** means the Israelites. Alternate translation: “The enemies of the Israelites made them suffer”
9:27	tz5a			וּֽ⁠כְ⁠רַחֲמֶ֣י⁠ךָ הָֽ⁠רַבִּ֗ים	1	Alternate translation: “because of your great mercy” or “because you are very merciful”
9:27	z213		rc://*/ta/man/translate/translate-unknown	תִּתֵּ֤ן לָ⁠הֶם֙ מֽוֹשִׁיעִ֔ים	1	This is a reference to the time in Israelite history when God sent the judges to lead the Israelite tribes in fighting back against their enemies. Alternate translation: “you sent the judges to rescue them”
9:27	ku2m		rc://*/ta/man/translate/figs-metaphor	וְ⁠יוֹשִׁיע֖וּ⁠ם מִ⁠יַּ֥ד צָרֵי⁠הֶֽם	1	Here, **hand** represents power and control. Alternate translation: “they rescued them from their enemies”
9:28	u77m		rc://*/ta/man/translate/grammar-connect-logic-contrast	וּ⁠כְ⁠נ֣וֹחַ לָ⁠הֶ֔ם יָשׁ֕וּבוּ לַ⁠עֲשׂ֥וֹת רַ֖ע לְ⁠פָנֶ֑י⁠ךָ	1	This sentence draws a contrast between how the Israelites should have responded when God delivered them and how they actually responded. You could begin the sentence with a word like “but” or “however” or “nevertheless” to indicate this contrast.
9:28	ds4w		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠כְ⁠נ֣וֹחַ לָ⁠הֶ֔ם	1	**Rest** is an abstract noun that indicates that the Israelites had relief from suffering and that there was no more war in the land after they defeated their enemies. If it would be helpful in your language, you could translate the same idea with a different phrase. Alternate translation: “after they had defeated their enemies”
9:28	s2tc		rc://*/ta/man/translate/figs-metaphor	יָשׁ֕וּבוּ לַ⁠עֲשׂ֥וֹת רַ֖ע לְ⁠פָנֶ֑י⁠ךָ	1	Here, **face** seems to refer to a person’s opinion or judgment, by association with the way they use the eyes in their face to see things and the way their facial expression shows what they think of those things. So this would mean that the Israelites did things that Yahweh considered to be wrong. Alternate translation: “they went back to doing things that you consider wrong”
9:28	ml8w		rc://*/ta/man/translate/figs-metaphor	וַ⁠תַּֽעַזְבֵ֞⁠ם בְּ⁠יַ֤ד אֹֽיְבֵי⁠הֶם֙ וַ⁠יִּרְדּ֣וּ בָ⁠הֶ֔ם	1	Here, **hand** represents power and control. Alternate translation: “you allowed their enemies to defeat them, and they ruled over them harshly”
9:28	puz2		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠תַּֽעַזְבֵ֞⁠ם	1	This phrase indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “and so you left them”
9:28	t9wx		rc://*/ta/man/translate/figs-doublet	וַ⁠יָּשׁ֨וּבוּ֙ וַ⁠יִּזְעָק֔וּ⁠ךָ	1	**They** means the Israelites. **Returned** and **cried out** mean similar things. Both terms describe how the Israelites realized that they should have remained loyal to Yahweh and that they desperately needed his help. If it would be helpful in your language, you could use one expression for both terms. Alternate translation: “The Israelites asked you again to help them”
9:28	y9f7			כְּֽ⁠רַחֲמֶ֖י⁠ךָ	1	Alternate translation: “because of your mercy” or “because you are merciful”
9:29	pm9h		rc://*/ta/man/translate/figs-metonymy	וַ⁠תָּ֨עַד בָּ⁠הֶ֜ם	1	Yahweh did not personally tell the Israelites all the wrong things they were doing. Rather, as [9:26](../09/26.md) explains by using the same expression, Yahweh sent prophets to do this. The Levites are describing the prophets by association with Yahweh, whose message they were bringing. Alternate translation: “you sent prophets to warn the Israelites about all the wrong things they were doing”
9:29	un5i		rc://*/ta/man/translate/figs-metonymy	לַ⁠הֲשִׁיבָ֣⁠ם אֶל־תּוֹרָתֶ֗⁠ךָ	1	The prophets were actually trying to make the people loyal to Yahweh himself once again by calling them to obey Yahweh’s law. The Levites are describing Yahweh by reference to something associated with him, his law. If it would be helpful in your language, you could say that explicitly. Alternate translation: “to make them loyal to you once again”
9:29	e4dt		rc://*/ta/man/translate/figs-idiom	וְ⁠לֹא־שָׁמְע֤וּ לְ⁠מִצְוֺתֶ֨י⁠ךָ֙	1	As in [9:16](../09/16.md), **listen** in this context is an idiom that means not just to hear a command, but to obey it. If your language has a word for “listen” that also means “obey,” you could use it here. Alternate translation: “did not heed your commands”
9:29	una2		rc://*/ta/man/translate/figs-metonymy	וּ⁠בְ⁠מִשְׁפָּטֶ֣י⁠ךָ חָֽטְאוּ־בָ֔⁠ם	1	The people were actually sinning against Yahweh himself. The Levites are describing Yahweh by reference to something associated with him, his “judgments,” meaning the instructions in his law. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they sinned against you by disobeying your instructions”
9:29	gh1m			וּ⁠בְ⁠מִשְׁפָּטֶ֣י⁠ךָ	1	As in [9:13](../09/13.md), this term refers to Yahweh giving the Israelites instructions in the law. It may or may not include a sense of Yahweh passing sentence as a judge. Alternate translation: “And concerning your instructions”
9:29	x7ep		rc://*/ta/man/translate/figs-metaphor	אֲשֶׁר־יַעֲשֶׂ֥ה אָדָ֖ם וְ⁠חָיָ֣ה בָ⁠הֶ֑ם	1	**Live** here does not mean physically live or die. Rather, “live” means to be spiritually alive in relationship with God and to be happy and blessed as a result. The difference between being alive in this way and being separated from God is like the difference between being alive and being dead. Alternate translation: “If a person follows your law, then he is spiritually alive and happy and blessed”
9:29	k1ew		rc://*/ta/man/translate/figs-metaphor	וַ⁠יִּתְּנ֤וּ כָתֵף֙ סוֹרֶ֔רֶת וְ⁠עָרְפָּ֥⁠ם הִקְשׁ֖וּ	1	These are images of an ox refusing to allow its owner to put a yoke on its shoulders. Here they are a metaphor that represents the people being stubborn. Alternate translation: “They became stubborn”
9:29	n3zk		rc://*/ta/man/translate/figs-idiom	וְ⁠לֹ֥א שָׁמֵֽעוּ	1	Like **listen** earlier in this verse, “hear” in this context is an idiom that means not just to hear a command, but to obey it. If your language has a word for “hear” that also means “obey,” you could use it here. Alternate translation: “did not heed”
9:30	sj6k			וַ⁠תִּמְשֹׁ֤ךְ עֲלֵי⁠הֶם֙ שָׁנִ֣ים רַבּ֔וֹת	1	Alternate translation: “you put up with them for a long time”
9:30	gf8r		rc://*/ta/man/translate/figs-metonymy	שָׁנִ֣ים רַבּ֔וֹת	1	This is a figurative expression for “a long time.” The Levites are describing time by referring to something associated with it, the years in which time is measured. Alternate translation: “for a long time”
9:30	hbe9			וַ⁠תָּ֨עַד בָּ֧⁠ם בְּ⁠רוּחֲ⁠ךָ֛ בְּ⁠יַד־נְבִיאֶ֖י⁠ךָ	1	As in [9:20](../09/20.md), **spirit** here seems to be a reference to God in person. If your language uses capitalization or some other convention to indicate that a word is referring to God, you could use it here. Alternate translation: “you spoke through the prophets by your Spirit to warn the Israelites about all the wrong things they were doing”
9:30	f3le		rc://*/ta/man/translate/figs-metaphor	בְּ⁠יַד־נְבִיאֶ֖י⁠ךָ	1	This is a figurative way of saying that God had the prophets deliver his message to the Israelites the way a servant would carry a message in his hand. Alternate translation: “through the prophets”
9:30	k9y7		rc://*/ta/man/translate/figs-metonymy	וְ⁠לֹ֣א הֶאֱזִ֑ינוּ	1	The Levites are describing the act of listening here by reference to something associated with it, the ear that hears. Alternate translation: “but they refused to listen”
9:30	n169		rc://*/ta/man/translate/figs-idiom	וְ⁠לֹ֣א הֶאֱזִ֑ינוּ	1	Listening in this context means not just to hear but to obey. Alternate translation: “but they refused to obey”
9:30	tqa5		rc://*/ta/man/translate/figs-metaphor	וַֽ⁠תִּתְּנֵ֔⁠ם בְּ⁠יַ֖ד עַמֵּ֥י הָ⁠אֲרָצֹֽת	1	Here, **hand** represents power and control. See how you translated this expression in verse 27, where it occurs twice. Alternate translation: “you allowed the neighboring peoples to defeat them”
9:30	ym8i		rc://*/ta/man/translate/grammar-connect-logic-result	וַֽ⁠תִּתְּנֵ֔⁠ם	1	This word indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “As a result, you gave them”
9:31	neh8		rc://*/ta/man/translate/grammar-connect-logic-result	וּֽ⁠בְ⁠רַחֲמֶ֧י⁠ךָ	1	This sentence draws a contrast between what God could have done to the people, based on what they deserved, and what God actually did in his mercy. You could begin the sentence with a word like “but” or “however” to indicate this contrast.
9:31	j1rz			וּֽ⁠בְ⁠רַחֲמֶ֧י⁠ךָ הָ⁠רַבִּ֛ים	1	As in [9:27](../09/27.md), alternate translation: “because you are very merciful”
9:31	cl3n		rc://*/ta/man/translate/figs-parallelism	לֹֽא־עֲשִׂיתָ֥⁠ם כָּלָ֖ה וְ⁠לֹ֣א עֲזַבְתָּ֑⁠ם	1	These two phrases do not describe separate things. They mean something similar. They describe what the people deserved for refusing to obey Yahweh. The first phrase describes what the people would have experienced in their lives. They would have been completely destroyed. The second phrase describes what they would have experienced in their relationship with Yahweh. He would have given up on them. If it would be helpful in your language, you could combine these phrases. Alternate translation: “You did not abandon them to complete destruction”
9:31	l7xw			וְ⁠לֹ֣א עֲזַבְתָּ֑⁠ם	1	Alternate translation: “you did not give up on them”
9:31	xk1s		rc://*/ta/man/translate/figs-doublet	חַנּ֥וּן וְ⁠רַח֖וּם	1	**Gracious** and **merciful** mean similar things. The Levites use them together to emphasize that God did not punish the Israelites the way they deserved. You do not need to repeat both words in your translation if that would make the meaning less clear for your readers. Alternate translation: “very merciful”
9:32	m4l9		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠עַתָּ֣ה	1	This phrase indicates that the Levites believe that what they are about to ask for should be the results of what they have just described. Specifically, because he is merciful, God helped the Israelites in the past even though they did not deserve it. And so the Levites are praying for God to be merciful and help the Israelites now even though they do not deserve it. Alternate translation: “and that is why we are praying this now”
9:32	d4hq		rc://*/ta/man/translate/figs-doublet	הָ⁠אֵ֨ל הַ⁠גָּד֜וֹל הַ⁠גִּבּ֣וֹר וְ⁠הַ⁠נּוֹרָא֮	1	As in [1:5](../01/05.md), **great** and **fearsome** mean similar things. “Mighty” also means something similar. The Levites use all of these words together to emphasize how much respect God deserves. You do not need to repeat all three words in your translation if that would be confusing for your readers. However, there is a slight difference in meaning, and you could also bring that out in your translation. “Great” and “mighty” refer to how powerful God is objectively. “Fearsome” reflects how people should respond to God’s greatness subjectively. They should “fear” God. This does not mean that they should be afraid of him, but that they should show him respect and reverence. Alternate translation: “the God who deserves total respect” (A doublet can involve the use of more than two words.)
9:32	r379		rc://*/ta/man/translate/figs-parallelism	שׁוֹמֵ֣ר הַ⁠בְּרִ֣ית וְ⁠הַ⁠חֶסֶד֒	1	As in [1:5](../01/05.md), **covenant** and **covenant faithfulness** mean similar things. The Levites said the same thing twice, in slightly different ways, to emphasize how certain it is that God will keep his promises. You do not need to repeat both phrases in your translation if that would be confusing for your readers. However, there is a slight difference in meaning, and you could bring that out in your translation even if you combine the phrases. The “covenant” is God’s promise to Abraham, Isaac, and Jacob and their descendants. “Covenant faithfulness” is a character quality of God. He is inwardly disposed to keep all of his promises, and he always does so faithfully. So you could say something like, “you always keep your promises faithfully because of who you are.”
9:32	j5fk		rc://*/ta/man/translate/figs-metaphor	אַל־יִמְעַ֣ט לְ⁠פָנֶ֡י⁠ךָ אֵ֣ת כָּל־הַ⁠תְּלָאָ֣ה	1	Here the Levites speak of something being small to mean that it is insignificant and not worthy of being noticed and addressed. Alternate translation: “do not regard our sufferings as insignificant”
9:32	ta8y		rc://*/ta/man/translate/figs-metonymy	אַל־יִמְעַ֣ט לְ⁠פָנֶ֡י⁠ךָ אֵ֣ת כָּל־הַ⁠תְּלָאָ֣ה	1	As in [9:28](../09/28.md), **face** refers to a person’s opinion or judgment, by association with the way they use the eyes in their face to see things and the way their facial expression shows what they think of those things. So the Levites would be praying that God would not regard their suffering as insignificant. Alternate translation: “do not regard our sufferings as insignificant”
9:32	f7a5		rc://*/ta/man/translate/figs-personification	הַ⁠תְּלָאָ֣ה אֲֽשֶׁר־מְ֠צָאַתְ⁠נוּ	1	Here the Levites speak of the suffering that the Israelites have experienced as if it were a living thing that has looked for them and found them in order to cause them harm. Alternate translation: “the sufferings we have experienced”
9:32	q7fm		rc://*/ta/man/translate/figs-abstractnouns	הַ⁠תְּלָאָ֣ה אֲֽשֶׁר־מְ֠צָאַתְ⁠נוּ	1	**Hardship** is an abstract noun that refers to the suffering that the Israelites have experienced as a result of being conquered and dominated by foreign nations. If it would be helpful in your language, you could translate the idea behind it with a verb such as “suffer.” Alternate translation: “how much we have suffered”
9:32	u6i9		rc://*/ta/man/translate/figs-metaphor	וְ⁠לַ⁠אֲבֹתֵ֖י⁠נוּ	1	**Fathers** here means **ancestors.** Alternate translation: “our ancestors”
9:32	pl1f		rc://*/ta/man/translate/figs-explicit	מִ⁠ימֵי֙ מַלְכֵ֣י אַשּׁ֔וּר עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה	1	The implication is that the Levites are talking about the suffering that the Israelites have experienced specifically because foreign nations have conquered them, beginning with the Assyrians who first conquered the northern part of Israel. If it would be helpful in your language, you could say this explicitly. Alternate translation: “from the time Israel was first conquered by the Assyrian kings until now”
9:32	r5ha		rc://*/ta/man/translate/figs-merism	מִ⁠ימֵי֙ מַלְכֵ֣י אַשּׁ֔וּר עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה	1	This is a figure of speech in which the Levites are describing an entire time period by reference to its beginning and end, in order to include everything in between. Alternate translation: “the entire time we have been under foreign domination”
9:33	ctq5			וְ⁠אַתָּ֣ה צַדִּ֔יק עַ֖ל כָּל־הַ⁠בָּ֣א עָלֵ֑י⁠נוּ	1	Here the word **righteous** refers to God’s actions as being a reflection of his righteous character. Alternate translation: “we acknowledge you have done the right thing in allowing all this to happen to us”
9:33	ac1s		rc://*/ta/man/translate/figs-personification	כָּל־הַ⁠בָּ֣א עָלֵ֑י⁠נוּ	1	Here the Levites speak of the suffering that the Israelites have experienced as if it were a living thing that has come up to them in order to cause them harm. Alternate translation: “everything we have suffered”
9:33	z3i5		rc://*/ta/man/translate/grammar-connect-logic-result	כִּֽי־אֱמֶ֥ת עָשִׂ֖יתָ וַ⁠אֲנַ֥חְנוּ הִרְשָֽׁעְנוּ	1	If it would be helpful in your language, you could place this sentence before the previous one since it gives the reason for the results that are described in that other sentence. You could show the connection by using a word like “so” after this sentence. Alternate translation: “You have always done what you said you would do, and you have never abandoned us. But we have done many wrong things. And so”
9:34	w8h1		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲבֹתֵ֔י⁠נוּ	1	**Fathers** here means “ancestors.” Alternate translation: “our ancestors”
9:34	fh22		rc://*/ta/man/translate/figs-parallelism	לֹ֥א עָשׂ֖וּ תּוֹרָתֶ֑⁠ךָ וְ⁠לֹ֤א הִקְשִׁ֨יבוּ֙ אֶל־מִצְוֺתֶ֔י⁠ךָ וּ⁠לְ⁠עֵ֣דְוֺתֶ֔י⁠ךָ	1	These two phrases mean similar things. The Levites use the repetition to confess how completely the people have disobeyed what God told them to do. If it would be helpful in your language, you could combine these phrases. Alternate translation: “have completely disobeyed everything you told them to do”
9:34	z9gd		rc://*/ta/man/translate/figs-idiom	וְ⁠לֹ֤א הִקְשִׁ֨יבוּ֙ אֶל	1	Not paying attention to a command, like not listening to it, is a figurative way of saying not obeying it. Alternate translation: “have disobeyed”
9:34	x4lc		rc://*/ta/man/translate/figs-doublet	מִצְוֺתֶ֔י⁠ךָ וּ⁠לְ⁠עֵ֣דְוֺתֶ֔י⁠ךָ	1	These two terms mean similar things. You do not need to repeat both of them in your translation if that would make the meaning less clear for your readers. Alternate translation: “everything you told them to do”
9:34	z9wl			וּ⁠לְ⁠עֵ֣דְוֺתֶ֔י⁠ךָ אֲשֶׁ֥ר הַעִידֹ֖תָ בָּ⁠הֶֽם	1	As in [9:26](../09/26.md), [9:29](../09/29.md), and [9:30](../09/30.md), this expression means to warn someone about what they are doing. So here it is referring to “the warnings that you gave them to warn them.” You do not need to repeat the idea of “warn” twice in your translation if that would be confusing for your readers. Alternate translation: “the many warnings you gave them”
9:35	af8m		rc://*/ta/man/translate/figs-explicit	וְ⁠הֵ֣ם בְּ⁠מַלְכוּתָ⁠ם֩ & לֹ֣א עֲבָד֑וּ⁠ךָ	1	**Them** means the people and their leaders, as listed in [9:32](../09/32.md) and [9:34](../09/34.md). **Serve** is another way of saying “obey.” The implied meaning is that the Israelites did not obey Yahweh even when they had a kingdom of their own, before other nations conquered them. Alternate translation: “They did not obey you even while they had a kingdom of their own”
9:35	nxv9		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠בְ⁠טוּבְ⁠ךָ֨ הָ⁠רָ֜ב אֲשֶׁר־נָתַ֣תָּ לָ⁠הֶ֗ם	1	**Goodness** is an abstract noun that refers to all the good things that God gave to the Israelites. If it would be helpful in your language, you could translate the idea behind it with an adjective such as “good.” Alternate translation: “even while they enjoyed the good things you gave them”
9:35	ibf9		rc://*/ta/man/translate/figs-doublet	וּ⁠בְ⁠אֶ֨רֶץ הָ⁠רְחָבָ֧ה וְ⁠הַ⁠שְּׁמֵנָ֛ה	1	These two terms mean similar things. They both indicate that the land God gave to the Israelites was good for growing crops. There was a lot of room in it, and the soil was good. If it would be helpful in your language, you could combine these terms. Alternate translation: “the fertile land”
9:35	h9n5		rc://*/ta/man/translate/figs-metonymy	וּ⁠בְ⁠אֶ֨רֶץ & וְ⁠הַ⁠שְּׁמֵנָ֛ה	1	As in [9:25](../09/25.md), “fat” means land that can produce abundantly and feed its inhabitants well. The rich character of the soil is being described by something associated with it, the well-fed character of the people it sustains. Alternate translation: “fertile land”
9:35	z2vd		rc://*/ta/man/translate/figs-metaphor	אֲשֶׁר־נָתַ֥תָּ לִ⁠פְנֵי⁠הֶ֖ם	1	Here, **face** means the front of a person. This expression is saying that God “put this land right in front of” the Israelites, emphasizing that God enabled them to defeat their enemies to get it. It was a gift from God, not something that the Israelites got for themselves. Alternate translation: “that you freely gave to them”
9:35	gdm7		rc://*/ta/man/translate/figs-metaphor	וְֽ⁠לֹא־שָׁ֔בוּ מִ⁠מַּֽעַלְלֵי⁠הֶ֖ם הָ⁠רָעִֽים	1	Here, **turning away from** something is a figurative expression that means giving it up. Alternate translation: “they would not stop doing wrong things”
9:36	q7xj			הִנֵּ֛ה	1	**Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If it would be helpful to your readers, you could use some emphatic term or expression in your language that would have this same effect.
9:36	qh7f		rc://*/ta/man/translate/figs-idiom	הַ⁠יּ֖וֹם	1	This does not necessarily mean on this particular day, but rather at this time. Alternate translation: “This is how things are now”
9:36	qai2		rc://*/ta/man/translate/figs-metaphor	לַ⁠אֲבֹתֵ֗י⁠נוּ	1	**Fathers** here means “ancestors.” Alternate translation: “our ancestors”
9:36	xzc8		rc://*/ta/man/translate/figs-doublet	אֶת־פִּרְיָ⁠הּ֙ וְ⁠אֶת־טוּבָ֔⁠הּ	1	These two expressions mean similar things. They both refer to the crops that grow in the land the Israelites were promised. If it would be helpful in your language, you could combine these expressions. Alternate translation: “all the good things that grow here”
9:36	bdr6		rc://*/ta/man/translate/figs-synecdoche	פִּרְיָ⁠הּ֙	1	This means all the crops of the land, not just the fruit that grew on the trees. The Levites are using one particular food to refer to all food.
9:36	g6hs		rc://*/ta/man/translate/figs-abstractnouns	טוּבָ֔⁠הּ	1	**Goodness** is an abstract noun that refers to the tasty and nourishing food that grows in the land. If it would be helpful in your language, you could translate the idea behind it with a different phrase. Alternate translation: “the good things that grow here”
9:36	lw6u			הִנֵּ֛ה	1	**Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If it would be helpful to your readers, you could use some emphatic term or expression in your language that would have this same effect.
9:37	d5cr		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠תְבוּאָתָ֣⁠הּ מַרְבָּ֗ה	1	**Produce** (pró-duce) is an abstract noun that refers to the crops that grow in the land. If it would be helpful in your language, you could translate the idea behind it with a verb such as “produce” (pro-dúce). Alternate translation: “all that this land produces”
9:37	q3dz		rc://*/ta/man/translate/figs-explicit	לַ⁠מְּלָכִ֛ים אֲשֶׁר־נָתַ֥תָּה עָלֵ֖י⁠נוּ בְּ⁠חַטֹּאותֵ֑י⁠נוּ	1	The implication is that foreign kings now rule over the Israelites because Yahweh is punishing the Israelites for disobeying him. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “the kings who now rule over us because you are punishing us for disobeying you”
9:37	x15l		rc://*/ta/man/translate/figs-parallelism	לַ⁠מְּלָכִ֛ים אֲשֶׁר־נָתַ֥תָּה עָלֵ֖י⁠נוּ & וְ⁠עַ֣ל גְּ֠וִיֹּתֵי⁠נוּ מֹשְׁלִ֤ים וּ⁠בִ⁠בְהֶמְתֵּ֨⁠נוּ֙	1	These two phrases mean similar things. In each phrase, the Levites are describing how foreign kings now rule over the Israelites. The second phrase intensifies the first by specifying that the Israelites serve these kings as slaves, and that the Israelites do not even own the animals they work with. You do not need to repeat both phrases in your translation if that might be confusing for your readers. Alternate translation: “You have allowed foreign kings to rule over us as slaves who own nothing”
9:37	huw8			כִּ⁠רְצוֹנָ֔⁠ם	1	Alternate translation: “as they see fit”
9:38	g7s3		rc://*/ta/man/translate/grammar-connect-logic-result	וּ⁠בְ⁠כָל־זֹ֕את	1	This phrase indicates that the sentence it introduces explains the actions that the people are taking in response to everything that the Levites have just said. That is, they are doing this because they and their ancestors had disobeyed and Yahweh had punished them. Alternate translation: “In light of all this”
9:38	t4ag			אֲנַ֛חְנוּ כֹּרְתִ֥ים אֲמָנָ֖ה	1	The word **faithful** here does not mean that the covenant will act in a certain way, but that the people themselves are promising to be faithful to this covenant. Alternate translation: “we are making a covenant that we promise to keep”
9:38	xee9		rc://*/ta/man/translate/figs-idiom	אֲנַ֛חְנוּ כֹּרְתִ֥ים	1	As in [9:8](../09/08.md), to “cut” a covenant is a Hebrew idiom for making a solemn agreement with a person. Review the note there if that would be helpful. Alternate translation: “we are making a covenant”
9:38	l6qa		rc://*/ta/man/translate/figs-explicit	וְ⁠כֹתְבִ֑ים וְ⁠עַל֙ הֶֽ⁠חָת֔וּם שָׂרֵ֥י⁠נוּ לְוִיֵּ֖⁠נוּ כֹּהֲנֵֽי⁠נוּ	1	The implication is that the Israelites had scribes write this covenant on a scroll, the leaders wrote their names on it representing all the people, and then the Israelites sealed the document to make it official and to preserve it. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “We are writing this covenant on a scroll. The community leaders, the Levites, and the priests will sign it. And then we will seal it”
9:38	wj7b			שָׂרֵ֥י⁠נוּ	1	This means the community leaders. From the document itself, it appears that these included both Nehemiah as the governor (10:1) and various tribal and extended-family leaders (10:14–27).
10:intro	m17y				0	# Nehemiah 10 General Notes\n\n## Structure and formatting\n\nThis chapter concludes the passage beginning in chapter 9.\n\n## Special concepts in this chapter\n\n### The vow\n\nBy signing this document, the people vowed or agreed to obey God, not to buy things on the Sabbath, and to pay their temple tax. (See: [[rc://*/tw/dict/bible/kt/vow]] and [[rc://*/tw/dict/bible/kt/sabbath]] and [[rc://*/tw/dict/bible/kt/temple]])
10:1	ijh7			וְ⁠עַ֖ל הַ⁠חֲתוּמִ֑ים	1	Alternate translation: “These are the names that the leaders signed on the scroll before it was sealed.”
10:1	jc8x		rc://*/ta/man/translate/translate-unknown	נְחֶמְיָ֧ה הַ⁠תִּרְשָׁ֛תָא בֶּן־חֲכַלְיָ֖ה	1	As in [7:65](../07/65.md) and [7:70](../07/70.md), this was the formal Persian title of the governor. If it would be helpful in your language, you could state the title and then explain it. Alternate translation: “Nehemiah son of Hakiliah, the Tirshatha (that is, the governor)”
10:1	j4ny		rc://*/ta/man/translate/translate-names	נְחֶמְיָ֧ה & בֶּן־חֲכַלְיָ֖ה וְ⁠צִדְקִיָּֽה	1	As in [1:1](../01/01.md), Nehemiah is the name of a man, and Hakaliah is the name of his father. Zedekiah is also the name of a man.
10:1	mu7u		rc://*/ta/man/translate/figs-explicit	וְ⁠צִדְקִיָּֽה	1	This could mean the same man who is called “Zadok the scribe” in [13:13](../13/13.md). That man seems to have been the official secretary for Nehemiah. Other documents from this time suggest that the name of the scribe would have come second in a list like this, right after the government official in charge. Alternate translation: “Zedekiah the scribe” or “Zedekiah the secretary.”
10:2	r4sg		rc://*/ta/man/translate/translate-names	שְׂרָיָ֥ה עֲזַרְיָ֖ה יִרְמְיָֽה	1	These are the names of three men.
10:3	b2lc		rc://*/ta/man/translate/translate-names	פַּשְׁח֥וּר אֲמַרְיָ֖ה מַלְכִּיָּֽה	1	These are the names of three men.
10:4	uqt4		rc://*/ta/man/translate/translate-names	חַטּ֥וּשׁ שְׁבַנְיָ֖ה מַלּֽוּךְ	1	These are the names of three men.
10:5	qbj9		rc://*/ta/man/translate/translate-names	חָרִ֥ם מְרֵמ֖וֹת עֹֽבַדְיָֽה	1	These are the names of three men.
10:6	del4		rc://*/ta/man/translate/translate-names	דָּנִיֵּ֥אל גִּנְּת֖וֹן בָּרֽוּךְ	1	These are the names of three men.
10:7	yd6r		rc://*/ta/man/translate/translate-names	מְשֻׁלָּ֥ם אֲבִיָּ֖ה מִיָּמִֽן	1	These are the names of three men.
10:8	mt1s		rc://*/ta/man/translate/translate-names	מַֽעַזְיָ֥ה בִלְגַּ֖י שְׁמַֽעְיָ֑ה	1	These are the names of three men.
10:8	iv3c			אֵ֖לֶּה הַ⁠כֹּהֲנִֽים	1	Alternate translation: “These are the names of the priests who signed the covenant.”
10:8	ppp7		rc://*/ta/man/translate/grammar-connect-logic-result	אֵ֖לֶּה הַ⁠כֹּהֲנִֽים	1	If it would be helpful to your readers, you could place this sentence at the beginning of verse 2 since it introduces the list of priests. That way the list of priests would be like the list of Levites in verses 9–13 and the list of leaders in verses 14–27. Both of those lists have an introductory phrase like this at the beginning. Alternate translation: “These are the names of the priests who signed the covenant”
10:9	b29e			וְֽ⁠הַ⁠לְוִיִּ֑ם	1	Alternate translation: “These are the names of the Levites who signed the covenant.”
10:9	i6e3		rc://*/ta/man/translate/figs-explicit	וְֽ⁠הַ⁠לְוִיִּ֑ם	1	From the contexts in which the names of these men appear elsewhere in the book of Nehemiah, it seems that they were leaders of the Levites. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “These are the names of the Levites who signed the covenant. First, their leaders”
10:9	si66		rc://*/ta/man/translate/translate-names	וְ⁠יֵשׁ֨וּעַ֙ בֶּן־אֲזַנְיָ֔ה	1	Jeshua is the name of a man, and Azaniah is the name of his father.
10:9	pi28		rc://*/ta/man/translate/translate-names	בִּנּ֕וּי & חֵנָדָ֖ד	1	Binnui and Henadad are both names of men.
10:9	j952		rc://*/ta/man/translate/figs-metaphor	בִּנּ֕וּי מִ⁠בְּנֵ֥י חֵנָדָ֖ד	1	**Sons** here means **descendants** Alternate translation: “Binnui, one of the descendants of Henadad”
10:9	km8e		rc://*/ta/man/translate/translate-names	קַדְמִיאֵֽל	1	Kadmiel is the name of a man.
10:10	yg6h		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲחֵי⁠הֶ֑ם	1	Here, **brother** likely refers to the rest of the Levites who signed the covenant as fellow Levites of the three leaders. Alternate translation: “Next, their fellow Levites”
10:10	cfy7		rc://*/ta/man/translate/translate-names	שְׁבַנְיָ֧ה הֽוֹדִיָּ֛ה קְלִיטָ֖א פְּלָאיָ֥ה חָנָֽן	1	These are the names of five men.
10:11	x5wd		rc://*/ta/man/translate/translate-names	מִיכָ֥א רְח֖וֹב חֲשַׁבְיָֽה	1	These are the names of three men.
10:12	vuf7		rc://*/ta/man/translate/translate-names	זַכּ֥וּר שֵׁרֵֽבְיָ֖ה שְׁבַנְיָֽה	1	These are the names of three men.
10:13	t4nx		rc://*/ta/man/translate/translate-names	הוֹדִיָּ֥ה בָנִ֖י בְּנִֽינוּ	1	These are the names of three men.
10:14	uar6			רָאשֵׁ֖י הָ⁠עָ֑ם	1	Alternate translation: “These are the names of the community leaders who signed the covenant”
10:14	c75b		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֖י הָ⁠עָ֑ם	1	Here, **head** is a figurative way of saying “leader.” Alternate translation: “community leaders”
10:14	d729		rc://*/ta/man/translate/translate-names	פַּרְעֹשׁ֙ פַּחַ֣ת מוֹאָ֔ב עֵילָ֥ם זַתּ֖וּא בָּנִֽי	1	These are the names of five men.
10:15	nkt2		rc://*/ta/man/translate/translate-names	בֻּנִּ֥י עַזְגָּ֖ד בֵּבָֽי	1	These are the names of three men.
10:16	dda2		rc://*/ta/man/translate/translate-names	אֲדֹנִיָּ֥ה בִגְוַ֖י עָדִֽין	1	These are the names of three men.
10:17	ybp4		rc://*/ta/man/translate/translate-names	אָטֵ֥ר חִזְקִיָּ֖ה עַזּֽוּר	1	These are the names of three men.
10:18	ssa2		rc://*/ta/man/translate/translate-names	הוֹדִיָּ֥ה חָשֻׁ֖ם בֵּצָֽי	1	These are the names of three men.
10:19	rbs7		rc://*/ta/man/translate/translate-names	חָרִ֥יף עֲנָת֖וֹת נֵיבָֽי	1	These are the names of three men.
10:20	xbs6		rc://*/ta/man/translate/translate-names	מַגְפִּיעָ֥שׁ מְשֻׁלָּ֖ם חֵזִֽיר	1	These are the names of three men.
10:21	bjm2		rc://*/ta/man/translate/translate-names	מְשֵׁיזַבְאֵ֥ל צָד֖וֹק יַדּֽוּעַ	1	These are the names of three men.
10:22	rm3j		rc://*/ta/man/translate/translate-names	פְּלַטְיָ֥ה חָנָ֖ן עֲנָיָֽה	1	These are the names of three men.
10:23	kcs6		rc://*/ta/man/translate/translate-names	הוֹשֵׁ֥עַ חֲנַנְיָ֖ה חַשּֽׁוּב	1	These are the names of three men.
10:24	p99a		rc://*/ta/man/translate/translate-names	הַלּוֹחֵ֥שׁ פִּלְחָ֖א שׁוֹבֵֽק	1	These are the names of three men.
10:25	t6u9		rc://*/ta/man/translate/translate-names	רְח֥וּם חֲשַׁבְנָ֖ה מַעֲשֵׂיָֽה	1	These are the names of three men.
10:26	ab18		rc://*/ta/man/translate/translate-names	וַ⁠אֲחִיָּ֥ה חָנָ֖ן עָנָֽן	1	These are the names of three men.
10:27	w9x4		rc://*/ta/man/translate/translate-names	מַלּ֥וּךְ חָרִ֖ם בַּעֲנָֽה	1	These are the names of three men.
10:28	g1a1		rc://*/ta/man/translate/figs-explicit	וּ⁠שְׁאָ֣ר הָ⁠עָ֡ם	1	This means everyone else in the groups that are listed next, even if they did not sign the covenant personally. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “And everyone else in the following groups, whether or not they signed their name on the scroll”
10:28	w2rt		rc://*/ta/man/translate/translate-unknown	הַ⁠שּׁוֹעֲרִ֨ים	1	This means the people who were responsible to open and close the gates that controlled access to the city and the temple. See how you translated this term in 7:1.
10:28	f1n8		rc://*/ta/man/translate/translate-unknown	הַ⁠מְשֹׁרְרִ֜ים	1	As in [7:1](../07/01.md), this means vocal musicians who led in worship, in processions, and ceremonies, producing music and chants that emphasized and enhanced the occasion. Alternate translation: “the singers”
10:28	g1a3		rc://*/ta/man/translate/translate-unknown	הַ⁠נְּתִינִ֗ים	1	As in [3:26](../03/26.md), the term **Nethinim** describes servants who worked in the temple. Alternate translation: “the temple servants”
10:28	qej9		rc://*/ta/man/translate/figs-explicit	וְֽ⁠כָל־הַ⁠נִּבְדָּ֞ל מֵ⁠עַמֵּ֤י הָ⁠אֲרָצוֹת֙ אֶל־תּוֹרַ֣ת הָ⁠אֱלֹהִ֔ים	1	This could mean one of two things. (1) It could be referring to people from other nations who had converted and become Jews. Alternate translation: “people from other nations who had become Jews and would now obey the law of God” (2) It might not be a reference to a distinct group, but rather a description of something that was true of everyone from any of the previously named groups who agreed to the covenant. As in [9:2](../09/02.md), it would be a description of how the Israelites needed to reject the influence and practices of other people groups in order to follow the law of God faithfully. Alternate translation: “that is, everyone who resolved to reject foreign influences and obey the law of God”
10:28	g1a5		rc://*/ta/man/translate/figs-metaphor	הַ⁠נִּבְדָּ֞ל מֵ⁠עַמֵּ֤י הָ⁠אֲרָצוֹת֙	1	**Separate** is a figurative way of describing the act of rejecting an influence, as if this were a physical separation. In [9:2](../09/02.md) the separation actually was physical (only Israelites could attend that assembly), but here it would be figurative. Alternate translation: “resolved to reject foreign influences”
10:28	g1a7		rc://*/ta/man/translate/figs-idiom	בְּנֵי⁠הֶ֣ם וּ⁠בְנֹתֵי⁠הֶ֑ם כֹּ֖ל יוֹדֵ֥עַ מֵבִֽין	1	Like the similar phrases in [8:2](../08/02.md) and [8:3](../08/03.md), this is likely an idiom that refers to children who could understand what the covenant was about. Alternate translation: “their children who were old enough to understand the covenant” or “all who were old enough to understand what promising to obey God meant”
10:29	l6ns		rc://*/ta/man/translate/figs-metaphor	מַחֲזִיקִ֣ים עַל	1	Here, **clinging to** is a figurative way of describing people who did not actually sign the scroll, as their leaders did, but who agreed with them and joined in the same purpose. Alternate translation: “agreed with” or “joined in the same purpose with”
10:29	x6i9		rc://*/ta/man/translate/figs-metaphor	אֲחֵי⁠הֶם֮	1	Here, **brother** likely means that the leaders who signed the scroll were fellow Jews of the rest of the people. Alternate translation: “their fellow Jews”
10:29	k971			אַדִּירֵי⁠הֶם֒	1	See how you translated this term in [2:16](../02/16.md). Alternate translation: “the leading citizens”
10:29	p6ry		rc://*/ta/man/translate/figs-metonymy	וּ⁠בָאִ֞ים בְּ⁠אָלָ֣ה וּ⁠בִ⁠שְׁבוּעָ֗ה	1	Here the story describes the covenant by two things associated with it. As part of the covenant, the people swore an oath to keep its terms, and they also said that anyone who broke its terms should be cursed. (That is, God should punish them.) If it would be helpful in your language, you could express the meaning behind this figure. Alternate translation: “they made a serious agreement”
10:29	ny6b		rc://*/ta/man/translate/figs-metaphor	וּ⁠בָאִ֞ים בְּ⁠אָלָ֣ה וּ⁠בִ⁠שְׁבוּעָ֗ה	1	**Entering** is a figurative way of saying that the people became parties to this agreement with God. The expression speaks as if the covenant were something that the people could physically go inside of, in order to become a part of it. Alternate translation: “they became parties to the covenant”
10:29	g1a9		rc://*/ta/man/translate/figs-idiom	לָ⁠לֶ֨כֶת֙ בְּ⁠תוֹרַ֣ת הָ⁠אֱלֹהִ֔ים	1	As in [5:9](../05/09.md), **walk** is an idiom that describes a person’s conduct in life. Alternate translation: “to live their lives in obedience to the law of God”
10:29	t8sp		rc://*/ta/man/translate/figs-activepassive	אֲשֶׁ֣ר נִתְּנָ֔ה בְּ⁠יַ֖ד מֹשֶׁ֣ה	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “which Moses gave to the people”
10:29	g1b1		rc://*/ta/man/translate/figs-metaphor	בְּ⁠יַ֖ד מֹשֶׁ֣ה	1	Here, as in [9:14](../09/14.md), **hand** represents control and action. Alternate translation: “Moses gave to the people”
10:29	g1b3		rc://*/ta/man/translate/figs-metaphor	מֹשֶׁ֣ה עֶֽבֶד־הָֽ⁠אֱלֹהִ֑ים	1	As in [9:14](../09/14.md), Moses is called the **servant** of God. While Moses was also God’s servant in a more literal sense, this title is a figurative expression in the Old Testament that indicates that God used Moses to give his Law to his people the way a master would have a servant deliver a message. Alternate translation: “your special messenger”
10:29	g1b5		rc://*/ta/man/translate/figs-doublet	וְ⁠לִ⁠שְׁמ֣וֹר וְ⁠לַ⁠עֲשׂ֗וֹת	1	**Keep** and **do** mean similar things. The repetition emphasizes the people’s resolve to keep God’s law. If it would be helpful in your language, you could combine these terms. Alternate translation: “carefully follow”
10:29	m39f		rc://*/ta/man/translate/figs-doublet	כָּל־מִצְוֺת֙ יְהוָ֣ה אֲדֹנֵ֔י⁠נוּ וּ⁠מִשְׁפָּטָ֖י⁠ו וְ⁠חֻקָּֽי⁠ו	1	As in [1:7](../01/07.md), **commandments**, **judgments**, and **statutes** mean basically the same thing. They refer to provisions in the Law of Moses. Here again the repetition emphasizes the people’s resolve to obey everything in God’s law. If it would be helpful in your language, you could combine them into a single phrase. Alternate translation: “everything Yahweh our Lord has commanded,” otherwise “the commands, rules, and laws of Yahweh our Lord” (A doublet can involve the use of more than two words.)
10:30	s4sx		rc://*/ta/man/translate/figs-parallelism	וַ⁠אֲשֶׁ֛ר לֹא־נִתֵּ֥ן בְּנֹתֵ֖י⁠נוּ לְ⁠עַמֵּ֣י הָ⁠אָ֑רֶץ וְ⁠אֶת־בְּנֹ֣תֵי⁠הֶ֔ם לֹ֥א נִקַּ֖ח לְ⁠בָנֵֽי⁠נוּ	1	These two phrases mean similar things. They both indicate that the Jews are promising here not to let their children marry people from the other groups living in the area. If it would be helpful in your language, you could combine these phrases. Alternate translation: “We promise that we will not allow any one of our children to marry someone from another people group”
10:30	lx8c		rc://*/ta/man/translate/figs-exclusive	נִתֵּ֥ן	1	Here and through to the end of this chapter, the pronoun “we” includes Nehemiah and the Jewish people, but not the readers of this book.
10:30	iqq1		rc://*/ta/man/translate/figs-explicit	לְ⁠עַמֵּ֣י הָ⁠אָ֑רֶץ	1	This refers to other people groups who live in the land and who do not worship Yahweh. The implication is that intermarriage with these groups would lead the Israelites to compromise their loyalty to Yahweh. Alternate translation: “the people of this land who do not worship Yahweh”
10:31	g1b7		rc://*/ta/man/translate/grammar-connect-logic-result	וְ⁠עַמֵּ֣י הָ⁠אָ֡רֶץ הַֽ⁠מְבִיאִים֩ אֶת־הַ⁠מַּקָּח֨וֹת וְ⁠כָל־שֶׁ֜בֶר בְּ⁠י֤וֹם הַ⁠שַּׁבָּת֙ לִ⁠מְכּ֔וֹר לֹא־נִקַּ֥ח מֵ⁠הֶ֛ם בַּ⁠שַּׁבָּ֖ת	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 result that is described in the first phrase. Alternate translation: “If people from other groups bring goods or grain to sell on the Sabbath, we will not buy any from them.”
10:31	g1b9		rc://*/ta/man/translate/figs-explicit	בַּ⁠שַּׁבָּ֖ת	1	The implication is that the Israelites are promising not to buy anything because the Sabbath is a day for rest and worship, not for buying and selling. If it would be helpful in your language, you could say this explicitly. Alternate translation: “on the Sabbath, we will not buy any from them, because Yahweh has told us not to buy or sell on the Sabbath”
10:31	g1c1			וּ⁠בְ⁠י֣וֹם קֹ֑דֶשׁ	1	Alternate translation: “on a festival day” or “during a festival”
10:31	g1c3		rc://*/ta/man/translate/figs-ellipsis	וְ⁠נִטֹּ֛שׁ אֶת־הַ⁠שָּׁנָ֥ה הַ⁠שְּׁבִיעִ֖ית	1	Here the covenant leaves out one or more words that a sentence would ordinarily need in order to be complete. **Leave alone** means “leave our fields alone,” that is, do not plant or harvest any crops, and **the seventh year** means “in the seventh year.” Alternate translation: “we will not grow anything in our fields every seventh year”
10:31	bh3h		rc://*/ta/man/translate/figs-explicit	וְ⁠נִטֹּ֛שׁ אֶת־הַ⁠שָּׁנָ֥ה הַ⁠שְּׁבִיעִ֖ית	1	**The seventh year** refers to the commandment in the Law of Moses to allow fields to rest one year out of every seven. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “We will leave our fields alone and not work them during the seventh year, because the law commands us not to grow any crops then.”
10:31	ek18		rc://*/ta/man/translate/translate-ordinal	אֶת־הַ⁠שָּׁנָ֥ה הַ⁠שְּׁבִיעִ֖ית	1	Alternate translation: “year seven”
10:31	hf7z			וְ⁠נִטֹּ֛שׁ & וּ⁠מַשָּׁ֥א כָל־יָֽד	1	This could mean one of several things. (1) As in [5:7–12](../05/07.md), it could be a promise not to charge any interest on loans to fellow Israelites. (2) It could mean that during the seventh year, no loan payments would be collected. (3) It could mean that during the seventh year, all debts would be cancelled. Alternate translation: “we will not charge interest on loans to our fellow Israelites” or “during the seventh year, we will not collect loan payments” or “during the seventh year, we will cancel all the debts of our fellow Israelites.”
10:31	ur3t		rc://*/ta/man/translate/figs-metonymy	וּ⁠מַשָּׁ֥א כָל־יָֽד	1	Here, **hand** seems to refer to a debt by reference to something associated with it, the way debts were formalized by the borrower grasping the hand of the lender. Alternate translation: “interest on any debt”
10:32	h9gt		rc://*/ta/man/translate/figs-personification	וְ⁠הֶעֱמַ֤דְנוּ עָלֵ֨י⁠נוּ֙ מִצְוֺ֔ת	1	As in [5:13](../05/13.md), the covenant speaks of the commitments the people are making as if they were living things that could **stand**, that is, stay in place rather than go away. The people are saying that they will make sure this commitment does not “go away.” Alternate translation: “we are making a firm commitment”
10:32	ljm2		rc://*/ta/man/translate/figs-idiom	לָ⁠תֵ֥ת עָלֵ֛י⁠נוּ	1	Alternate translation: “each one of us will contribute”
10:32	ad47		rc://*/ta/man/translate/translate-bmoney	שְׁלִשִׁ֥ית הַ⁠שֶּׁ֖קֶל	1	In ancient times, a silver shekel weighed about 11 grams or about a third 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 over time since those values can change from year to year. Instead, you could give the equivalent weight or use the biblical term in the text and give the weight in a note. Alternate translation: “a third of a shekel each year” or “four grams of silver each year”
10:32	g1c5		rc://*/ta/man/translate/translate-fraction	שְׁלִשִׁ֥ית הַ⁠שֶּׁ֖קֶל	1	A **third** means one part out of three equal parts.
10:32	pw6w		rc://*/ta/man/translate/figs-abstractnouns	לַ⁠עֲבֹדַ֖ת בֵּ֥ית אֱלֹהֵֽי⁠נוּ	1	The abstract noun **service** describes all the things needed for worship in the temple, as listed in the next verse. If it would be helpful in your language, you could translate the idea behind this word with an equivalent phrase. Alternate translation: “everything that is needed for worship in the temple”
10:32	g1c7		rc://*/ta/man/translate/figs-metaphor	בֵּ֥ית אֱלֹהֵֽי⁠נוּ	1	As in [6:10](../06/10.md) and [8:16](../08/16.md), here the covenant speaks of the temple as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
10:33	ehf4		rc://*/ta/man/translate/translate-unknown	לְ⁠לֶ֣חֶם הַֽ⁠מַּעֲרֶ֡כֶת	1	This refers to the 12 unleavened cakes made of fine flour that the law required to be set out freshly every Sabbath day in two rows of six on the table in the Holy Place. This is sometimes called the “showbread.” Alternate translation: “the bread that is set out in rows”
10:33	xu3y		rc://*/ta/man/translate/translate-unknown	וּ⁠מִנְחַ֣ת הַ⁠תָּמִ֣יד וּ⁠לְ⁠עוֹלַ֣ת הַ֠⁠תָּמִיד	1	This likely refers to a grain offering and an animal offering that were burned on the temple altar each day. Alternate translation: “the daily grain and animal offerings”
10:33	g1c9		rc://*/ta/man/translate/figs-metonymy	הַ⁠שַּׁבָּת֨וֹת הֶ⁠חֳדָשִׁ֜ים לַ⁠מּוֹעֲדִ֗ים	1	This actually refers to the offerings that would be made at these times. The offerings are being described by something associated with them, the occasions on which they are offered. Alternate translation: “offerings made on the Sabbath, on the new moon festival, and during other festivals”
10:33	g1d1		rc://*/ta/man/translate/translate-unknown	וְ⁠לַ⁠קֳּדָשִׁים֙	1	This likely refers to offerings that would be dedicated and offered to God on behalf of the people on other occasions. Alternate translation: “and offerings needed for any other occasion”
10:33	g1d3		rc://*/ta/man/translate/figs-metaphor	וְ⁠לַ֣⁠חַטָּא֔וֹת לְ⁠כַפֵּ֖ר עַל־יִשְׂרָאֵ֑ל	1	As Nehemiah does in [4:5](../04/05.md), the covenant speaks here of sins as if they were an object that could be physically hidden. Alternate translation: “offerings made to ask God to forgive the sins of Israel”
10:33	g1d5		rc://*/ta/man/translate/translate-unknown	וְ⁠כֹ֖ל מְלֶ֥אכֶת בֵּית־אֱלֹהֵֽי⁠נוּ	1	This seems to refer to the ongoing work of cleaning, maintaining, and repairing all of the furnishings and equipment used in the temple worship. Alternate translation: “and anything else needed to maintain worship in the temple”
10:33	g1d7		rc://*/ta/man/translate/figs-metaphor	בֵּית־אֱלֹהֵֽי⁠נוּ	1	Here again the covenant speaks of the temple as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
10:34	s6yz			וְ⁠הַ⁠גּוֹרָל֨וֹת הִפַּ֜לְנוּ עַל־קֻרְבַּ֣ן הָ⁠עֵצִ֗ים הַ⁠כֹּהֲנִ֣ים הַ⁠לְוִיִּם֮ וְ⁠הָ⁠עָם֒ לְ֠⁠הָבִיא לְ⁠בֵ֨ית אֱלֹהֵ֧י⁠נוּ לְ⁠בֵית־אֲבֹתֵ֛י⁠נוּ	1	Alternate translation: “We agree to determine by lot what time each year the various extended families among the priests, the Levites, and the people will be responsible for bringing an offering of wood to the temple.”
10:34	l42k		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠גּוֹרָל֨וֹת הִפַּ֜לְנוּ	1	A **lot** was a physical object that was used in various ways to make a selection among different possibilities. Use the term in your language that would best describe such an object for your readers.
10:34	ph9q		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֨ית אֱלֹהֵ֧י⁠נוּ	1	Here again the covenant speaks of the temple as the “house of God,” as if it were God’s dwelling place. Alternate translation: “the temple”
10:34	g1d9		rc://*/ta/man/translate/figs-ellipsis	לְ⁠בֵית־אֲבֹתֵ֛י⁠נוּ	1	This seems to be an abbreviated way of saying “our father’s houses.” The full expression “father’s house” or “house of the father” is used in [7:61](../07/61.md). See how you translated it there, and review the note there if that would be helpful. Alternate translation: “taking turns by clan”
10:34	g1e1		rc://*/ta/man/translate/figs-idiom	שָׁנָ֣ה בְ⁠שָׁנָ֑ה	1	This is an idiom that means “each year” or “every year.”
10:34	g1e3		rc://*/ta/man/translate/figs-abstractnouns	לְ⁠בַעֵ֗ר	1	**Burning** is an abstract noun that describes how the wood these families agreed to bring to the temple would be used for fuel for the sacrifices offered on the altar. If it would be helpful in your language, you could translate the idea behind it with a verb such as “burn.” You could also say who would do the action. Alternate translation: “for the Levites to burn”
10:34	g1e5		rc://*/ta/man/translate/figs-activepassive	כַּ⁠כָּת֖וּב בַּ⁠תּוֹרָֽה	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “as the law commands”
10:35	vp1p		rc://*/ta/man/translate/figs-metonymy	בִּכּוּרֵ֣י אַדְמָתֵ֗⁠נוּ	1	Here the covenant speaks of the soil of the land as if it were a tree that would bear fruit. Alternate translation: “the first crops that grow in our fields”
10:35	g1e7		rc://*/ta/man/translate/figs-idiom	שָׁנָ֣ה בְ⁠שָׁנָ֑ה	1	This is an idiom that means **each year** or **every year.**
10:35	g1e9		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֖ית יְהוָֽה	1	The covenant continues to speak of the temple as the **house of God**, as if it were God’s dwelling place. Here the expression is modified slightly and it says **Yahweh** instead of **our God.** Alternate translation: “to the temple”
10:36	g1f1		rc://*/ta/man/translate/figs-explicit	וְ⁠אֶת־בְּכֹר֤וֹת בָּנֵ֨י⁠נוּ֙ וּ⁠בְהֶמְתֵּ֔י⁠נוּ & וְ⁠אֶת־בְּכוֹרֵ֨י בְקָרֵ֜י⁠נוּ וְ⁠צֹאנֵ֗י⁠נוּ לְ⁠הָבִיא֙ לְ⁠בֵ֣ית אֱלֹהֵ֔י⁠נוּ	1	**Firstborn** means specifically the firstborn male offspring in every case, as the law specifies. If it would be helpful to your readers, you could explain that the law required the Israelites to bring the firstborn males from their families to the temple for a different reason than the reason for which it required them to bring the firstborn males from among their domesticated animals. Alternate translation: “We promise to bring our firstborn sons to the temple to dedicate them to God, and we promise to bring the first male offspring of all of our animals to the temple so that the priests can offer them to God as sacrifices”
10:36	g1f3		rc://*/ta/man/translate/figs-activepassive	כַּ⁠כָּת֖וּב בַּ⁠תּוֹרָ֑ה	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “as the law commands”
10:36	g1f5		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֣ית אֱלֹהֵ֔י⁠נוּ & בְּ⁠בֵ֥ית אֱלֹהֵֽי⁠נוּ	1	The covenant continues to speak of the temple as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
10:36	uc2w		rc://*/ta/man/translate/figs-doublet	לַ⁠כֹּ֣הֲנִ֔ים הַ⁠מְשָׁרְתִ֖ים בְּ⁠בֵ֥ית אֱלֹהֵֽי⁠נוּ	1	These two phrases mean the same thing. The covenant uses the repetition for clarity. If it would be helpful in your language, you could combine these phrases. Alternate translation: “the priests who serve in the temple”
10:37	j9sj		rc://*/ta/man/translate/figs-ellipsis	וְ⁠אֶת־רֵאשִׁ֣ית עֲרִיסֹתֵ֣י⁠נוּ וּ֠⁠תְרוּמֹתֵי⁠נוּ וּ⁠פְרִ֨י כָל־עֵ֜ץ תִּיר֣וֹשׁ וְ⁠יִצְהָ֗ר	1	The words **the first of** at the start of this list apply to every item on the list. If it would be helpful to your readers, you could repeat that idea throughout the list. Alternate translation: “the first of the flour that we make, a first portion of the food offerings we bring to the temple, the first fruit from each of our fruit trees, and the first of the wine and oil that we produce each year”
10:37	rk7x		rc://*/ta/man/translate/translate-unknown	עֲרִיסֹתֵ֣י⁠נוּ	1	Possible meanings are that this refers to: (1) dough made from coarse flour, (2) coarse flour, or (3) ground grain.
10:37	e92l		rc://*/ta/man/translate/translate-unknown	אֶל־לִשְׁכ֣וֹת בֵּית־אֱלֹהֵ֔י⁠נוּ	1	This phrase explains where the people are agreeing to deliver the items on the preceding list, which are special contributions for the priests. Alternate translation: “to the rooms where things are stored in the temple” or “to the storehouses in the temple”
10:37	s7s2		rc://*/ta/man/translate/figs-metaphor	בֵּית־אֱלֹהֵ֔י⁠נוּ	1	The covenant continues to speak of the temple as the “house of God,” as if it were the place where God lived, since God’s presence was in the temple. Alternate translation: “the temple”
10:37	r776		rc://*/ta/man/translate/figs-metonymy	וּ⁠מַעְשַׂ֥ר אַדְמָתֵ֖⁠נוּ	1	Here, the covenant speaks of the soil as a way of referring to the crops that grow in the soil. Alternate translation: “one tenth of the crops that grow in our fields”
10:37	g1f7		rc://*/ta/man/translate/translate-fraction	וּ⁠מַעְשַׂ֥ר	1	This means a tenth (1/10) or one part out of ten equal parts.
10:37	g1f9			וְ⁠הֵם֙ הַ⁠לְוִיִּ֔ם הַֽ⁠מְעַשְּׂרִ֔ים בְּ⁠כֹ֖ל עָרֵ֥י עֲבֹדָתֵֽ⁠נוּ	1	This phrase explains where the people are agreeing to deliver this tithe of crops, which is a special contribution for the Levites. Alternate translation: “The Levites can collect this contribution of one tenth of our crops right in the cities where we live and work”
10:37	g1g1		rc://*/ta/man/translate/figs-abstractnouns	בְּ⁠כֹ֖ל עָרֵ֥י עֲבֹדָתֵֽ⁠נוּ	1	The abstract noun **labor** refers to how the people would work the land in order to grow crops. If it would be helpful in your language, you could translate the idea behind it with a verb such as **work.** Alternate translation: “the cities where we live and work”
10:38	g1g3		rc://*/ta/man/translate/figs-explicit	וְ⁠הָיָ֨ה הַ⁠כֹּהֵ֧ן בֶּֽן־אַהֲרֹ֛ן עִם־הַ⁠לְוִיִּ֖ם בַּ⁠עְשֵׂ֣ר הַ⁠לְוִיִּ֑ם	1	If it would be helpful to your readers, you could explain why a priest will be present. Alternate translation: “a priest will be present to supervise when the people give their tithes to the Levites”
10:38	g1g5		rc://*/ta/man/translate/figs-distinguish	הַ⁠כֹּהֵ֧ן בֶּֽן־אַהֲרֹ֛ן	1	Here the book repeats some background information to remind readers who the priests were. Alternate translation: “one of the priests, who are descendants of Aaron”
10:38	g1g7		rc://*/ta/man/translate/figs-metaphor	בֶּֽן־אַהֲרֹ֛ן	1	**Son** here means “descendant.” Alternate translation: “a descendant of Aaron”
10:38	by9z		rc://*/ta/man/translate/figs-explicit	בַּ⁠עְשֵׂ֣ר הַ⁠לְוִיִּ֑ם	1	If it would be helpful in your language, you could state from whom the Levites will receive these tithes. Alternate translation: “when the people give their tithes to the Levites”
10:38	eb51		rc://*/ta/man/translate/translate-fraction	בַּ⁠עְשֵׂ֣ר & מַעֲשַׂ֤ר הַֽ⁠מַּעֲשֵׂר֙	1	A “tithe” means a tenth (1/10) or one part out of ten equal parts.
10:38	zl4a		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠לְוִיִּ֞ם יַעֲל֨וּ אֶת־מַעֲשַׂ֤ר הַֽ⁠מַּעֲשֵׂר֙ לְ⁠בֵ֣ית אֱלֹהֵ֔י⁠נוּ	1	The implication is that in the way the Levites will help support the priests, in the same way the people will support the priests through the tithes described in verse 37. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “the Levites will bring one tenth of the tithes they receive to the temple, to help support the priests”
10:38	g1g9		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֣ית אֱלֹהֵ֔י⁠נוּ	1	The covenant continues to speak of the temple as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
10:38	g1h1		rc://*/ta/man/translate/translate-unknown	אֶל־הַ⁠לְּשָׁכ֖וֹת לְ⁠בֵ֥ית הָ⁠אוֹצָֽר	1	Like the similar phrase in [10:37](../10/37.md), this phrase explains where the Levites are to deliver the ten percent of the tithes that they will contribute. Alternate translation: “to the rooms where things are stored in the temple” or “the rooms in the temple treasury”
10:39	g1h3		rc://*/ta/man/translate/figs-ellipsis	הַ֠⁠לְּשָׁכוֹת	1	This is an abbreviated way of saying “the chambers of the house of the treasury” as in [10:38](../10/38.md). Alternate translation: “the rooms where things are stored in the temple” or “the rooms in the temple treasury”
10:39	qzf8		rc://*/ta/man/translate/figs-metaphor	בְנֵי־יִשְׂרָאֵ֜ל וּ⁠בְנֵ֣י הַ⁠לֵּוִ֗י	1	**Sons** here means “descendants.” The term is referring to the groups that were descended from the men named Israel and Levi. Alternate translation: “the Israelites and the Levites”
10:39	ss5h		rc://*/ta/man/translate/figs-ellipsis	וְ⁠שָׁם֙ כְּלֵ֣י הַ⁠מִּקְדָּ֔שׁ וְ⁠הַ⁠כֹּהֲנִים֙ הַ⁠מְשָׁ֣רְתִ֔ים וְ⁠הַ⁠שּׁוֹעֲרִ֖ים וְ⁠הַ⁠מְשֹׁרְרִ֑ים	1	**There** means in those same storerooms. The phrase **the vessels for** at the start of this list applies to every item on the list. If it would be helpful to your readers, you could repeat that idea throughout the list. Alternate translation: “In those same rooms we will also store equipment for the temple, equipment that the priests use when they are on duty, tools that the gatekeepers use, and instruments for the musicians”
10:39	g1h5		rc://*/ta/man/translate/figs-synecdoche	כְּלֵ֣י	1	Here the covenant uses one type of equipment that the storerooms would hold, **vessels** or “jars” or “containers,” to refer to all the different types of equipment on the list in this verse. Alternate translation: “equipment”
10:39	u1sq		rc://*/ta/man/translate/figs-litotes	וְ⁠לֹ֥א נַעֲזֹ֖ב אֶת־בֵּ֥ית אֱלֹהֵֽי⁠נוּ	1	This is a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “we will make sure that we provide for the temple”
10:39	b23h		rc://*/ta/man/translate/figs-metaphor	בֵּ֥ית אֱלֹהֵֽי⁠נוּ	1	The covenant continues to speak of the temple as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
11:intro	xja1				0	# Nehemiah 11 General Notes\n\n## Special concepts in this chapter\n\n### The places where the Jews lived\n\nSome people lived in Jerusalem, but most people lived in villages and towns away from Jerusalem. They lived there in order to farm the land and raise their animals. The city with its walls was there to provide all of the people with protection if enemies attacked them.
11:1	e2yg		rc://*/ta/man/translate/translate-unknown	הִפִּ֨ילוּ גוֹרָל֜וֹת	1	As in [10:34](../10/34.md), a **lot** was a physical object that was used in various ways to make a selection among different possibilities. Use the term in your language that would best describe such an object for your readers.
11:1	beq5		rc://*/ta/man/translate/figs-ellipsis	אֶחָ֣ד מִן־הָ⁠עֲשָׂרָ֗ה	1	This means “one out of ten people.”
11:1	h1a1		rc://*/ta/man/translate/figs-distinguish	בִּֽ⁠ירוּשָׁלִַ֨ם֙ עִ֣יר הַ⁠קֹּ֔דֶשׁ	1	Here the book repeats some background information to remind readers about the special status that Jerusalem had, which was why it was so important for that city to be well populated. As in [1:9](../01/09.md), the list is acknowledging Jerusalem as the place from which God chose to start making himself famous throughout the world, and as the city where God chose to put his temple. Alternate translation: “Jerusalem, the special city that God chose”
11:1	h1a3		rc://*/ta/man/translate/figs-synecdoche	וְ⁠תֵ֥שַׁע הַ⁠יָּד֖וֹת בֶּ⁠עָרִֽים	1	Here the list is using the term **hand** to refer to an entire person. Alternate translation: “the other nine out of ten people remained in the cities and towns where they had been living”
11:2	h1a5		rc://*/ta/man/translate/figs-idiom	לְ⁠כֹל֙ הָֽ⁠אֲנָשִׁ֔ים	1	In this context, **a man** means “everyone.” Alternate translation: “everyone who”
11:3	h1a7		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֣י הַ⁠מְּדִינָ֔ה	1	**Head** here is a figurative way of saying **leader.** Alternate translation: “provincial leaders”
11:3	h1a9		rc://*/ta/man/translate/grammar-connect-logic-contrast	וּ⁠בְ⁠עָרֵ֣י יְהוּדָ֗ה	1	This sentence explains a contrasting idea before the story goes on to develop the idea that the previous sentence introduces. This chapter is a list of the provincial leaders, priests, Levites, gatekeepers, temple servants, and singers who lived in Jerusalem. The previous sentence introduces the first part of that list, but before the list gives the names of the provincial leaders, it explains that most of the people who had returned to the province of Judah kept on living on their ancestral lands in other cities and towns. You could begin this sentence with a word like “but” to indicate this contrast.
11:3	h1b1			וּ⁠בְ⁠עָרֵ֣י יְהוּדָ֗ה & בְּ⁠עָ֣רֵי⁠הֶ֔ם	1	These two phrases mean the same thing and you do not need to repeat both of them if that would be confusing for your readers.
11:3	h1b3		rc://*/ta/man/translate/figs-idiom	אִ֤ישׁ בַּ⁠אֲחֻזָּת⁠וֹ֙	1	In this context, **a man** means “each person,” and the expression may be understood to indicate “each family.” Alternate translation: “each family on its own property”
11:3	l7mb		rc://*/ta/man/translate/figs-personification	יִשְׂרָאֵ֤ל	1	Here the list refers to all of the Israelites as if they were a single person, their ancestor, Israel. Alternate translation: “the Israelites”
11:3	h1b5		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠נְּתִינִ֔ים	1	As in [3:26](../03/26.md), the term **Nethinim** describes servants who worked in the temple. Alternate translation: “the temple servants”
11:3	h1b7		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְנֵ֖י עַבְדֵ֥י שְׁלֹמֹֽה	1	**Sons** means “descendants.” Alternate translation: “the descendants of the laborers who had worked for the kingdom”
11:3	h1b9		rc://*/ta/man/translate/translate-unknown	עַבְדֵ֥י שְׁלֹמֹֽה	1	As in [7:57](../07/57.md), this phrase refers to people whom Solomon first conscripted as laborers. They and their descendants remained conscripted laborers under later kings. Review the note to [7:57](../07/57.md) if that would be helpful. Alternate translation: “laborers who had worked for the kingdom”
11:4	h1c1		rc://*/ta/man/translate/writing-background	וּ⁠בִֽ⁠ירוּשָׁלִַ֨ם֙	1	This sentence provides further information about the situation the book is describing here. In addition to the people who were living in various other cities and towns in the province of Judah, there were other people already living in Jerusalem. So the city was not empty, but it did need to be more fully populated. You could use a word like “moreover” to show that this is further background information.
11:4	n2a7		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֥י יְהוּדָ֖ה וּ⁠מִ⁠בְּנֵ֣י בִנְיָמִ֑ן	1	**Sons** here means “descendants.” Alternate translation: “some people from the tribes of Judah and Benjamin”
11:4	nm8y		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֣י יְ֠הוּדָה	1	**Sons** here means “descendants.” Alternate translation: “those from the tribe of Judah”
11:4	wl7r		rc://*/ta/man/translate/translate-names	עֲתָיָ֨ה בֶן־עֻזִּיָּ֜ה בֶּן־זְכַרְיָ֧ה בֶן־אֲמַרְיָ֛ה בֶּן־שְׁפַטְיָ֥ה בֶן־מַהֲלַלְאֵ֖ל	1	These are the names of six men. In this context, **son** means literally that the next man named is the father of the man just named.
11:4	l727		rc://*/ta/man/translate/figs-explicit	עֲתָיָ֨ה	1	The implication is that Athaiah was one of the leaders of the people from the tribe of Judah who lived in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Their leader, Athaiah”
11:4	vx6k		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵי־פָֽרֶץ	1	**Sons** here means “descendants.” Alternate translation: “one of the descendants of Perez”
11:5	ml8b		rc://*/ta/man/translate/translate-names	וּ⁠מַעֲשֵׂיָ֣ה בֶן־בָּר֣וּךְ בֶּן־כָּל־חֹ֠זֶה בֶּן־חֲזָיָ֨ה בֶן־עֲדָיָ֧ה בֶן־יוֹיָרִ֛יב בֶּן־זְכַרְיָ֖ה	1	These are the names of seven men. In this context, **son** means literally that the next man named is the father of the man just named.
11:5	h1c3		rc://*/ta/man/translate/figs-explicit	וּ⁠מַעֲשֵׂיָ֣ה	1	The implication is that Maaseiah was another leader of the people from the tribe of Judah who lived in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “another leader, Maaseiah”
11:5	dxb8		rc://*/ta/man/translate/figs-metaphor	בֶּן־הַ⁠שִּׁלֹנִֽי	1	Most likely, the Shiloni were the clan descended from Judah’s son Shelah. Here the phrase **son of** indicates that Maaseiah shared in the quality of belonging to this clan. Alternate translation: “one of the descendants of Shelah”
11:6	h1c5			כָּל־בְּנֵי־פֶ֕רֶץ הַ⁠יֹּשְׁבִ֖ים בִּ⁠ירוּשָׁלִָ֑ם אַרְבַּ֥ע מֵא֛וֹת שִׁשִּׁ֥ים וּ⁠שְׁמֹנָ֖ה אַנְשֵׁי־חָֽיִל	1	Alternate translation: “The total number of the descendants of Perez who settled in Jerusalem who were able to fight in the army was 468”
11:6	y8t2		rc://*/ta/man/translate/figs-metaphor	בְּנֵי־פֶ֕רֶץ הַ⁠יֹּשְׁבִ֖ים בִּ⁠ירוּשָׁלִָ֑ם	1	**Sons** here means **descendants.** Alternate translation: “the descendants of Perez who lived in Jerusalem”
11:6	ej3g		rc://*/ta/man/translate/figs-abstractnouns	אַרְבַּ֥ע מֵא֛וֹת שִׁשִּׁ֥ים וּ⁠שְׁמֹנָ֖ה אַנְשֵׁי־חָֽיִל	1	The abstract noun **strength** refers to the way these men were able to use weapons and fight to defend the city if necessary. If it would be helpful in your language, you could translate the idea behind it with a verb such as **fight**. Alternate translation: “468 men who were able to fight in the army”
11:6	hcr6		rc://*/ta/man/translate/translate-numbers	אַרְבַּ֥ע מֵא֛וֹת שִׁשִּׁ֥ים וּ⁠שְׁמֹנָ֖ה	1	Alternate translation: “four hundred and sixty-eight”
11:7	m8mp		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֣י בִנְיָמִ֑ן	1	**Sons** here means **descendants.** Alternate translation: “the people from the tribe of Benjamin”
11:7	md67		rc://*/ta/man/translate/figs-ellipsis	בְּנֵ֣י בִנְיָמִ֑ן	1	This means specifically the people from the tribe of Benjamin who lived in Jerusalem. The list is speaking in abbreviated form here. Alternate translation: “the people from the tribe of Benjamin who lived in Jerusalem”
11:7	w8c5		rc://*/ta/man/translate/translate-names	סַלֻּ֡א בֶּן־מְשֻׁלָּ֡ם בֶּן־יוֹעֵ֡ד בֶּן־פְּדָיָה֩ בֶן־ק֨וֹלָיָ֧ה בֶן־מַעֲשֵׂיָ֛ה בֶּן־אִֽיתִיאֵ֖ל בֶּן־יְשַֽׁעְיָֽה	1	These are the names of eight men. In this context, **son** means literally that the next man named is the father of the man just named.
11:7	h1c7		rc://*/ta/man/translate/figs-explicit	סַלֻּ֡א	1	The implication is that Sallu was one of the leaders of the people from the tribe of Benjamin who lived in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Their main leader was Sallu”
11:8	h1c9		rc://*/ta/man/translate/figs-metaphor	וְ⁠אַחֲרָ֖י⁠ו גַּבַּ֣י סַלָּ֑י	1	**After** is a figurative way of saying that these two men were also leaders, but they were subordinate to Sallu. Alternate translation: “Two other leaders who assisted him were Gabbai and Sallai”
11:8	bzh9		rc://*/ta/man/translate/translate-names	גַּבַּ֣י סַלָּ֑י	1	These are the names of two men.
11:8	h1d1		rc://*/ta/man/translate/figs-ellipsis	תְּשַׁ֥ע מֵא֖וֹת עֶשְׂרִ֥ים וּ⁠שְׁמֹנָֽה	1	As in [11:6](../11/06.md), the number given represents the total number of men from this tribe who were able to use weapons and fight to defend the city if necessary. The list is speaking in abbreviated form here. Alternate translation: “The total number of the men from the tribe of Benjamin living in Jerusalem who were able to fight in the army was 928.”
11:8	z37g		rc://*/ta/man/translate/translate-numbers	תְּשַׁ֥ע מֵא֖וֹת עֶשְׂרִ֥ים וּ⁠שְׁמֹנָֽה	1	Alternate translation: “nine hundred and twenty-eight men”
11:9	z3xl		rc://*/ta/man/translate/translate-names	וְ⁠יוֹאֵ֥ל בֶּן־זִכְרִ֖י	1	Joel is the name of a man, and Zichri is the name of his father.
11:9	h1d3		rc://*/ta/man/translate/translate-unknown	פָּקִ֣יד עֲלֵי⁠הֶ֑ם	1	This means that when these men from the tribe of Benjamin formed a fighting unit, Joel was their commander. Alternate translation: “the commander of the troops from the tribe of Benjamin”
11:9	h1d5		rc://*/ta/man/translate/translate-names	וִ⁠יהוּדָ֧ה בֶן־הַ⁠סְּנוּאָ֛ה	1	Judah is the name of a man, and Hassenuah is the name of his father.
11:9	h1d7		rc://*/ta/man/translate/figs-metonymy	עַל־הָ⁠עִ֖יר מִשְׁנֶֽה	1	This phrase could mean a number of things. (1) Since this list does not name the person who was first in charge of the city, and it also does not describe other parts of the city and who was responsible for them, this phrase most likely means that Judah was second in command, after Joel, over the forces that would be formed from men living in the city. If that is the meaning, then the list is describing these troops by reference to something associated with them, the city they would come from. (2) However, it could mean that Judah was something like the deputy mayor of the whole city. (3) It could also mean that Judah was responsible for one part of the city. Alternate translation: “second in command over troops from the city”
11:10	h1d9		rc://*/ta/man/translate/figs-explicit	מִן־הַֽ⁠כֹּהֲנִ֑ים	1	The implication is that this next section of the list will name the men who were leaders of the priests. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Here are the names of the leaders of the priests who settled in Jerusalem”
11:10	ft7m		rc://*/ta/man/translate/translate-names	יְדַֽעְיָ֥ה בֶן־יוֹיָרִ֖יב	1	Jedaiah is the name of a man, and Joiarib is the name of his father.
11:10	h1e1		rc://*/ta/man/translate/translate-names	יָכִֽין	1	This is the name of a man.
11:11	d8ph		rc://*/ta/man/translate/translate-names	שְׂרָיָ֨ה בֶן־חִלְקִיָּ֜ה בֶּן־מְשֻׁלָּ֣ם בֶּן־צָד֗וֹק בֶּן־מְרָיוֹת֙ בֶּן־אֲחִיט֔וּב	1	These are the names of six men. In this context, **son** means literally that the next man named is the father of the man just named.
11:11	h1e3		rc://*/ta/man/translate/writing-background	נְגִ֖ד בֵּ֥ית הָ⁠אֱלֹהִֽים	1	This is background information that helps identify Seraiah further. Alternate translation: “the priest in charge of the temple”
11:11	h1e5		rc://*/ta/man/translate/figs-metaphor	בֵּ֥ית הָ⁠אֱלֹהִֽים	1	Here the list speaks of the temple as the **house of God** as if it were God’s dwelling place. Alternate translation: “the temple”
11:12	j7vp			וַ⁠אֲחֵי⁠הֶ֗ם עֹשֵׂ֤י הַ⁠מְּלָאכָה֙ לַ⁠בַּ֔יִת שְׁמֹנֶ֥ה מֵא֖וֹת עֶשְׂרִ֣ים וּ⁠שְׁנָ֑יִם	1	Alternate translation: “The total number of their fellow priests who were serving in the temple was 822”
11:12	nl7h		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲחֵי⁠הֶ֗ם	1	Here, **brother**, is a figurative way of saying “fellow priest,” although it is possible that some of the biological brothers of Joiarib, Jakin, and Seraiah were included in this group. Alternate translation: “their fellow priests”
11:12	z6pc		rc://*/ta/man/translate/figs-ellipsis	עֹשֵׂ֤י הַ⁠מְּלָאכָה֙ לַ⁠בַּ֔יִת	1	Here, **house** is an abbreviated way of saying “house of God,” and that is a figurative way of referring to the temple. Alternate translation: “who served in the temple”
11:12	kq8y		rc://*/ta/man/translate/translate-numbers	שְׁמֹנֶ֥ה מֵא֖וֹת עֶשְׂרִ֣ים וּ⁠שְׁנָ֑יִם	1	“eight hundred and twenty-two men”
11:12	h1e7		rc://*/ta/man/translate/figs-explicit	וַ֠⁠עֲדָיָה	1	The implication is that Adaiah was another leader of the priests who settled in Jerusalem. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Another leader of the priests who settled in Jerusalem was Adaiah”
11:12	h1e9		rc://*/ta/man/translate/translate-names	וַ֠⁠עֲדָיָה בֶּן־יְרֹחָ֤ם בֶּן־פְּלַלְיָה֙ בֶּן־אַמְצִ֣י בֶן־זְכַרְיָ֔ה בֶּן־פַּשְׁח֖וּר בֶּן־מַלְכִּיָּֽה	1	These are the names of seven men. In this context, **son** means literally that the next man named is the father of the man just named.
11:13	wd9q		rc://*/ta/man/translate/figs-metaphor	וְ⁠אֶחָי⁠ו֙ רָאשִׁ֣ים לְ⁠אָב֔וֹת	1	In this case, **his brothers** seems to be a figurative way of saying “his fellow leaders,” since the list specifies that these associates of Adaiah were leaders of clans. Alternate translation: “the family leaders who helped him”
11:13	u4gn		rc://*/ta/man/translate/figs-ellipsis	רָאשִׁ֣ים לְ⁠אָב֔וֹת	1	As in [7:70](../07/70.md) and [8:13](../08/13.md), this seems to be an abbreviated way of saying “the heads of father’s houses.” The full expression “house of the father” or “father’s house” is used in 7:61. See how you translated it there, and review the note there if that would be helpful. Alternate translation: “clan leaders”
11:13	h1f1		rc://*/ta/man/translate/figs-metaphor	רָאשִׁ֣ים	1	Here, **head** is a figurative way of saying **leader.** Alternate translation: “leaders”
11:13	h1f3		rc://*/ta/man/translate/figs-explicit	מָאתַ֖יִם אַרְבָּעִ֣ים וּ⁠שְׁנָ֑יִם	1	It seems unlikely that there were 242 family leaders assisting Adaiah. Rather, in context, this seems to be the number of priests that Adaiah and the family leaders who helped him were responsible for. Alternate translation: “they were responsible for 242 priests”
11:13	gd6g		rc://*/ta/man/translate/translate-numbers	מָאתַ֖יִם אַרְבָּעִ֣ים וּ⁠שְׁנָ֑יִם	1	“two hundred and forty-two men”
11:13	h1f5		rc://*/ta/man/translate/figs-explicit	וַ⁠עֲמַשְׁסַ֧י	1	The implication is that Amashsai was another leader of the priests who settled in Jerusalem. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Another leader of the priests who settled in Jerusalem was Amashsai”
11:13	l51b		rc://*/ta/man/translate/translate-names	וַ⁠עֲמַשְׁסַ֧י בֶּן־עֲזַרְאֵ֛ל בֶּן־אַחְזַ֥י בֶּן־מְשִׁלֵּמ֖וֹת בֶּן־אִמֵּֽר	1	These are the names of five men. In this context, “son” means literally that the next man named is the father of the man just named.
11:14	jrq7		rc://*/ta/man/translate/figs-explicit	וַ⁠אֲחֵי⁠הֶם֙ גִּבּ֣וֹרֵי חַ֔יִל מֵאָ֖ה עֶשְׂרִ֣ים וּ⁠שְׁמֹנָ֑ה	1	The implication is that this is the total number of priests that Amashsai was responsible for. If it would be helpful in your language, you could say this explicitly. Alternate translation: “Amashsai was responsible for 128 priests who were capable of working in the temple”
11:14	h1f7		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲחֵי⁠הֶם֙	1	Here, in context, **brothers** is a figurative way of saying “fellow priests” as in [11:12](../11/12.md), althoughit is possible that some of the biological brothers of Amashsai were included in this group. **Their** is plural because it is describing this group in reference to all of the other priests, not just to Amashsai. Alternate translation: “their fellow priests”
11:14	h1f9		rc://*/ta/man/translate/figs-abstractnouns	גִּבּ֣וֹרֵי חַ֔יִל	1	In this context, the abstract noun **strength** likely refers to the way these men were physically capable of doing the required work in the temple. If it would be helpful in your language, you could translate the idea behind it with an adjective such as “capable.” Alternate translation: “men who were capable of working in the temple”
11:14	p9qw		rc://*/ta/man/translate/translate-numbers	מֵאָ֖ה עֶשְׂרִ֣ים וּ⁠שְׁמֹנָ֑ה	1	Alternate translation: “one hundred and twenty-eight”
11:14	h1g1		rc://*/ta/man/translate/figs-explicit	וּ⁠פָקִ֣יד עֲלֵי⁠הֶ֔ם	1	This appears to mean that while Amashsai was responsible overall for this group of priests, Zabdiel supervised their day-to-day work. Alternate translation: “Zabdiel was their supervisor”
11:14	h1g3		rc://*/ta/man/translate/translate-names	זַבְדִּיאֵ֖ל בֶּן־הַ⁠גְּדוֹלִֽים	1	Zabdiel is the name of a man, and Haggedolim is the name of his father.
11:15	h1g5		rc://*/ta/man/translate/figs-explicit	וּ⁠מִֽן־הַ⁠לְוִיִּ֑ם	1	The implication is that this next section of the list will name the men who were leaders of the Levites. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Here are the names of the leaders of the Levites who settled in Jerusalem. One of them was”
11:15	f71n		rc://*/ta/man/translate/translate-names	שְׁמַעְיָ֧ה בֶן־חַשּׁ֛וּב בֶּן־עַזְרִיקָ֥ם בֶּן־חֲשַׁבְיָ֖ה בֶּן־בּוּנִּֽי	1	These are the names of five men. In this context, **son** means literally that the next man named is the father of the man just named.
11:16	q6zj		rc://*/ta/man/translate/translate-names	וְ⁠שַׁבְּתַ֨י וְ⁠יוֹזָבָ֜ד	1	These are the names of two men.
11:16	if3q		rc://*/ta/man/translate/figs-metaphor	מֵ⁠רָאשֵׁ֖י הַ⁠לְוִיִּֽם	1	**Head** here is a figurative way of saying **leader.** Alternate translation: “who were also leaders of the Levites”
11:16	h1g7		rc://*/ta/man/translate/figs-metaphor	עַל־הַ⁠מְּלָאכָ֤ה הַ⁠חִֽיצֹנָה֙ לְ⁠בֵ֣ית הָ⁠אֱלֹהִ֔ים	1	Here the list speaks of the temple as the **house of God** as if it were God’s dwelling place. **Outside** refers to all of the duties that Levites had that did not involve working inside the temple itself. (For example, collecting offerings, as described in [10:37–38](../10/37.md).) Alternate translation: “supervised all the work that the Levites did outside the temple”
11:17	ix77		rc://*/ta/man/translate/translate-names	וּ⁠מַתַּנְיָ֣ה בֶן־מִ֠יכָה בֶּן־זַבְדִּ֨י בֶן־אָסָ֜ף	1	These are the names of four men. In this context, **son** means literally that the next man named is the father of the man just named.
11:17	h1g9		rc://*/ta/man/translate/figs-explicit	וּ⁠מַתַּנְיָ֣ה	1	The implication is that Mattaniah was another leader of the Levites who settled in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Another leader of the Levites who settled in Jerusalem was”
11:17	sm9t		rc://*/ta/man/translate/figs-metaphor	רֹ֗אשׁ הַ⁠תְּחִלָּה֙ יְהוֹדֶ֣ה לַ⁠תְּפִלָּ֔ה	1	**Head** here is a figurative way of saying **leader.** Alternate translation: “the director of the Levite choir”
11:17	h1h1		rc://*/ta/man/translate/figs-metonymy	רֹ֗אשׁ הַ⁠תְּחִלָּה֙	1	This expression seems to indicate that Mattaniah told the Levite musicians who sang in the temple when to begin singing; that is, he was the director of their choir. As the choir director, he would have done many other things as well. For example, he would keep the tempo, have the choir sing louder or softer, and tell the choir when to stop singing. Here the list is describing the work of directing the choir by reference to one aspect of it, starting the singing. Alternate translation: “the director”
11:17	h1h3		rc://*/ta/man/translate/figs-metonymy	יְהוֹדֶ֣ה לַ⁠תְּפִלָּ֔ה	1	Here the book is describing the choir by reference to one kind of thing it was associated with, the prayers of thanksgiving that it sang. Alternate translation: “of the choir”
11:17	h1h5		rc://*/ta/man/translate/figs-synecdoche	יְהוֹדֶ֣ה לַ⁠תְּפִלָּ֔ה	1	While the list says that Mattaniah offered this prayer really, the whole choir did so with him as its director. The list is referring to the entire choir by the name of one member, Mattaniah. Alternate translation: “of the choir”
11:17	h1h7		rc://*/ta/man/translate/figs-explicit	וּ⁠בַקְבֻּקְיָ֖ה & וְ⁠עַבְדָּא֙	1	The implication is that Bakbukiah and Abda were further leaders of the Levites who settled in Jerusalem. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Two other leaders of the priests who settled in Jerusalem were”
11:17	djg7		rc://*/ta/man/translate/translate-names	וּ⁠בַקְבֻּקְיָ֖ה	1	This is the name of a man.
11:17	h1h9		rc://*/ta/man/translate/figs-metaphor	מִשְׁנֶ֣ה מֵ⁠אֶחָ֑י⁠ו	1	Here, **brother** likely refers to the other the Levites in this division. The expression means that Bakbukiah was another leader who assisted Mattaniah with the Levite choir. It could also possibly mean that he directed a second group of singers. Alternate translation: “who assisted Mattaniah with the Levite choir”
11:17	dy1v		rc://*/ta/man/translate/translate-ordinal	מִשְׁנֶ֣ה	1	Alternate translation: “the next in command”
11:17	h1i1		rc://*/ta/man/translate/translate-names	וְ⁠עַבְדָּא֙ בֶּן־שַׁמּ֔וּעַ בֶּן־גָּלָ֖ל בֶּן־יְדוּתֽוּן	1	These are the names of four men. In this context, **son** means literally that the next man named is the father of the man just named.
11:18	h1i3			כָּל־הַ⁠לְוִיִּם֙ בְּ⁠עִ֣יר הַ⁠קֹּ֔דֶשׁ מָאתַ֖יִם שְׁמֹנִ֥ים וְ⁠אַרְבָּעָֽה	1	Alternate translation: “The total number of Levites who settled in Jerusalem was 284”
11:18	di19		rc://*/ta/man/translate/figs-distinguish	בְּ⁠עִ֣יר הַ⁠קֹּ֔דֶשׁ	1	As in [11:1](../11/01.md), this phrase describes Jerusalem as the place from which God chose to start making himself famous throughout the world, and as the city where God chose to put his temple. Alternate translation: “Jerusalem, the special city that God chose”
11:18	hk8i		rc://*/ta/man/translate/translate-numbers	מָאתַ֖יִם שְׁמֹנִ֥ים וְ⁠אַרְבָּעָֽה	1	Alternate translation: “two hundred and eighty-four”
11:19	i92r		rc://*/ta/man/translate/figs-explicit	וְ⁠הַ⁠שּֽׁוֹעֲרִים֙	1	The implication is that this next section of the list will name the men who were leaders of the gatekeepers. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Here are the names of the leaders of the gatekeepers who settled in Jerusalem:” followed by the list of names.
11:19	h1i5		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠שּֽׁוֹעֲרִים֙	1	This means the people who were responsible to open and close the gates that controlled access to the city or perhaps the temple. See how you translated this term in [7:1](../07/01.md).
11:19	j7b3		rc://*/ta/man/translate/translate-names	עַקּ֣וּב טַלְמ֔וֹן	1	These are the names of two men.
11:19	h1i7		rc://*/ta/man/translate/figs-ellipsis	וַ⁠אֲחֵי⁠הֶ֖ם הַ⁠שֹּׁמְרִ֣ים בַּ⁠שְּׁעָרִ֑ים מֵאָ֖ה שִׁבְעִ֥ים וּ⁠שְׁנָֽיִם	1	The list is speaking in abbreviated form here. Alternate translation: “These leaders and their fellow gatekeepers amounted to a total of 172 gatekeepers who settled in Jerusalem.”
11:19	h1i9		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲחֵי⁠הֶ֖ם הַ⁠שֹּׁמְרִ֣ים בַּ⁠שְּׁעָרִ֑ים	1	Here, in context, **brother** seems to be a figurative way of saying “fellow gatekeepers,” although it is possible that some of the biological brothers of Akkub and Talmon were included in this group. Alternate translation: “their fellow gatekeepers”
11:19	kaz4		rc://*/ta/man/translate/translate-numbers	מֵאָ֖ה שִׁבְעִ֥ים וּ⁠שְׁנָֽיִם	1	Alternate translation: “one hundred and seventy-two men”
11:20	h1j1		rc://*/ta/man/translate/figs-metonymy	וּ⁠שְׁאָ֨ר יִשְׂרָאֵ֜ל	1	Here the list refers to all of the Israelites by something associated with them, the name of their ancestor, Israel. Alternate translation: “all the other the Israelites”
11:20	h1j3		rc://*/ta/man/translate/figs-idiom	בְּ⁠כָל־עָרֵ֣י יְהוּדָ֔ה אִ֖ישׁ בְּ⁠נַחֲלָתֽ⁠וֹ	1	In this context, **a man** means “each person,” and as in [11:3](../11/03.md), it may be understood to indicate “each family.” Alternate translation: “continued to live in all the other cities of Judah, each family on its own ancestral land”
11:20	h1j5		rc://*/ta/man/translate/figs-abstractnouns	אִ֖ישׁ בְּ⁠נַחֲלָתֽ⁠וֹ	1	The abstract noun **inheritance** refers to the land that was passed down through the generations in each Israelite family. The Levites did not have territory of their own, but they had some towns and surrounding pasturelands as their property. Alternate translation: “each family on its own ancestral land”
11:21	jh1j		rc://*/ta/man/translate/translate-unknown	וְ⁠הַ⁠נְּתִינִ֖ים	1	The term **Nethinim** describes servants who worked in the temple. Alternate translation: “the temple servants”
11:21	vct4		rc://*/ta/man/translate/translate-unknown	בָּ⁠עֹ֑פֶל	1	This is probably the name of a geographic feature, a fortified extension of the hill that the Jerusalem temple was located on. See how you translated this term in [3:26–27](../03/26.md). Alternate translation: “Ophel Hill”
11:21	eu4g		rc://*/ta/man/translate/translate-names	וְ⁠צִיחָ֥א וְ⁠גִשְׁפָּ֖א	1	These are the names of two men.
11:21	h1j9		rc://*/ta/man/translate/figs-metaphor	עַל־הַ⁠נְּתִינִֽים	1	This is a figurative way of saying that Ziha and Gishpa were the leaders of this group. Alternate translation: “were the leaders of the temple servants”
11:22	l3ba			וּ⁠פְקִ֤יד הַ⁠לְוִיִּם֙ בִּ⁠יר֣וּשָׁלִַ֔ם	1	Alternate translation: “the supervisor of the Levites who settled in Jerusalem”
11:22	rr5e		rc://*/ta/man/translate/translate-names	עֻזִּ֤י בֶן־בָּנִי֙ בֶּן־חֲשַׁבְיָ֔ה בֶּן־מַתַּנְיָ֖ה בֶּן־מִיכָ֑א	1	These are the names of five men. In this context, **son** means literally that the next man named is the father of the man just named.
11:22	h1k1		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֤י אָסָף֙	1	**Sons** here means “descendants.” Alternate translation: “who were descendants of Asaph”
11:22	h1k3		rc://*/ta/man/translate/figs-distinguish	הַ⁠מְשֹׁ֣רְרִ֔ים	1	Here the list supplies some background information that reminds readers what the Levites in the temple were primarily responsible for. Alternate translation: “and who performed music”
11:22	h1k5		rc://*/ta/man/translate/figs-metaphor	לְ⁠נֶ֖גֶד מְלֶ֥אכֶת בֵּית־הָ⁠אֱלֹהִֽים	1	Here the list speaks of the temple as the **house of God** as if it were God’s dwelling place. By contrast with the Levites described in [11:16](../11/16.md), these Levites were responsible for all the duties that had to be performed inside the temple itself. Alternate translation: “who were responsible for the work that was done inside the temple”
11:23	h1k7		rc://*/ta/man/translate/writing-background	כִּֽי	1	This word indicates that the information that follows provides further background information about this situation. You could express the same meaning with a word that indicates this in your language.
11:23	km8l		rc://*/ta/man/translate/figs-personification	מִצְוַ֥ת הַ⁠מֶּ֖לֶךְ עֲלֵי⁠הֶ֑ם	1	Here the list speaks of the commandment as if it rested upon the Levite singers. Alternate translation: “the king had given orders concerning them”
11:23	a9fz		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠אֲמָנָ֥ה עַל־הַ⁠מְשֹׁרְרִ֖ים	1	The abstract noun **support** refers to an order that the king had given for his own kingdom to pay for the costs of worship in the temple. If it would be helpful in your language, you could translate the same idea with a verb such as “subsidize.” Alternate translation: “to subsidize the expenses of the Levite singers”
11:23	h1k9		rc://*/ta/man/translate/figs-idiom	דְּבַר־י֥וֹם בְּ⁠יוֹמֽ⁠וֹ	1	This is an idiom that means “as each day required.”
11:24	aee9		rc://*/ta/man/translate/translate-names	וּ⁠פְתַֽחְיָ֨ה בֶּן־מְשֵֽׁיזַבְאֵ֜ל	1	Pethahiah is the name of a man, and Meshezabel is the name of his father.
11:24	h1l1		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵי־זֶ֤רַח	1	**Sons** here means “descendants.” Alternate translation: “one of the descendants of Zerah”
11:24	h1l3		rc://*/ta/man/translate/translate-names	זֶ֤רַח בֶּן־יְהוּדָה֙	1	Zerah is the name of a man, and Judah is the name of his father.
11:24	h1l5		rc://*/ta/man/translate/figs-metonymy	לְ⁠יַ֣ד הַ⁠מֶּ֔לֶךְ	1	Here, **hand** means **side** and describing Zerah as the king’s advisor by reference to something associated with that role, the place that he would usually occupy next to the king. Alternate translation: “was an advisor to the king”
11:24	dqa4		rc://*/ta/man/translate/figs-explicit	לְ⁠כָל־דָּבָ֖ר לָ⁠עָֽם	1	**People** here means the Jewish people. Alternate translation: “for all matters concerning the Jewish people”
11:25	h1l9			וְ⁠אֶל	1	After describing the various groups that settled in Jerusalem and their leaders, the list said in [11:20](../11/20.md) that all the other the Israelites continued to live in the other cities of Judah. In [11:21–24](../11/21.md) the list gave additional details about some other things, but it is now returning to speak about those cities and towns outside of Jerusalem. If it would be helpful in your language, you could indicate this with a phrase such as “and as for”
11:25	h1m1		rc://*/ta/man/translate/figs-metaphor	הַ⁠חֲצֵרִ֖ים בִּ⁠שְׂדֹתָ֑⁠ם	1	This refers to settlements and the adjacent agricultural land. It is as if the villages are **in** the fields because the fields surround the villages. Alternate translation: “the towns where there was farmland”
11:25	h1m3		rc://*/ta/man/translate/figs-explicit	הַ⁠חֲצֵרִ֖ים בִּ⁠שְׂדֹתָ֑⁠ם	1	The implication is that these are the places where people lived who did not settle in Jerusalem. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “the towns outside Jerusalem where there was farmland”
11:25	h1m5		rc://*/ta/man/translate/figs-metaphor	מִ⁠בְּנֵ֣י יְהוּדָ֗ה	1	**Sons** here means “descendants.” Alternate translation: “some of the descendants of Judah” or “some of the people of Judah”
11:25	rg1f		rc://*/ta/man/translate/translate-names	בְּ⁠קִרְיַ֤ת הָֽאַרְבַּע֙ & וּ⁠בְ⁠דִיבֹן֙ & וּ⁠בִֽ⁠יקַּבְצְאֵ֖ל	1	These are the names of three towns.
11:25	h1m7		rc://*/ta/man/translate/figs-metaphor	בְּ⁠קִרְיַ֤ת הָֽאַרְבַּע֙ וּ⁠בְנֹתֶ֔י⁠הָ וּ⁠בְ⁠דִיבֹן֙ וּ⁠בְנֹתֶ֔י⁠הָ וּ⁠בִֽ⁠יקַּבְצְאֵ֖ל וַ⁠חֲצֵרֶֽי⁠הָ	1	In this context, referring to the **daughters** of a town is a figurative way of describing the small communities that have grown up around it. (These communities were likely started by people from the town, and they depended on the town the way a child depends on a parent.) Here and in verses [27](../11/27.md), [28](../11/28.md), [30](../11/30.md), and [31](../11/31.md), use whatever term would convey this concept most clearly in your language. But be careful to distinguish between this term and the one that is used generally for the places in this part of the list. For example, if you translate “daughters” as “villages,” then use a word like “town” for the places named on the list and other places that the list describes with the same word. Alternate translation: “in Kiriath Arba and its villages, in Dibon and its villages, and in Jekabzeel and the surrounding towns.”
11:26	d9f4		rc://*/ta/man/translate/translate-names	וּ⁠בְ⁠יֵשׁ֥וּעַ וּ⁠בְ⁠מוֹלָדָ֖ה וּ⁠בְ⁠בֵ֥ית פָּֽלֶט	1	These are the names of three towns.
11:27	nu5z		rc://*/ta/man/translate/translate-names	וּ⁠בַ⁠חֲצַ֥ר שׁוּעָ֛ל וּ⁠בִ⁠בְאֵ֥ר שֶׁ֖בַע	1	These are the names of two towns.
11:28	dl5v		rc://*/ta/man/translate/translate-names	וּ⁠בְ⁠צִֽקְלַ֥ג וּ⁠בִ⁠מְכֹנָ֖ה	1	These are the names of two towns.
11:29	t41a		rc://*/ta/man/translate/translate-names	וּ⁠בְ⁠עֵ֥ין רִמּ֛וֹן וּ⁠בְ⁠צָרְעָ֖ה וּ⁠בְ⁠יַרְמֽוּת	1	These are the names of three towns.
11:30	vn2z		rc://*/ta/man/translate/translate-names	זָנֹ֤חַ עֲדֻלָּם֙ וְ⁠חַצְרֵי⁠הֶ֔ם לָכִישׁ֙ וּ⁠שְׂדֹתֶ֔י⁠הָ עֲזֵקָ֖ה וּ⁠בְנֹתֶ֑י⁠הָ	1	These are the names of cities or towns. Alternate translation: “in Zanoah and Adullam and the nearby towns, in Lachish and the surrounding farmland, and in Azekah and its villages”
11:30	h1m9		rc://*/ta/man/translate/figs-metaphor	וַ⁠יַּחֲנ֥וּ מִ⁠בְּאֵֽר־שֶׁ֖בַע עַד־גֵּֽיא־הִנֹּֽם	1	**Encamped** is a figurative way of saying that the people of Judah lived throughout this area. They were no longer living in tents, but in permanent houses. Alternate translation: “And so the people of Judah were living throughout the area from Beersheba to the valley of Hinnom”
11:30	mzq1		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּחֲנ֥וּ	1	This phrase indicates that the sentence it introduces explains the results of what the previous sentences have described. If the people from the tribe of Judah lived in all these towns, then they were spread out over the whole area that the next phrase indicates. Alternate translation: “and so”
11:30	h1n1		rc://*/ta/man/translate/figs-explicit	וַ⁠יַּחֲנ֥וּ	1	**They** refers to the people of Judah, looking back to the start of this part of the list in [11:25](../11/25.md).
11:31	h1n3		rc://*/ta/man/translate/grammar-connect-logic-contrast	וּ⁠בְנֵ֥י	1	This phrase indicates that a different group will now be in focus, the people of the tribe of Benjamin. If it would be helpful in your language, you could indicate this contrast with an expression such as “for their part.”
11:31	n61t		rc://*/ta/man/translate/figs-metaphor	וּ⁠בְנֵ֥י בִנְיָמִ֖ן	1	**Sons** here means “descendants.” Alternate translation: “the people of the tribe of Benjamin”
11:31	h1n5		rc://*/ta/man/translate/figs-ellipsis	מִ⁠גָּ֑בַע	1	Here the list is leaving out some of the words that a sentence would ordinarily need in order to be complete. The meaning is that the people of the tribe of Benjamin lived in different towns, beginning with Geba and including the rest of the towns that the list names afterwards. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “lived in other towns, including Geba”
11:31	uha3		rc://*/ta/man/translate/translate-names	מִ⁠גָּ֑בַע מִכְמָ֣שׂ וְ⁠עַיָּ֔ה וּ⁠בֵֽית־אֵ֖ל	1	These are the names of four towns.
11:31	lm1q		rc://*/ta/man/translate/figs-metaphor	וּ⁠בֵֽית־אֵ֖ל וּ⁠בְנֹתֶֽי⁠הָ	1	As in [11:25](../11/25.md) (and also in verses [27](../11/27.md), [28](../11/28.md), [30](../11/30.md), and [31](../11/31.md)), **daughters** is a figurative way of speaking of the small communities that grow up around a town. Review the note to [11:25](../11/25.md) if that would be helpful. Alternate translation: “Bethel and its villages”
11:32	ucv8		rc://*/ta/man/translate/translate-names	עֲנָת֥וֹת נֹ֖ב עֲנָֽנְיָֽה	1	These are the names of three towns.
11:33	jwf8		rc://*/ta/man/translate/translate-names	חָצ֥וֹר ׀ רָמָ֖ה גִּתָּֽיִם	1	These are the names of three towns.
11:34	zi08		rc://*/ta/man/translate/translate-names	חָדִ֥יד צְבֹעִ֖ים נְבַלָּֽט	1	These are the names of three towns.
11:35	h1n7		rc://*/ta/man/translate/translate-names	לֹ֥ד וְ⁠אוֹנ֖וֹ	1	These are the names of two towns.
11:35	h1n9		rc://*/ta/man/translate/figs-distinguish	גֵּ֥י הַחֲרָשִֽׁים	1	Here the list supplies some background information that reminds readers what the town of Ono was known for. It was a center for craftsmen. Alternate translation: “which was a center for craftsmen”
11:36	h1o1		rc://*/ta/man/translate/grammar-connect-logic-contrast	וּ⁠מִן	1	This phrase indicates that yet another group will now be in focus. If it would be helpful in your language, you could indicate this contrast with an expression such as “finally” (since this is also the last group on the list). Alternate translation: “Finally, from”
11:36	h1o3		rc://*/ta/man/translate/figs-ellipsis	וּ⁠מִן־הַ⁠לְוִיִּ֔ם מַחְלְק֥וֹת יְהוּדָ֖ה לְ⁠בִנְיָמִֽין	1	Here the list is leaving out some of the words that a sentence would ordinarily need in order to be complete. The meaning seems to be that certain sections of the Levite community that had previously lived in the territory that had belonged to the tribe of Judah went to live in the territory that had belonged to the tribe of Benjamin rather than returning to their former homeland. Alternate translation: “some of the Levites whose families had lived in the territory of Judah now went to live in the territory of Benjamin”
11:36	y212		rc://*/ta/man/translate/figs-explicit	וּ⁠מִן־הַ⁠לְוִיִּ֔ם מַחְלְק֥וֹת יְהוּדָ֖ה לְ⁠בִנְיָמִֽין	1	The book does not say explicitly why these Levites moved to a different area. However, one reasonable inference in light of the overall themes of the book of Nehemiah is that they did this so that there would be people throughout the entire area where the Israelites were living who could explain the law to them. If that would be helpful to your readers, you could say that explicitly. Alternate translation: “some of the Levites whose families had lived in the territory of Judah now went to live in the territory of Benjamin so that they could teach God’s law to the people living there”
12:intro	xmt3				0	# Nehemiah 12 General Notes\n\n## Special concepts in this chapter\n\n### Dedication of the wall\n\nIn the ancient Near East, it was common to dedicate an important structure to a god. When it was completed, the wall was dedicated to Yahweh. Long lists of people are present, indicating that “everyone” was present for this and praised Yahweh. (See: [[rc://*/tw/dict/bible/kt/falsegod]])
12:1	i1a1			וְ⁠אֵ֨לֶּה֙ הַ⁠כֹּהֲנִ֣ים וְ⁠הַ⁠לְוִיִּ֔ם אֲשֶׁ֥ר עָל֛וּ עִם־זְרֻבָּבֶ֥ל בֶּן־שְׁאַלְתִּיאֵ֖ל וְ⁠יֵשׁ֑וּעַ	1	The implication of the list in verses 1–25 of this chapter is that the priests and Levites had dependable records of their ancestry. So when Nehemiah called them back into service for the dedication of the wall and the collection of offerings, as described in the rest of this chapter, he was employing the people with exactly the lineage that the law required. Throughout this book, Nehemiah stresses how he made sure that the people of Judah were not only organized and well-protected, but also obedient to the law. This is one more example of that latter concern. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Here is a record that shows that the priests and Levites had dependable records of their ancestry. It begins with the priests who first returned to Judah with Zerubbabel the son of Shealtiel, their governor, and with Joshua the high priest.”
12:1	ixs5		rc://*/ta/man/translate/figs-idiom	עָל֛וּ	1	As in [7:6](../07/06.md) and [7:61](../07/61.md), **went up** means “traveled from Babylon back to Judah,” since that involves going from a river valley up into the mountains. Alternate translation: “returned to Judah from Babylon”
12:1	b4x7		rc://*/ta/man/translate/figs-explicit	עִם־זְרֻבָּבֶ֥ל בֶּן־שְׁאַלְתִּיאֵ֖ל	1	This was the man who led the first group of Jews who returned to the province of Judah about a hundred years before the time of Nehemiah. If it would be helpful to your readers, you could indicate this more explicitly. Alternate translation: “under the leadership of Zerubbabel the son of Shealtiel, their governor”
12:1	i1a3		rc://*/ta/man/translate/translate-names	עִם־זְרֻבָּבֶ֥ל בֶּן־שְׁאַלְתִּיאֵ֖ל	1	Zerubbabel is the name of a man, and Shealtiel is the name of his father.
12:1	myj6		rc://*/ta/man/translate/figs-explicit	וְ⁠יֵשׁ֑וּעַ	1	This was the other leader of the first group of Jews who returned to the province of Judah. While Zerubbabel was the governor and civil authority, Joshua was the high priest and religious authority. Alternate translation: “and under the leadership of Joshua the high priest”
12:1	b8ry		rc://*/ta/man/translate/figs-explicit	שְׂרָיָ֥ה יִרְמְיָ֖ה עֶזְרָֽא	1	The list now names the priests who returned to Judah in this first group. Alternate translation: “The priests were:”
12:1	cd2t		rc://*/ta/man/translate/translate-names	שְׂרָיָ֥ה יִרְמְיָ֖ה עֶזְרָֽא	1	These are names of three men.
12:2	p4ml		rc://*/ta/man/translate/translate-names	אֲמַרְיָ֥ה מַלּ֖וּךְ חַטּֽוּשׁ	1	These are names of three men.
12:3	gwk1		rc://*/ta/man/translate/translate-names	שְׁכַנְיָ֥ה רְחֻ֖ם מְרֵמֹֽת	1	These are names of three men.
12:4	qt5n		rc://*/ta/man/translate/translate-names	עִדּ֥וֹא גִנְּת֖וֹי אֲבִיָּֽה	1	These are names of three men.
12:5	x3ri		rc://*/ta/man/translate/translate-names	מִיָּמִ֥ין מַֽעַדְיָ֖ה בִּלְגָּֽה	1	These are names of three men.
12:6	udm2		rc://*/ta/man/translate/translate-names	שְׁמַֽעְיָ֥ה וְ⁠יוֹיָרִ֖יב יְדַֽעְיָֽה	1	These are names of three men.
12:7	g43p		rc://*/ta/man/translate/translate-names	סַלּ֣וּ עָמ֔וֹק חִלְקִיָּ֖ה יְדַֽעְיָ֑ה	1	These are names of four men.
12:7	i1a5		rc://*/ta/man/translate/figs-distinguish	אֵ֣לֶּה רָאשֵׁ֧י הַ⁠כֹּהֲנִ֛ים וַ⁠אֲחֵי⁠הֶ֖ם בִּ⁠ימֵ֥י יֵשֽׁוּעַ	1	This is a summary statement about the 22 men who have just been named. Alternate translation: “These men were the leaders of the priests in their own divisions while Joshua was the high priest.”
12:7	i1a7		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֧י הַ⁠כֹּהֲנִ֛ים וַ⁠אֲחֵי⁠הֶ֖ם	1	Here, **heads** is a figurative way of saying “leaders.” Alternate translation: “the leaders of the priests in their own divisions”
12:7	i1a9		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֧י הַ⁠כֹּהֲנִ֛ים וַ⁠אֲחֵי⁠הֶ֖ם	1	In this context, **and** means “that is,” so the full expression means, “the leaders of the priests, that is, the ones who were their ‘brothers.’” **Brothers** itself is a figurative way of saying “fellow priests,” and in this context specifically means “the priests in their own divisions.” (King David had divided the priests into divisions so that they could rotate their responsibilities, and the Israelites reconstituted these divisions after the exile.) It is possible that some of the people in each division were the biological brothers of the leaders named, since the divisions were created based on close kinship ties, but the word “brother” is essentially figurative. Alternate translation: “their fellow priests”
12:7	i1b1		rc://*/ta/man/translate/figs-idiom	בִּ⁠ימֵ֥י יֵשֽׁוּעַ	1	The term **days** is used here to refer a particular period of time. Alternate translation: “in the time of Joshua”
12:8	i1b3		rc://*/ta/man/translate/figs-ellipsis	וְ⁠הַ⁠לְוִיִּ֗ם	1	Here the list is leaving out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “And these were the leaders of the Levites who first returned to Judah with Zerubbabel the governor and with Joshua the high priest”
12:8	xy1h		rc://*/ta/man/translate/translate-names	יֵשׁ֧וּעַ בִּנּ֛וּי קַדְמִיאֵ֥ל שֵׁרֵבְיָ֖ה יְהוּדָ֣ה מַתַּנְיָ֑ה	1	These are the names of six men.
12:8	i1b5		rc://*/ta/man/translate/figs-metaphor	עַֽל־הֻיְּד֖וֹת ה֥וּא וְ⁠אֶחָֽי⁠ו	1	**He** refers to Mattaniah. **Brothers** means “fellow Levite leaders.” Alternate translation: “Mattaniah and his fellow Levite leaders were responsible for directing the choir.”
12:8	i1b7		rc://*/ta/man/translate/figs-metonymy	עַֽל־הֻיְּד֖וֹת	1	As in [11:17](../11/17.md), here the book is describing the choir by reference to one kind of thing it was associated with, the songs of thanksgiving that it sang. Alternate translation: “directed the choir”
12:8	i1b9		rc://*/ta/man/translate/figs-metaphor	עַֽל־הֻיְּד֖וֹת	1	**Over** is a figurative way of saying that Mattaniah and his colleagues were responsible for this group. Alternate translation: “were responsible for directing the choir”
12:8	i1c1		rc://*/ta/man/translate/figs-metonymy	הֻיְּד֖וֹת	1	One responsibility of the Levite choir was to sing prayers of thanksgiving. But it sang many other things as well. Here the list is describing everything the choir sang by reference to one kind of thing it sang, prayers of thanksgiving. Alternate translation: “the choir”
12:9	nnn1		rc://*/ta/man/translate/translate-names	וּ⁠בַקְבֻּֽקְיָ֨ה וְעֻנִּ֧י	1	These are the names of two men.
12:9	i1c3		rc://*/ta/man/translate/figs-metaphor	אֲחֵי⁠הֶ֛ם	1	**Brothers** here means **their fellow Levite leaders.**
12:9	nhn4		rc://*/ta/man/translate/figs-explicit	לְ⁠נֶגְדָּ֖⁠ם לְ⁠מִשְׁמָרֽוֹת	1	This phrase could mean one of two things. (1) It could mean that Mattaniah and his associates directed one choir, and Bakbukiah and Unni directed a second choir that stood opposite to this first one and sang responses to what it sang. (2) It could mean that Bakbukiah and Unni took turns with Mattaniah and his associates in assuming the responsibilities of directing a single Levite choir. Alternate translation: “led a second choir that sang responses” or “took turns with them directing the Levite choir”
12:10	ri33		rc://*/ta/man/translate/figs-ellipsis	וְ⁠יֵשׁ֖וּעַ הוֹלִ֣יד אֶת־יֽוֹיָקִ֑ים וְ⁠יֽוֹיָקִים֙ הוֹלִ֣יד אֶת־אֶלְיָשִׁ֔יב וְ⁠אֶלְיָשִׁ֖יב אֶת־יוֹיָדָֽע	1	Here the book is leaving out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “Joshua was the father of Joiakim, Joiakim was the father of Eliashib, Eliashib was the father of Joiada”
12:10	xd69			וְ⁠יֵשׁ֖וּעַ הוֹלִ֣יד אֶת־יֽוֹיָקִ֑ים וְ⁠יֽוֹיָקִים֙ הוֹלִ֣יד אֶת־אֶלְיָשִׁ֔יב וְ⁠אֶלְיָשִׁ֖יב אֶת־יוֹיָדָֽע	1	Since this list actually continues into the next verse, for clarity you may wish to end this verse with the punctuation that your language uses to indicate that a series is continuing, rather than with the punctuation it uses to show that a sentence is ending.
12:10	i1c5		rc://*/ta/man/translate/figs-explicit	וְ⁠יֵשׁ֖וּעַ הוֹלִ֣יד אֶת־יֽוֹיָקִ֑ים וְ⁠יֽוֹיָקִים֙ הוֹלִ֣יד אֶת־אֶלְיָשִׁ֔יב וְ⁠אֶלְיָשִׁ֖יב אֶת־יוֹיָדָֽע	1	This is a record of the succession of the Jewish high priests for several generations beginning with Joshua, the high priest who accompanied the first group that returned to Judah from exile. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “When Joshua died, his son Joiakim succeeded him as high priest. When Joiakim died, his son Eliashib succeeded him as high priest. When Eliashib died, his son Joiada succeeded him as high priest”
12:11	a7yv			וְ⁠יוֹיָדָע֙ הוֹלִ֣יד אֶת־יוֹנָתָ֔ן וְ⁠יוֹנָתָ֖ן הוֹלִ֥יד אֶת־יַדּֽוּעַ	1	Alternate translation, if continuing the sentence from the previous verse: “Joiada was the father of Jonathan, and Jonathan was the father of Jaddua.” Alternate translation, if making explicit that this is the succession of high priests: “When Joiada died, his son Jonathan succeeded him as high priest. When Jonathan died, his son Jaddua succeeded him as high priest”
12:11	i1c7		rc://*/ta/man/translate/translate-names	וְ⁠יוֹיָדָע֙ & יוֹנָתָ֔ן & יַדּֽוּעַ	1	These are the names of three men.
12:12	h3jl		rc://*/ta/man/translate/figs-ellipsis	וּ⁠בִ⁠ימֵי֙ יֽוֹיָקִ֔ים הָי֥וּ כֹהֲנִ֖ים רָאשֵׁ֣י הָ⁠אָב֑וֹת	1	Here the book is leaving out some of the words that a sentence would ordinarily need in order to be complete. “Priests were” is an abbreviated way of saying “these are the priests who were.” Alternate translation: “These are the priests who were clan leaders while Joiakim was the high priest”
12:12	pa3k		rc://*/ta/man/translate/figs-idiom	וּ⁠בִ⁠ימֵי֙ יֽוֹיָקִ֔ים	1	The term **days** is used here to refer a particular period of time. Alternate translation: “while Joiakim was the high priest”
12:12	uae6		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֣י הָ⁠אָב֑וֹת	1	This seems to be an abbreviated way of saying “the heads of father’s houses.” The full expression “house of the father” or “father’s house” is used in [7:61](../07/61.md). See how you translated it there, and review the note there if that would be helpful. Alternate translation: “clan leaders”
12:12	l4u9		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֣י	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “leaders”
12:12	j9qv		rc://*/ta/man/translate/figs-ellipsis	לִ⁠שְׂרָיָ֣ה מְרָיָ֔ה לְ⁠יִרְמְיָ֖ה חֲנַנְיָֽה	1	In this list the book continues to leave out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “Meraiah was the leader of the clan whose ancestor was Saraiah. Hananiah was the leader of the clan whose ancestor was Jeremiah”
12:12	vv32		rc://*/ta/man/translate/translate-names	יֽוֹיָקִ֔ים & לִ⁠שְׂרָיָ֣ה מְרָיָ֔ה לְ⁠יִרְמְיָ֖ה חֲנַנְיָֽה	1	These are the names of five men.
12:13	uwn8			לְ⁠עֶזְרָ֣א מְשֻׁלָּ֔ם לַ⁠אֲמַרְיָ֖ה יְהוֹחָנָֽן	1	Alternate translation: “Meshullam was the leader of the clan whose ancestor was Ezra. Jehohanan was the leader of the clan whose ancestor was Amariah”
12:13	hm77		rc://*/ta/man/translate/translate-names	לְ⁠עֶזְרָ֣א מְשֻׁלָּ֔ם לַ⁠אֲמַרְיָ֖ה יְהוֹחָנָֽן	1	These are the names of four men.
12:14	vig4			ל⁠מלוכי יֽוֹנָתָ֔ן לִ⁠שְׁבַנְיָ֖ה יוֹסֵֽף	1	Alternate translation: “Jonathan was the leader of the clan whose ancestor was Malluk. Joseph was the leader of the clan whose ancestor was Shebaniah”
12:14	tum7		rc://*/ta/man/translate/translate-names	ל⁠מלוכי יֽוֹנָתָ֔ן לִ⁠שְׁבַנְיָ֖ה יוֹסֵֽף	1	These are the names of four men.
12:15	z68b			לְ⁠חָרִ֣ם עַדְנָ֔א לִ⁠מְרָי֖וֹת חֶלְקָֽי	1	Alternate translation: “Adna was the leader of the clan whose ancestor was Harim. Helkai was the leader of the clan whose ancestor was Meremoth”
12:15	a64p		rc://*/ta/man/translate/translate-names	לְ⁠חָרִ֣ם עַדְנָ֔א לִ⁠מְרָי֖וֹת חֶלְקָֽי	1	These are the names of four men.
12:16	hb4y			לְעִדּ֥וֹא זְכַרְיָ֖ה לְ⁠גִנְּת֥וֹן מְשֻׁלָּֽם	1	Alternate translation: “Zechariah was the leader of the clan whose ancestor was Iddo. Meshullam was the leader of the clan whose ancestor was Ginnethon”
12:16	u64u		rc://*/ta/man/translate/translate-names	לְעִדּ֥וֹא זְכַרְיָ֖ה לְ⁠גִנְּת֥וֹן מְשֻׁלָּֽם	1	These are the names of four men.
12:17	em6c			לַ⁠אֲבִיָּ֖ה זִכְרִ֑י לְ⁠מִ֨נְיָמִ֔ין לְ⁠מוֹעַדְיָ֖ה פִּלְטָֽי	1	It appears that the name of the leader of the Miniamin clan has accidentally been lost from the text. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “Zichri was the leader of the clan whose ancestor was Abijah. Piltai was the leader of the clan whose ancestor was Moadiah. It is no longer known who was the leader at this time of the clan whose ancestor was Miniamin”
12:17	e7rx		rc://*/ta/man/translate/translate-names	לַ⁠אֲבִיָּ֖ה זִכְרִ֑י לְ⁠מִ֨נְיָמִ֔ין לְ⁠מוֹעַדְיָ֖ה פִּלְטָֽי	1	These are the names of five men.
12:18	zd3p			לְ⁠בִלְגָּ֣ה שַׁמּ֔וּעַ לִֽ⁠שְׁמַעְיָ֖ה יְהוֹנָתָֽן	1	Alternate translation: “Shammua was the leader of the clan whose ancestor was Bilgah. Jehonathan was the leader of the clan whose ancestor was Shemaiah”
12:18	t8yy		rc://*/ta/man/translate/translate-names	לְ⁠בִלְגָּ֣ה שַׁמּ֔וּעַ לִֽ⁠שְׁמַעְיָ֖ה יְהוֹנָתָֽן	1	These are the names of four men.
12:19	u373			וּ⁠לְ⁠יוֹיָרִ֣יב מַתְּנַ֔י לִֽ⁠ידַֽעְיָ֖ה עֻזִּֽי	1	Alternate translation: “Mattenai was the leader of the clan whose ancestor was Joiarib. Uzzi was the leader of the clan whose ancestor was Jedaiah”
12:19	s8n3		rc://*/ta/man/translate/translate-names	וּ⁠לְ⁠יוֹיָרִ֣יב מַתְּנַ֔י לִֽ⁠ידַֽעְיָ֖ה עֻזִּֽי	1	These are the names of four men.
12:20	y23c			לְ⁠סַלַּ֥י קַלָּ֖י לְ⁠עָמ֥וֹק עֵֽבֶר	1	Alternate translation: “Kallai was the leader of the clan whose ancestor was Sallai. Eber was the leader of the clan whose ancestor was Amok”
12:20	p8dg		rc://*/ta/man/translate/translate-names	לְ⁠סַלַּ֥י קַלָּ֖י לְ⁠עָמ֥וֹק עֵֽבֶר	1	These are the names of four men.
12:21	v16d			לְ⁠חִלְקִיָּ֣ה חֲשַׁבְיָ֔ה לִֽ⁠ידַֽעְיָ֖ה נְתַנְאֵֽל	1	Alternate translation: “Hashabiah was the leader of the clan whose ancestor was Hilkiah. Nethanel was the leader of the clan whose ancestor was Jedaiah”
12:21	vwp6		rc://*/ta/man/translate/translate-names	לְ⁠חִלְקִיָּ֣ה חֲשַׁבְיָ֔ה לִֽ⁠ידַֽעְיָ֖ה נְתַנְאֵֽל	1	These are the names of four men.
12:22	i1c9		rc://*/ta/man/translate/figs-ellipsis	הַ⁠לְוִיִּם֩ בִּ⁠ימֵ֨י אֶלְיָשִׁ֜יב יוֹיָדָ֤ע וְ⁠יוֹחָנָן֙ וְ⁠יַדּ֔וּעַ כְּתוּבִ֖ים רָאשֵׁ֣י אָב֑וֹת	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, “During the times when Eliashib, Joiada, Johanan, and Jaddua served as high priest, the Israelites kept records of which Levites were the clan leaders”
12:22	i1d1		rc://*/ta/man/translate/figs-idiom	בִּ⁠ימֵ֨י אֶלְיָשִׁ֜יב יוֹיָדָ֤ע וְ⁠יוֹחָנָן֙ וְ⁠יַדּ֔וּעַ	1	The term **days** is used here to refer a particular period of time. Alternate translation: “the times when Eliashib, Joiada, Johanan, and Jaddua served as high priest”
12:22	snj3		rc://*/ta/man/translate/translate-names	אֶלְיָשִׁ֜יב יוֹיָדָ֤ע וְ⁠יוֹחָנָן֙ וְ⁠יַדּ֔וּעַ	1	These are the names of four men.
12:22	i1d3		rc://*/ta/man/translate/figs-activepassive	כְּתוּבִ֖ים	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 Israelites kept records”
12:22	i1d5		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֣י אָב֑וֹת	1	This seems to be an abbreviated way of saying “the heads of father’s houses.” The full expression “house of the father” or “father’s house” is used in [7:61](../07/61.md). See how you translated it there, and review the note there if that would be helpful. Alternate translation: “clan leaders”
12:22	i1d7		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֣י	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “leaders”
12:22	cr6d		rc://*/ta/man/translate/figs-ellipsis	וְ⁠הַ⁠כֹּ֣הֲנִ֔ים עַל־מַלְכ֖וּת דָּרְיָ֥וֶשׁ הַ⁠פָּֽרְסִֽי	1	Here again the book leaves out some of the words that a sentence would ordinarily need in order to be complete. The meaning seems to be, “The Israelites also made records during the reign of Darius III of which priests were the heads of their clans”
12:22	i1d9		rc://*/ta/man/translate/figs-explicit	דָּרְיָ֥וֶשׁ הַ⁠פָּֽרְסִֽי	1	The Persian king named Darius who reigned at the time of Jaddua, the last high priest mentioned in this verse, was Darius III Codomannus. The implication is therefore that the phrase “Darius the Persian” refers to him. (Since he reigned about a hundred years after Nehemiah lived, it is probable that scribes added this information to the book later on to bring it up to date.) If it would be helpful to your readers, you could make this likely identification explicit. Alternate translation: “Darius III” or “Darius Codomannus” or “Darius III Codomannus”
12:23	q9hz		rc://*/ta/man/translate/figs-activepassive	בְּנֵ֤י לֵוִי֙ רָאשֵׁ֣י הָֽ⁠אָב֔וֹת כְּתוּבִ֕ים	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: “Scribes recorded the names of the Levites who were clan leaders”
12:23	i1e1		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֤י לֵוִי֙ רָאשֵׁ֣י הָֽ⁠אָב֔וֹת כְּתוּבִ֕ים	1	**Sons** here means “descendants,” so this phrase refers to the descendants of Levi or the Levites. Alternate translation: “the Levites who were clan leaders”
12:23	i1e3		rc://*/ta/man/translate/figs-ellipsis	רָאשֵׁ֣י הָֽ⁠אָב֔וֹת	1	This seems to be an abbreviated way of saying “the heads of father’s houses.” The full expression “house of the father” or “father’s house” is used in [7:61](../07/61.md). See how you translated it there, and review the note there if that would be helpful. Alternate translation: “clan leaders”
12:23	i1e5		rc://*/ta/man/translate/figs-metaphor	רָאשֵׁ֣י	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “leaders”
12:23	i1e7		rc://*/ta/man/translate/figs-idiom	עַל־סֵ֖פֶר דִּבְרֵ֣י הַ⁠יָּמִ֑ים	1	This is an idiom that describes a regular record of the events. Alternate translation: “in their chronicles”
12:23	d2rp		rc://*/ta/man/translate/figs-idiom	וְ⁠עַד־יְמֵ֖י יֽוֹחָנָ֥ן	1	The term **days** is used here to refer to a particular period of time. Alternate translation: “through the time when Johanan was the high priest”
12:23	i1e9		rc://*/ta/man/translate/translate-names	יֽוֹחָנָ֥ן	1	**Johanan** is the name of a man. The context indicates that he was a Jewish high priest, and so he seems to be the same man who is called “Jonathan” in verse 11. If it would be helpful in your language, you could use the same name both here and in verse 11, either “Johanan” or “Jonathan”
12:23	i1f1		rc://*/ta/man/translate/figs-metaphor	בֶּן־אֶלְיָשִֽׁיב	1	**Eliashib** is the name of a man. Verse [12:10](../12/10.md) shows that Johanan/Jonathan was not actually his son, but his grandson. So **son** here means “descendant.” Alternate translation: “the grandson of Eliashib” or “the descendant of Eliashib”
12:24	kx4z		rc://*/ta/man/translate/figs-ellipsis	וְ⁠רָאשֵׁ֣י הַ֠⁠לְוִיִּם & לְ⁠הַלֵּ֣ל לְ⁠הוֹד֔וֹת	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. This sentence seems to mean “The Levite leaders who directed the choir that sang songs of praise and thanksgiving were … ” You could say something like that as an alternate translation if it would be helpful to your readers.
12:24	d373		rc://*/ta/man/translate/figs-metaphor	וְ⁠רָאשֵׁ֣י הַ֠⁠לְוִיִּם	1	**Head** here is a figurative way of saying “leader.” Alternate translation: “the leaders of the Levites” or “the Levite leaders”
12:24	i1f3		rc://*/ta/man/translate/translate-names	חֲשַׁבְיָ֨ה שֵֽׁרֵבְיָ֜ה	1	These are the names of two men.
12:24	e1ls		rc://*/ta/man/translate/translate-names	וְ⁠יֵשׁ֤וּעַ בֶּן־קַדְמִיאֵל֙	1	Jeshua is the name of a man, and Kadmiel is the name of his father.
12:24	i1f5		rc://*/ta/man/translate/figs-explicit	וַ⁠אֲחֵי⁠הֶ֣ם לְ⁠נֶגְדָּ֔⁠ם & מִשְׁמָ֖ר לְ⁠עֻמַּ֥ת מִשְׁמָֽר	1	As in [12:9](../12/09.md), this could mean one of two things. (1) It could mean that Hashabiah, Sherebiah, and Jeshua directed one choir, and other Levite leaders directed a second choir that stood opposite to this first one and sang responses to what it sang. (2) It could mean that other Levite leaders took turns with these three men in assuming the responsibilities of directing a single Levite choir. Alternate translation: “their fellow Levite leaders directed a second choir that sang responses” or “their fellow Levite leaders took turns with them directing the choir”
12:24	i1f7		rc://*/ta/man/translate/figs-metaphor	וַ⁠אֲחֵי⁠הֶ֣ם	1	**Brothers** here means **their fellow Levite leaders.**
12:24	i1f9			לְ⁠הַלֵּ֣ל לְ⁠הוֹד֔וֹת	1	Alternate translation: “the choir that sang songs of praise and thanksgiving”
12:24	j1a1		rc://*/ta/man/translate/figs-distinguish	בְּ⁠מִצְוַ֖ת דָּוִ֣יד אִישׁ־הָ⁠אֱלֹהִ֑ים	1	Here the book offers some background information to remind readers of the character of David, who had been a great founding king of Israel. Alternate translation: “as King David, that godly man, had commanded”
12:25	p55l		rc://*/ta/man/translate/translate-names	מַתַּנְיָ֧ה וּ⁠בַקְבֻּֽקְיָ֛ה עֹבַדְיָ֥ה מְשֻׁלָּ֖ם טַלְמ֣וֹן עַקּ֑וּב	1	These are the names of six men.
12:25	j1a3		rc://*/ta/man/translate/translate-unknown	שֹׁמְרִ֤ים שֽׁוֹעֲרִים֙ מִשְׁמָ֔ר בַּ⁠אֲסֻפֵּ֖י הַ⁠שְּׁעָרִֽים	1	Since, in context, these men appear to have been Levites, the **gates** described are likely the gates of the temple. It seems that there were rooms above the temple gateways that were used as storehouses or treasuries, and these men were responsible for overseeing and protecting them. Alternate translation: “guarded the store rooms above the gateways to the temple”
12:26	j1a5		rc://*/ta/man/translate/figs-ellipsis	אֵ֕לֶּה	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. This seems to mean, “These are the names of the men who served in this capacity.” You could say something like that if it would be helpful to your readers.
12:26	j1a7		rc://*/ta/man/translate/figs-idiom	בִּ⁠ימֵ֛י יוֹיָקִ֥ים	1	The term **days** is used here to refer a particular period of time. Alternate translation: “during the time when Joiakim … was the high priest”
12:26	wk2z		rc://*/ta/man/translate/translate-names	יוֹיָקִ֥ים בֶּן־יֵשׁ֖וּעַ בֶּן־יוֹצָדָ֑ק	1	Joiakim is the name of a man, Joshua is the name of his father, and Jozadak is the name of his grandfather.
12:26	k9bk		rc://*/ta/man/translate/figs-explicit	וּ⁠בִ⁠ימֵי֙ נְחֶמְיָ֣ה הַ⁠פֶּחָ֔ה	1	This would have been one generation later, since [3:1](../03/01.md) says that Eliashib was the high priest during the time of Nehemiah, and [12:10](../12/10.md) says that Eliashib was the son of Joiakim. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “and also in the next generation, during the time when Nehemiah was the governor”
12:26	j1a9		rc://*/ta/man/translate/figs-idiom	וּ⁠בִ⁠ימֵי֙ נְחֶמְיָ֣ה הַ⁠פֶּחָ֔ה	1	The term **days** is used here to refer a particular period of time. Alternate translation: “and also during the time when Nehemiah was the governor”
12:26	j1b1		rc://*/ta/man/translate/figs-distinguish	וְ⁠עֶזְרָ֥א הַ⁠כֹּהֵ֖ן הַ⁠סּוֹפֵֽר	1	Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “and he worked with Ezra, who was a priest and a scribe”
12:27	e63y		rc://*/ta/man/translate/grammar-connect-time-sequential	וּ⁠בַ⁠חֲנֻכַּ֞ת חוֹמַ֣ת יְרוּשָׁלִַ֗ם	1	In this book, Nehemiah tells his personal story from [1:1](../01/01.md) through [7:5](../07/05.md). In that story, he explains how he was concerned not just to restore the city of Jerusalem physically by rebuilding its wall, but also to restore its population by bringing in people who were genuine Israelites, and to restore worship by making sure that the priests and Levites who were doing assigned tasks had dependable records of their ancestry. He includes the long series of lists from [7:6](../07/06.md) through [12:26](../12/26.md) to document that these priests, Levites, and Israelites had the lineage that the Law of Moses required. Now Nehemiah resumes his personal story, and he tells what he did next. He organized a worship ceremony to dedicate the city wall. If it would be helpful to your readers, you could put some introductory and transitional sentence here to show how the book is progressing. Alternate translation: “once we had brought many more Israelites to live in Jerusalem, and once we had established the priests and Levites in their tasks, we held a ceremony to dedicate the rebuilt wall of Jerusalem”
12:27	j1b3		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠בַ⁠חֲנֻכַּ֞ת חוֹמַ֣ת יְרוּשָׁלִַ֗ם	1	The abstract noun **dedication** refers to the way the wall would be set apart for a special purpose. If it would be helpful in your language, you could translate the idea behind this word with a verb such as “set apart.” Alternate translation: “to set apart the wall of Jerusalem for a special purpose”
12:27	j1b5		rc://*/ta/man/translate/translate-symaction	וּ⁠בַ⁠חֲנֻכַּ֞ת חוֹמַ֣ת יְרוּשָׁלִַ֗ם	1	Dedicating the wall was a symbolic way of dedicating, or rather rededicating, the entire city to the special purpose that God had chosen it for. The rebuilt wall now defined Jerusalem once again as a distinct place, the place from which God had chosen to start making himself famous throughout the world. Alternate translation: “to set apart the wall of Jerusalem for a special purpose, to show that God had set apart the city for a special purpose”
12:27	j1b7		rc://*/ta/man/translate/figs-explicit	בִּקְשׁ֤וּ אֶת־הַ⁠לְוִיִּם֙ מִ⁠כָּל־מְק֣וֹמֹתָ֔⁠ם לַ⁠הֲבִיאָ֖⁠ם לִֽ⁠ירוּשָׁלִָ֑ם לַ⁠עֲשֹׂ֨ת חֲנֻכָּ֤ה	1	**All their places** means all the other places in the province of Judah besides Jerusalem where the Levites were living. As [11:20](../11/20.md) explained, other than the people who agreed to settle in Jerusalem, all of the other Israelites, including the Levites, lived on their family properties in other cities and towns in the province of Judah. Alternate translation: “we brought the Levites back to Jerusalem from all the places where they were living so that they could take part in the dedication ceremony”
12:27	j1b9		rc://*/ta/man/translate/figs-123person	בִּקְשׁ֤וּ	1	**They** refers to the people who organized the dedication ceremony. Since Nehemiah is resuming his own story here, and since he was one of the organizers, If it would be helpful in your language, you could translate this as “we.” “We” would not include the addressees, if your language makes that distinction.
12:27	j1c1		rc://*/ta/man/translate/figs-doublet	לַ⁠עֲשֹׂ֨ת חֲנֻכָּ֤ה וְ⁠שִׂמְחָה֙ וּ⁠בְ⁠תוֹד֣וֹת	1	**Rejoicing** and **thanksgivings** mean similar things. Together they describe how the Israelites would celebrate as they dedicated the completed wall. If it would be helpful in your language, you could combine these words. Alternate translation: “to lead a celebration to dedicate the wall,” otherwise “to celebrate the dedication by praising and thanking God”
12:27	zi09			וּ⁠בְ⁠שִׁ֔יר מְצִלְתַּ֖יִם נְבָלִ֥ים וּ⁠בְ⁠כִנֹּרֽוֹת	1	**And with** does not mean “in addition to,” but “by means of.” This next phrase provides further information about how the Levites would conduct the ceremony. Alternate translation: “with songs accompanied by cymbals, harps, and lyres”
12:27	s6xv		rc://*/ta/man/translate/translate-unknown	מְצִלְתַּ֖יִם	1	These are two thin, round metal plates that are hit together to make a loud sound.
12:27	j1c5		rc://*/ta/man/translate/translate-unknown	נְבָלִ֥ים וּ⁠בְ⁠כִנֹּרֽוֹת	1	These are two different types of stringed instruments.
12:28	j1c7		rc://*/ta/man/translate/figs-ellipsis	וַ⁠יֵּאָ֣סְפ֔וּ	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. This seems to mean “gathered together in Jerusalem for the dedication ceremony.” You could say something like that if it would be helpful to your readers.
12:28	j1c9		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֖י הַ⁠מְשֹׁרְרִ֑ים	1	As in [3:8](../03/08.md) and [3:31](../03/31.md), **son of** here is a figurative expression that indicates that a person shares the qualities of something. In this case, the book is describing people who share the quality of being singers. (Verse [12:27](../12/27.md) indicates that these were specifically Levites.) Alternate translation: “the Levite singers”
12:28	j1d1		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִן־הַ⁠כִּכָּר֙ סְבִיב֣וֹת יְרוּשָׁלִַ֔ם	1	This is a figurative way of referring to the towns that the singers had built for themselves all around Jerusalem, as [12:29](../12/29.md) describes. These villages seemed to form a circle around the city. Alternate translation: “from the towns they had built around Jerusalem”
12:28	j1d3		rc://*/ta/man/translate/translate-names	וּ⁠מִן־חַצְרֵ֖י נְטֹפָתִֽי	1	The **Netophati** means the people who lived in the town of Netophath, and so their villages would be all the towns in that area where they lived. Alternate translation: “from the towns around Netophath” or “from the towns of the Netophathites”
12:28	j1d5		rc://*/ta/man/translate/figs-explicit	וּ⁠מִן־חַצְרֵ֖י נְטֹפָתִֽי	1	Netophath was located southeast of Jerusalem. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “from the towns around Netophath, southeast of Jerusalem.”
12:29	lnm1		rc://*/ta/man/translate/figs-explicit	וּ⁠מִ⁠בֵּית֙ הַגִּלְגָּ֔ל וּ⁠מִ⁠שְּׂד֥וֹת גֶּ֖בַע וְ⁠עַזְמָ֑וֶת	1	The places listed in this verse are northeast of Jerusalem. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “they also came from three places northeast of Jerusalem, the town of Beth-Gilgal and the rural areas around the towns of Geba and Azmaveth”
12:29	j1d7		rc://*/ta/man/translate/translate-names	וּ⁠מִ⁠בֵּית֙ הַגִּלְגָּ֔ל	1	This is the name of a town. Alternate translation: “from the town of Beth-Gilgal”
12:29	j1d9		rc://*/ta/man/translate/translate-names	וּ⁠מִ⁠שְּׂד֥וֹת גֶּ֖בַע וְ⁠עַזְמָ֑וֶת	1	Geba and Azmaveth are the names of towns. Alternate translation: “from the rural areas around the towns of Geba and Azmaveth”
12:29	j1e1		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י חֲצֵרִ֗ים בָּנ֤וּ לָ⁠הֶם֙ הַ⁠מְשֹׁ֣רֲרִ֔ים סְבִיב֖וֹת יְרוּשָׁלִָֽם	1	If it would be helpful in your language, you could put this sentence at the start of [12:28](../12/28.md), since it gives the reason for the results that are described in the rest of [12:28](../12/28.md) and [12:29](../12/29.md). You could show the connection by using a word like “so” after this phrase. Alternate translation: “The singers were living in towns they had built all around Jerusalem. So … ”
12:30	j1e3		rc://*/ta/man/translate/grammar-connect-logic-contrast	וַ⁠יִּֽטַּהֲר֔וּ הַ⁠כֹּהֲנִ֖ים וְ⁠הַ⁠לְוִיִּ֑ם וַֽ⁠יְטַהֲרוּ֙ אֶת־הָ⁠עָ֔ם וְ⁠אֶת־הַ⁠שְּׁעָרִ֖ים וְ⁠אֶֽת־הַ⁠חוֹמָֽה	1	This sentence draws a contrast between the joyful celebration that is about to begin in this part of the story and the solemn ceremony that the priests and Levites performed beforehand. You could begin the sentence with a phrase such as “but first” to indicate this contrast. Alternate translation: “But first the priests and Levites performed a ceremony to make themselves clean, and they did the same thing for the people, the gates, and the wall”
12:30	j1e5		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּֽטַּהֲר֔וּ	1	Nehemiah expects his readers to know specifically how the priests and Levites did this, but the details are no longer certain. They may have sprinkled themselves, the people, the gates, and the walls with water or with blood, or they may have offered sacrifices. But while the details are uncertain, the purpose of the ceremony is clear. It was to show that the Israelites wanted this place and everyone in it to be acceptable to God. So while it might be best not to suggest how the priests and Levites performed this ceremony, since that is unknown, you could say explicitly what the purpose was if that would be helpful to your readers. Alternate translation: “And they performed a ceremony to show that they wanted to be clean and acceptable to God”
12:31	j1e7		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אַעֲלֶה֙	1	In this context, the conjunction **and** indicates that the events the story will now describe 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.**
12:31	j1e9		rc://*/ta/man/translate/figs-explicit	וָ⁠אַעֲלֶה֙ אֶת־שָׂרֵ֣י יְהוּדָ֔ה מֵ⁠עַ֖ל לַ⁠חוֹמָ֑ה וָ⁠אַעֲמִ֡ידָ⁠ה שְׁתֵּ֣י תוֹדֹת֩ גְּדוֹלֹ֨ת וְ⁠תַהֲלֻכֹ֤ת	1	The implication here, which is confirmed in [12:32](../12/32.md) and [12:40](../12/40.md), is that Nehemiah had these leaders of Judah go up onto the wall so that they could accompany two large groups that would “process” or march around the city on top of the wall while giving thanks to God. They would march in opposite directions and meet up on the far side of the city. If it would be helpful to your readers, you could say something like that explicitly.
12:31	j1f1		rc://*/ta/man/translate/translate-symaction	שְׁתֵּ֣י תוֹדֹת֩ גְּדוֹלֹ֨ת וְ⁠תַהֲלֻכֹ֤ת	1	Having two groups walk on top of the wall in opposite directions all around Jerusalem, while sacred musicians played music was a symbolic way of dedicating the rebuilt wall to God. If it would be helpful to your readers, you could also say that explicitly.
12:31	j1f3		rc://*/ta/man/translate/figs-ellipsis	לַ⁠יָּמִין֙ מֵ⁠עַ֣ל לַ⁠חוֹמָ֔ה לְ⁠שַׁ֖עַר הָ⁠אַשְׁפֹּֽת	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. This sentence seems to mean “The first group marched to the right on top of the wall in the direction of the Rubbish Gate.” You could say something like that if it would be helpful to your readers.
12:31	j1f5		rc://*/ta/man/translate/figs-idiom	לַ⁠יָּמִין֙	1	Here, **hand** means **side.** Alternate translation: “turned to their right and marched”
12:31	j1f7		rc://*/ta/man/translate/figs-idiom	לַ⁠יָּמִין֙	1	Based on the information the book provides, the perspective is of a person facing in towards the city from the top of the wall. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “turned to their right, as they faced the city, and marched”
12:31	j1f9		rc://*/ta/man/translate/translate-names	לְ⁠שַׁ֖עַר הָ⁠אַשְׁפֹּֽת	1	This is the name of one of the gates of Jerusalem. See how you translated it in [2:13](../02/13.md) and [3:13–14](../03/13.md). Alternate translation: “the Rubbish Gate”
12:32	zsj6			וַ⁠יֵּ֤לֶךְ אַחֲרֵי⁠הֶם֙ הוֹשַׁ֣עְיָ֔ה וַ⁠חֲצִ֖י שָׂרֵ֥י יְהוּדָֽה	1	Alternate translation: “Hoshaiah and half of the leaders of Judah marched behind this group”
12:32	ni9q		rc://*/ta/man/translate/translate-names	הוֹשַׁ֣עְיָ֔ה	1	This is the name of a man.
12:33	j1g1			וַ⁠עֲזַרְיָ֥ה עֶזְרָ֖א וּ⁠מְשֻׁלָּֽם	1	Based on what [12:33–36](../12/33.md) says about the composition of this group, it appears that Ezra walked in front of it ([12:36](../12/36.md)), Hoshaiah and half of the leaders of Judah walked behind it ([12:32](../12/32.md)), and the group itself was made up of a large number of people from the tribes of Judah and Benjamin, along with the other leaders who are named, and priests playing musical instruments. In that case, the word **and** would be indicating this sentence, which continues through to most of verse [12:36](../12/36.md), will provide further information about the situation the book has been describing. You could indicate that with a phrase such as “within the group itself were … ”
12:33	x16d		rc://*/ta/man/translate/translate-names	וַ⁠עֲזַרְיָ֥ה עֶזְרָ֖א וּ⁠מְשֻׁלָּֽם	1	These are the names of three men.
12:34	q33v		rc://*/ta/man/translate/figs-explicit	יְהוּדָה֙ וּ⁠בִנְיָמִ֔ן	1	One possibility is that these were individual leaders named Judah and Benjamin. However, in the context of the book, this most likely means “people from the tribes of Judah and Benjamin.” Their counterparts in the other group would be the other “half of the people” mentioned in [12:38](../12/38.md). And since [12:31](../12/31.md) says that these were “great” or large processional groups, you could translate this as “large numbers of people from the tribes of Judah and Benjamin.”
12:34	t5un		rc://*/ta/man/translate/translate-names	וּֽ⁠שְׁמַֽעְיָ֖ה וְ⁠יִרְמְיָֽה	1	These are the names of two men.
12:35	cp3q		rc://*/ta/man/translate/figs-metaphor	וּ⁠מִ⁠בְּנֵ֥י הַ⁠כֹּהֲנִ֖ים	1	**Son of** here is a figurative expression that indicates that a person shares the qualities of something. In this case, the book is describing people who share the quality of being priests. Alternate translation: “some from among the priests”
12:35	h1hm		rc://*/ta/man/translate/translate-names	זְכַרְיָ֨ה בֶן־יֽוֹנָתָ֜ן בֶּן־שְׁמַֽעְיָ֗ה בֶּן־מַתַּנְיָה֙ בֶּן־מִ֣יכָיָ֔ה בֶּן־זַכּ֖וּר בֶּן־אָסָֽף	1	These are the names of seven men. In this context, **son** means literally that the next man named is the father of the man just named.
12:36	j1g3		rc://*/ta/man/translate/figs-metaphor	וְֽ⁠אֶחָ֡י⁠ו	1	Here, **brother** is a figurative way of saying “fellow priest,” although it is possible that some of the biological brothers of Zechariah were included in this group. Alternate translation: “his fellow priests”
12:36	kmk3		rc://*/ta/man/translate/translate-names	שְֽׁמַעְיָ֡ה וַ⁠עֲזַרְאֵ֡ל מִֽלֲלַ֡י גִּֽלֲלַ֡י מָעַ֞י נְתַנְאֵ֤ל וִֽ⁠יהוּדָה֙ חֲנָ֔נִי	1	These are the names of eight men.
12:36	j1g4		rc://*/ta/man/translate/figs-explicit	בִּ⁠כְלֵי־שִׁ֥יר דָּוִ֖יד אִ֣ישׁ הָ⁠אֱלֹהִ֑ים	1	This likely means the cymbals, harps, and lyres mentioned in [12:27](../12/27.md). Those were the instruments that King David had originally instructed the Levite musicians to play. The people honored that religious tradition on this occasion. Alternate translation: “with cymbals, harps, and lyres, the instruments that King David, that godly man, had originally instructed the Levite musicians to play”
12:36	j1g7		rc://*/ta/man/translate/figs-distinguish	דָּוִ֖יד אִ֣ישׁ הָ⁠אֱלֹהִ֑ים	1	Here the book offers some background information to remind readers of the character of David, who had been a great founding king of Israel. Alternate translation: “King David, that godly man”
12:36	n2tl		rc://*/ta/man/translate/figs-metonymy	וְ⁠עֶזְרָ֥א הַ⁠סּוֹפֵ֖ר לִ⁠פְנֵי⁠הֶֽם	1	Here, **face** means the front of a group of people. Alternate translation: “Ezra the scribe walked in front of this group”
12:36	j1h1		rc://*/ta/man/translate/figs-distinguish	וְ⁠עֶזְרָ֥א הַ⁠סּוֹפֵ֖ר	1	Here the book repeats some background information to remind readers who Ezra was. Alternate translation: “Ezra, who was a scribe”
12:37	c38r		rc://*/ta/man/translate/figs-explicit	וְ⁠עַל֩ שַׁ֨עַר הָ⁠עַ֜יִן וְ⁠נֶגְדָּ֗⁠ם עָלוּ֙ עַֽל־מַעֲלוֹת֙ עִ֣יר דָּוִ֔יד בַּֽ⁠מַּעֲלֶ֖ה לַ⁠חוֹמָ֑ה	1	The implication, which the original audience of the book would apparently have understood, is that when this first procession reached the place described, rather than continue walking on the wall, which was about to follow a winding course around a hill, they took these stairs straight up the hill, and they rejoined the wall at the place where it went up to the top of the hill. Alternate translation: “When they reached the Fountain Gate, they left the wall and went up the stairs that were in front of them that led to the City of David. They came back onto the wall at the place where it reached the top of the hill they had just climbed”
12:37	j1h3		rc://*/ta/man/translate/translate-names	שַׁ֨עַר הָ⁠עַ֜יִן	1	This is the name of one of the gates of Jerusalem. See how you translated it in [2:14](../02/14.md) and [3:15](../03/15.md). Alternate translation: “the Fountain Gate”
12:37	j1h5		rc://*/ta/man/translate/translate-names	עִ֣יר דָּוִ֔יד	1	This was one part of Jerusalem. See how you translated it in [3:15](../03/15.md). Alternate translation: “the City of David”
12:37	j1h7		rc://*/ta/man/translate/figs-explicit	מֵ⁠עַל֙ לְ⁠בֵ֣ית דָּוִ֔יד	1	This means that as the group walked on the top of the wall once again, at this point they were higher than this palace where David had lived. (In [3:25](../03/25.md) this same building is called “the upper house of the king,” meaning the royal palace that was located in a more elevated part of the city.) Alternate translation: “They walked along the wall, above the palace where David had lived”
12:37	j1h9		rc://*/ta/man/translate/figs-metaphor	לְ⁠בֵ֣ית דָּוִ֔יד	1	This building is called a **house** because David had lived in it. Alternate translation: “the palace where David had lived”
12:37	j1i1		rc://*/ta/man/translate/figs-ellipsis	וְ⁠עַ֛ד שַׁ֥עַר הַ⁠מַּ֖יִם מִזְרָֽח	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. This sentence is indicating that once this group reached the Water Gate, it stopped. This left them just to the east of the temple. As [12:39](../12/39.md) explains, the other group stopped just to the west of the temple, and the two groups joined together in the temple area. Alternate translation: “until they reached the Water Gate, and there they stopped, on the east side of the temple”
12:38	fbi3		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וְ⁠הַ⁠תּוֹדָ֧ה	1	The conjunction **And** introduces the description in [12:38](../12/38.md) and [12:39](../12/39.md) of what the second group was doing while the first group was following the route described in [12:31–37](../12/31.md). If it would be helpful in your language, you could use a word such as “meanwhile” to indicate this.
12:38	zi11		rc://*/ta/man/translate/figs-ellipsis	וְ⁠הַ⁠תּוֹדָ֧ה הַ⁠שֵּׁנִ֛ית הַ⁠הוֹלֶ֥כֶת לְ⁠מ֖וֹאל	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “Meanwhile, the second group turned to its left and walked on top of the wall in the opposite direction, with musicians playing songs of thanksgiving as they went.”
12:38	t11k		rc://*/ta/man/translate/figs-explicit	וַ⁠אֲנִ֣י אַחֲרֶ֑י⁠הָ	1	**I** refers to Nehemiah here, as in [12:31](../12/31.md). If you think it would be helpful to your readers, you could state his name explicitly. Alternate translation: “I, Nehemiah, walked behind this second group”
12:38	zi10		rc://*/ta/man/translate/figs-ellipsis	וַ⁠חֲצִ֨י הָ⁠עָ֜ם מֵ⁠עַ֣ל לְ⁠הַ⁠חוֹמָ֗ה	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. This seems to be a reference to the counterparts of the people mentioned in [12:34](../12/34.md). Alternate translation: “with the other half of the people from the tribes and Judah and Benjamin who were walking with their leaders on top of the wall to dedicate it to God”
12:38	j2zn		rc://*/ta/man/translate/translate-names	מֵ⁠עַל֙ לְ⁠מִגְדַּ֣ל הַ⁠תַּנּוּרִ֔ים	1	This is the name of one of the towers of the Jerusalem wall. See how you translated it in [3:11](../03/11.md). Alternate translation: “They went along the wall above the Tower of the Ovens”
12:38	a5ww		rc://*/ta/man/translate/translate-names	וְ⁠עַ֖ד הַ⁠חוֹמָ֥ה הָ⁠רְחָבָֽה	1	This is the name of one of the features of the Jerusalem wall. See how you translated it in [3:8](../03/08.md). Alternate translation: “and continued to the Broad Wall”
12:39	zi12		rc://*/ta/man/translate/translate-names	וּ⁠מֵ⁠עַ֣ל לְ⁠שַֽׁעַר־אֶ֠פְרַיִם וְ⁠עַל־שַׁ֨עַר הַיְשָׁנָ֜ה וְ⁠עַל־שַׁ֣עַר הַ⁠דָּגִ֗ים	1	These are the names of three of the gates of Jerusalem. See how you translated them in [8:16](../08/16.md), [3:6](../03/06.md), and [3:3](../03/03.md). Alternate translation: “they went over the Ephraim Gate, the Old Gate, and the Fish Gate”
12:39	v1ni		rc://*/ta/man/translate/translate-names	וּ⁠מִגְדַּ֤ל חֲנַנְאֵל֙ וּ⁠מִגְדַּ֣ל הַ⁠מֵּאָ֔ה	1	These are the names of two of the towers on the Jerusalem wall. See how you translated them in [3:1](../03/01.md). Alternate translation: “They walked past the Tower of Hananel and the Tower of the Hundred”
12:39	v264		rc://*/ta/man/translate/translate-names	וְ⁠עַ֖ד שַׁ֣עַר הַ⁠צֹּ֑אן	1	This is the name of one of the gates of the Jerusalem wall. See how you translated it in [3:1](../03/01.md) and [3:32](../03/32.md). Alternate translation: “and continued to the Sheep Gate”
12:39	zi13		rc://*/ta/man/translate/translate-names	וְ⁠עָ֣מְד֔וּ בְּ⁠שַׁ֖עַר הַ⁠מַּטָּרָֽה	1	This is apparently the name of one of the gates of the Jerusalem temple. Verse [3:25](../03/25.md) describes repairs that were made to the wall near the “court of the guard,” which was in the temple precincts, so presumably this was the gate that led into that court. “Stood” means “stood still,” that is, “stopped moving.” The people were already standing up to walk. Alternate translation: “This second group stopped when it reached the Gate of the Guard”
12:40	zi14		rc://*/ta/man/translate/figs-explicit	וַֽ⁠תַּעֲמֹ֛דְנָה שְׁתֵּ֥י הַ⁠תּוֹדֹ֖ת בְּ⁠בֵ֣ית הָ⁠אֱלֹהִ֑ים	1	The implication is that both groups followed routes that led them around the city from their common starting point to places on either side of the temple. They then joined together for a concluding ceremony in or near the temple. Alternate translation: “both groups that had walked around the city to dedicate the wall came down from it and stood in an open area in front of the temple”
12:40	ai1v		rc://*/ta/man/translate/grammar-connect-time-sequential	וַֽ⁠תַּעֲמֹ֛דְנָה	1	This word indicates that the event the story will now describe 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.”
12:40	bnz5		rc://*/ta/man/translate/writing-background	וַ⁠אֲנִ֕י וַ⁠חֲצִ֥י הַ⁠סְּגָנִ֖ים עִמִּֽ⁠י	1	Nehemiah now provides further details for the second group, which he had accompanied, similar to the details he provided for the first group in verses 32–36. Alternate translation: “My group included the other half of the leaders of Judah”
12:41	s4t8		rc://*/ta/man/translate/translate-names	אֶלְיָקִ֡ים מַעֲשֵׂיָ֡ה מִ֠נְיָמִין מִיכָיָ֧ה אֶלְיוֹעֵינַ֛י זְכַרְיָ֥ה חֲנַנְיָ֖ה	1	These are the names of seven men.
12:42	gqe1		rc://*/ta/man/translate/translate-names	וּ⁠מַעֲשֵׂיָ֨ה וּֽ⁠שְׁמַֽעְיָ֜ה וְ⁠אֶלְעָזָ֧ר וְ⁠עֻזִּ֛י וִֽ⁠יהוֹחָנָ֥ן וּ⁠מַלְכִּיָּ֖ה וְ⁠עֵילָ֣ם וָ⁠עָ֑זֶר	1	These are the names of eight men.
12:42	tdc8			וַ⁠יַּשְׁמִ֨יעוּ֙ הַ⁠מְשֹׁ֣רְרִ֔ים וְ⁠יִֽזְרַחְיָ֖ה הַ⁠פָּקִֽיד	1	Alternate translation: “The singers sang loudly, with Jezrahiah directing their choir”
12:42	y2qj		rc://*/ta/man/translate/translate-names	וְ⁠יִֽזְרַחְיָ֖ה	1	This is the name of a man.
12:43	j1l1		rc://*/ta/man/translate/grammar-connect-time-simultaneous	בַ⁠יּוֹם־הַ֠⁠הוּא	1	This is a flexible expression that can mean either **on that same day** or **around that time.** But since this verse continues to describe the celebrations for the dedication of the wall, here it likely means **on that same day.**
12:43	jgp9		rc://*/ta/man/translate/figs-abstractnouns	כִּ֤י הָ⁠אֱלֹהִים֙ שִׂמְּחָ⁠ם֙ שִׂמְחָ֣ה גְדוֹלָ֔ה	1	The abstract noun **rejoicing** describes how happy the people were as they held this celebration to dedicate the wall. If it would be helpful in your language, you could translate the idea behind this word with an adjective such as **happy.** Alternate translation: “God had made them all very happy”
12:43	p5fe		rc://*/ta/man/translate/figs-abstractnouns	וַ⁠תִּשָּׁמַ֛ע שִׂמְחַ֥ת יְרוּשָׁלִַ֖ם מֵ⁠רָחֽוֹק	1	In this case the abstract noun **rejoicing** refers to the loud sound that the singers and the people made as they held the ceremony to dedicate the rebuilt wall. If it would be helpful in your language, you could translate the idea behind this abstract noun with a concrete noun such as “sound.” Alternate translation: “the sound that the people made as they celebrated in Jerusalem was so loud that even other people who were far away could hear it”
12:43	j1l3		rc://*/ta/man/translate/figs-activepassive	וַ⁠תִּשָּׁמַ֛ע שִׂמְחַ֥ת יְרוּשָׁלִַ֖ם מֵ⁠רָחֽוֹק	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 sound that the people made as they celebrated in Jerusalem was so loud that even other people who were far away could hear it”
12:43	j1l5		rc://*/ta/man/translate/figs-personification	שִׂמְחַ֥ת יְרוּשָׁלִַ֖ם	1	Here the story speaks of Jerusalem as if it were a living thing that could celebrate. Alternate translation: “the sound that the people made as they celebrated in Jerusalem”
12:44	j1l7		rc://*/ta/man/translate/grammar-connect-time-simultaneous	בַ⁠יּוֹם֩ הַ⁠ה֨וּא	1	As noted for [12:43](../12/43.md), this is a flexible expression that can mean either **on that same day** or **around that time.** So here it could mean either that men were appointed to be in charge of the store rooms on the same day as the dedication celebration, or else at around the same time, perhaps shortly afterwards, once all of the activity of the celebration was over. Alternate translation: “on the same day that they held the ceremony to dedicate the rebuilt wall” or “around this same time”
12:44	fsb6		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּפָּקְד֣וּ & אֲנָשִׁ֜ים עַל־הַ⁠נְּשָׁכ֗וֹת לָ⁠א֨וֹצָר֥וֹת	1	This is referring implicitly to the six Levites whose names are listed in [12:25](../12/25.md). The **chambers** are the storerooms above the gateways to the temple. (Review the note to [12:25](../12/25.md) if that would be helpful.) If it would be helpful in your language, you could say this explicitly. Alternate translation: “we appointed six Levites to be in charge of the store rooms above the gateways to the temple”
12:44	bnw2		rc://*/ta/man/translate/figs-activepassive	וַ⁠יִּפָּקְד֣וּ & אֲנָשִׁ֜ים	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. In the context of this episode, saying “we” would indicate Nehemiah and his fellow leaders. (“We” would not include the addressee, if your language makes that distinction.) Alternate translation: “we appointed six Levites”
12:44	j1l9		rc://*/ta/man/translate/figs-explicit	לַ⁠תְּרוּמוֹת֮ לָ⁠רֵאשִׁ֣ית וְ⁠לַ⁠מַּֽעַשְׂרוֹת֒ לִ⁠כְנ֨וֹס בָּ⁠הֶ֜ם לִ⁠שְׂדֵ֤י הֶ⁠עָרִים֙	1	In their covenant, these were the things the people promised to provide in order to support the priests and the Levites. (See [10:36–39](../10/36.md).) If it would be helpful to your readers, you could say this explicitly. Alternate translation: “so that they could collect the offerings, firstfruits, and tithes that the Israelites would bring in from the fields around their cities, as they had promised to do in their covenant”
12:44	j1m1		rc://*/ta/man/translate/figs-abstractnouns	מְנָא֣וֹת הַ⁠תּוֹרָ֔ה לַ⁠כֹּהֲנִ֖ים וְ⁠לַ⁠לְוִיִּ֑ם	1	The abstract noun **portion** refers to the part of each crop that the law commanded the Israelites to give to the temple to support the priests and Levites. If it would be helpful in your language, you could translate the idea behind this word with a different phrase. Alternate translation: “these were the things that the law commanded the Israelites to give from their harvests to support the priests and Levites”
12:44	g347		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֚י שִׂמְחַ֣ת יְהוּדָ֔ה עַל־הַ⁠כֹּהֲנִ֥ים וְ⁠עַל־הַ⁠לְוִיִּ֖ם הָ⁠עֹמְדִֽים	1	If it would be helpful in your language, you could place this sentence first in the verse since it gives the reason for the results that are described in the rest of the verse. You could also show the connection by using a word like “so” after this phrase. Alternate translation: “The people of Judah were very happy that the priests and the Levites were once again serving in the roles that the law had assigned to them. So … ”
12:44	j1m3		rc://*/ta/man/translate/figs-metaphor	שִׂמְחַ֣ת & עַל־הַ⁠כֹּהֲנִ֥ים וְ⁠עַל־הַ⁠לְוִיִּ֖ם	1	In this context, **over** is a spatial metaphor that indicates **for** or **because of.** Alternate translation: “were very happy that”
12:44	g9pg		rc://*/ta/man/translate/figs-metaphor	הָ⁠עֹמְדִֽים	1	**Standing** means that the priests and the Levites were serving in the roles that the law had assigned to them. This meaning can be made explicit. Alternate translation: “serving in the roles that the law had assigned to them”
12:45	lm4j		rc://*/ta/man/translate/grammar-connect-logic-result	וַֽ⁠יִּשְׁמְר֞וּ	1	In this context, the conjunction **And** indicates that the sentence it introduces explains the results of what the previous verse described. Specifically, the temple personnel were able to perform their duties regularly because the people had organized regular support for them. Alternate translation: “and so”
12:45	j1m5		rc://*/ta/man/translate/figs-abstractnouns	וַֽ⁠יִּשְׁמְר֞וּ מִשְׁמֶ֤רֶת אֱלֹֽהֵי⁠הֶם֙ וּ⁠מִשְׁמֶ֣רֶת הַֽ⁠טָּהֳרָ֔ה	1	**They** means the priests and Levites. The abstract noun **service**, in the phrase **service watch of their God**, refers to the duties that God had commanded the priests and Levites to perform in the law. In the phrase “service of purification,” this abstract noun refers to one of those duties in particular, the duty of performing a ceremony for themselves and for others that expressed a desire to be ceremonially clean, that is, acceptable to God. The story describes in [12:30](../12/30.md) how they performed such a ceremony on this occasion. Alternate translation: “So the priests and Levites were able to perform the duties that God had commanded, including performing ceremonies of purification”
12:45	j1m7		rc://*/ta/man/translate/figs-ellipsis	וְ⁠הַ⁠מְשֹׁרְרִ֖ים וְ⁠הַ⁠שֹּׁעֲרִ֑ים	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. This phrase seems to means **The singers and the gatekeepers were also able to perform their assigned duties.** You could say that explicitly if it would be helpful to your readers. Alternate translation:
12:45	j1m9		rc://*/ta/man/translate/writing-background	כְּ⁠מִצְוַ֥ת דָּוִ֖יד שְׁלֹמֹ֥ה בְנֽ⁠וֹ	1	This phrase provides background information that explains that it was King David and King Solomon, his son, who established the duties of the temple singers and gatekeepers. Alternate translation: “as King David and King Solomon, his son, had commanded them to do”
12:46	j1n1		rc://*/ta/man/translate/writing-background	כִּֽי	1	This word indicates that this sentence will provide further information about the situation that the book is describing here. If it would be helpful to your readers, you could use a word or expression in your own language that indicates the same thing.
12:46	j1n3		rc://*/ta/man/translate/figs-idiom	בִ⁠ימֵ֥י דָוִ֛יד וְ⁠אָסָ֖ף מִ⁠קֶּ֑דֶם	1	The expression **from before** is an idiom that means **ever since a long time ago** Alternate translation: “ever since the time of David and Asaph long ago”
12:46	j1n5		rc://*/ta/man/translate/figs-idiom	בִ⁠ימֵ֥י דָוִ֛יד וְ⁠אָסָ֖ף	1	The term **days** is used here to refer a particular period of time. Alternate translation: “in the time of David and Asaph”
12:46	j1n7		rc://*/ta/man/translate/translate-names	דָוִ֛יד וְ⁠אָסָ֖ף	1	These are the names of two men.
12:46	j1n9		rc://*/ta/man/translate/figs-explicit	וְ⁠אָסָ֖ף	1	The book assumes that the original audience would know that Asaph was the man whom David first appointed to be the director of the Levite singers. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “ever since David first appointed Asaph to lead the singers”
12:46	py1c		rc://*/ta/man/translate/figs-metaphor	ראש הַ⁠מְשֹׁ֣רְרִ֔ים	1	**Head** here is a figurative way of saying **leader.** Alternate translation: “the Levite choir has had an appointed director”
12:46	j1o1		rc://*/ta/man/translate/figs-ellipsis	וְ⁠שִׁיר־תְּהִלָּ֥ה וְ⁠הֹד֖וֹת לֵֽ⁠אלֹהִֽים	1	Here the book leaves out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “and they have sung songs of praise and thanksgiving to God”
12:47	j1o3		rc://*/ta/man/translate/writing-background	וְ⁠כָל	1	This word indicates that this sentence will provide further information about the situation that the book is describing here. If it would be helpful to your readers, you could use a word or expression in your own language that indicates the same thing.
12:47	flz7			בִּ⁠ימֵ֨י זְרֻבָּבֶ֜ל וּ⁠בִ⁠ימֵ֣י נְחֶמְיָ֗ה	1	Alternate translation: “just as they had done in the time of Zerubbabel, so now in the time of Nehemiah”
12:47	mu9s		rc://*/ta/man/translate/figs-idiom	בִּ⁠ימֵ֨י זְרֻבָּבֶ֜ל וּ⁠בִ⁠ימֵ֣י נְחֶמְיָ֗ה	1	The term **days** is used here to refer a particular period of time. Alternate translation: “the time of Zerubbabel … the time of Nehemiah”
12:47	e72p		rc://*/ta/man/translate/figs-explicit	בִּ⁠ימֵ֨י זְרֻבָּבֶ֜ל	1	As [12:1](../12/01.md) explains, this was the man who led the first group of Jews who returned to the province of Judah, about a hundred years before the time of Nehemiah. If it would be helpful to your readers, you could indicate this more explicitly. Alternate translation: “in the time of Zerubbabel, who led the first group back to the province of Judah from exile”
12:47	j1o5		rc://*/ta/man/translate/translate-names	זְרֻבָּבֶ֜ל & נְחֶמְיָ֗ה	1	These are the names of two men.
12:47	j1o7		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠כָל־יִשְׂרָאֵל֩ בִּ⁠ימֵ֨י זְרֻבָּבֶ֜ל וּ⁠בִ⁠ימֵ֣י נְחֶמְיָ֗ה נֹֽתְנִ֛ים מְנָי֛וֹת הַ⁠מְשֹׁרְרִ֥ים	1	As in [12:44](../12/44.md), the abstract noun **portion** refers to the part of each crop that the Israelites contributed to support the temple personnel. If it would be helpful in your language, you could translate the idea behind this word with a different phrase. Alternate translation: “all the Israelites contributed from their harvests to support the singers and the gatekeepers”
12:47	j1o9		rc://*/ta/man/translate/figs-idiom	דְּבַר־י֣וֹם בְּ⁠יוֹמ֑⁠וֹ	1	As in [11:23](../11/23.md), this is an idiom that means **as each day required**
12:47	j1p1		rc://*/ta/man/translate/figs-explicit	וּ⁠מַקְדִּשִׁים֙ לַ⁠לְוִיִּ֔ם וְ⁠הַ⁠לְוִיִּ֔ם מַקְדִּשִׁ֖ים לִ⁠בְנֵ֥י אַהֲרֹֽן	1	**They** means the Israelites, as in the previous sentence. **Consecrating** means **setting apart.** This is likely a reference to the tithe or 1/10 of crops that the Israelites promised in their covenant to give to support the Levites, and to the tithe of this tithe that the Levites then contributed to support the priests, as described in [10:37–38](../10/37.md). If it would be helpful to your readers, you could say this explicitly. Alternate translation: “The Israelites also gave a tenth of their crops to support the Levites, just as they had promised, and the Levites gave a tenth of this tenth to support the priests”
13:intro	tm5a				0	# Nehemiah 13 General Notes\n\n## Special concepts in this chapter\n\n### Nehemiah returns to Jerusalem\n\nNehemiah was eager to make sure that the Jews kept their promise to obey the law. When he returned from Persia, he found many things wrong: one of the store rooms in the temple had been converted into a guest room for Tobiah, the Levites had not received their portions for working in the temple, people were working on the Sabbath, and many had married heathen wives. (See: [[rc://*/tw/dict/bible/kt/promise]], [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/tw/dict/bible/kt/sabbath]])
13:1	k1a1			בַּ⁠יּ֣וֹם הַ⁠ה֗וּא	1	As noted for [12:43](../12/43.md) and [12:44](../12/44.md), this is a flexible expression that can mean either “on that same day” or “around that time.” Either meaning might fit the context here, so you could choose to say either one in your translation.
13:1	k1a3		rc://*/ta/man/translate/figs-activepassive	נִקְרָ֛א בְּ⁠סֵ֥פֶר מֹשֶׁ֖ה	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 read from the scroll that contained the Law of Moses”
13:1	k9za		rc://*/ta/man/translate/figs-metonymy	בְּ⁠אָזְנֵ֣י הָ⁠עָ֑ם	1	Here, **ears** stand for hearing. Alternate translation: “out loud so that all the people could hear”
13:1	k1a5		rc://*/ta/man/translate/figs-idiom	וְ⁠נִמְצָא֙ כָּת֣וּב בּ֔⁠וֹ	1	**Found** is an idiom that means “could be found there” or “was there.” The expression means that this was something that was in the law. And since Nehemiah and the other leaders were reading this out loud to the people, their purpose was to show them that this was in the law. Alternate translation: “and we showed them that it said”
13:1	k1a7		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִמְצָא֙ כָּת֣וּב בּ֔⁠וֹ	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 showed them that it said”
13:1	k1a9		rc://*/ta/man/translate/translate-names	עַמֹּנִ֧י וּ⁠מֹאָבִ֛י	1	These are the names of the members of two people groups.
13:1	k1b1		rc://*/ta/man/translate/figs-idiom	יָב֨וֹא & בִּ⁠קְהַ֥ל הָ⁠אֱלֹהִ֖ים	1	The expression **assembly of God** can refer either to the entire Israelite community, as in [7:66](../07/66.md) and [8:17](../08/17.md), or to the community gathered for a legal proceeding, as in [5:7](../05/07.md) and [5:13](../05/13.md), or gathered for a religious ceremony, as in [8:2](../08/02.md) and [8:18](../08/18.md). The last meaning is probably in view here. This statement likely means that Ammonites and Moabites were not allowed to join the Israelites in their worship of Yahweh in the temple or on public occasions. For example, [9:2](../09/02.md) describes how the Israelites did not allow any foreigners to take part in their ceremony of national repentance. (Later in this chapter, in [13:23–27](../13/23.md), Nehemiah will describe how he took the further measure of expelling foreigners from the Israelite community itself.) Alternate translation: “could join with the Israelites when they worshiped Yahweh”
13:1	j6si		rc://*/ta/man/translate/figs-idiom	עַד־עוֹלָֽם	1	This expression means that this was a permanent regulation in the Law of Moses. It was not a regulation that applied just to a specific period and that might change afterwards. Alternate translation: “This was a permanent rule.”
13:2	tf8z		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֣י	1	This word indicates that the sentence it introduces explains the reasons for what the previous sentence described. Alternate translation: “they could not come into the assembly because”
13:2	k1b3		rc://*/ta/man/translate/figs-explicit	לֹ֧א קִדְּמ֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בַּ⁠לֶּ֣חֶם וּ⁠בַ⁠מָּ֑יִם	1	The assumption is that readers will know what historical incident this statement is referring to. It is a reference to the time when the Israelites were traveling from Egypt to Canaan through the desert. They were basically refugees. It could have been expected, as a basic act of compassion, that the Ammonites and Moabites would help provide for their needs as they passed through their territories but they refused to do this. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “they did not help meet the needs of the Israelites when they were refugees traveling through their territories”
13:2	k1b5		rc://*/ta/man/translate/figs-metaphor	בְּנֵ֥י יִשְׂרָאֵ֖ל	1	**Sons** here means “descendants.” The descendants of Israel were the Israelites. Alternate translation: “the Israelites”
13:2	k1b7		rc://*/ta/man/translate/figs-metonymy	קִדְּמ֛וּ & בַּ⁠לֶּ֣חֶם וּ⁠בַ⁠מָּ֑יִם	1	Bread stands for food, and water stands for drink, and together both terms probably represent assistance in general. Alternate translation: “provide food and drink” or “provide the help they needed”
13:2	k1b9		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּשְׂכֹּ֨ר עָלָ֤י⁠ו אֶת־בִּלְעָם֙ לְ⁠קַֽלְל֔⁠וֹ וַ⁠יַּהֲפֹ֧ךְ אֱלֹהֵ֛י⁠נוּ הַ⁠קְּלָלָ֖ה לִ⁠בְרָכָֽה	1	The assumption once again is that readers will know what historical incident this is referring to. This is a reference to the way the king of Moab hired a prophet named Balaam to curse the Israelites, but instead God made Balaam speak words of blessing about them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “The Moabites also hired a prophet named Balaam to curse the Israelites, but God made him speak words of blessing instead”
13:2	k1c1		rc://*/ta/man/translate/translate-names	בִּלְעָם֙	1	This is a man’s name.
13:3	j1c3		rc://*/ta/man/translate/grammar-connect-time-sequential	וַ⁠יְהִ֖י	1	This phrase indicates that the events the story will now describe came after the things it has just described. You can use an expression in your own language that will indicate this clearly.
13:3	k1c5		rc://*/ta/man/translate/figs-idiom	כְּ⁠שָׁמְעָ֣⁠ם אֶת־הַ⁠תּוֹרָ֑ה	1	As in [9:29](../09/29.md), **hear** in this context is an idiom that means not just to hear something audibly, but to understand a command and recognize the need to obey it. Alternate translation: “when they realized that this was what the law commanded”
13:3	k1c7		rc://*/ta/man/translate/figs-idiom	וַ⁠יַּבְדִּ֥ילוּ כָל־עֵ֖רֶב מִ⁠יִּשְׂרָאֵֽל	1	**Mixed company** is an expression that describes people who were not Israelites. It indicates that if they were present, then the group would be mixed, part Israelite and part non-Israelite. Alternate translation: “They no longer allowed foreigners to worship with the Israelites”
13:4	k1c9		rc://*/ta/man/translate/writing-background	וְ⁠לִ⁠פְנֵ֣י מִ⁠זֶּ֔ה	1	This phrase indicates that the events the story will now relate came before the events it has just described. If it would be helpful in your language, you could show this relationship by using a phrase such as “but before all this happened.”
13:4	k1d1		rc://*/ta/man/translate/figs-metaphor	וְ⁠לִ⁠פְנֵ֣י מִ⁠זֶּ֔ה	1	In this book, the expression **face** often refers to the front of a person, place, or object. Here the expression has the further figurative significance of “in front of” or “before” a certain time. Alternate translation: “before this time”
13:4	k1d3		rc://*/ta/man/translate/translate-names	אֶלְיָשִׁיב֙	1	This is a man’s name. See how you translated it in [3:1](../03/01.md).
13:4	k1d5		rc://*/ta/man/translate/figs-distinguish	אֶלְיָשִׁיב֙ הַ⁠כֹּהֵ֔ן	1	Here the book repeats some background information to remind readers who Eliashib was. As we learn in [3:1](../03/01.md), [3:20](../03/20.md), and [12:10](../12/10.md), he was actually the Jewish high priest during the time of Nehemiah. Alternate translation: “the high priest”
13:4	bq8k		rc://*/ta/man/translate/figs-activepassive	אֶלְיָשִׁיב֙ הַ⁠כֹּהֵ֔ן נָת֖וּן	1	If it would be helpful in your language, you could translate this in active form. Alternate translation: “they appointed Eliashib the priest” or “the leaders appointed Eliashib the priest”
13:4	k1d7		rc://*/ta/man/translate/figs-idiom	נָת֖וּן בְּ⁠לִשְׁכַּ֣ת בֵּית־אֱלֹהֵ֑י⁠נוּ	1	This is most likely a figurative way of saying that as high priest, Eliashib had responsibility for and control over all the rooms in the temple. Alternate translation: “since he had control over”
13:4	adq9			קָר֖וֹב לְ⁠טוֹבִיָּֽה	1	Since Tobiah was an Ammonite, Eliashib could not have been his close blood relative. So this expression must refer to a connection by marriage. We learn in [6:18](../06/18.md) that both Tobiah and his son had married Jewish women, and one or both of these women may have been relatives of Eliashib. Alternate translation: “who was related to Tobiah by marriage”
13:4	c9hf		rc://*/ta/man/translate/figs-synecdoche	בְּ⁠לִשְׁכַּ֣ת בֵּית־אֱלֹהֵ֑י⁠נוּ	1	Here one **chamber** or room is used to mean “every chamber” or room in the temple. Alternate translation: “every room in the temple”
13:4	k1d9		rc://*/ta/man/translate/figs-metaphor	בֵּית־אֱלֹהֵ֑י⁠נוּ	1	As often in this book, Nehemiah speaks of the temple here as the **house of God**, as if it were God’s dwelling place. Alternate translation: “the temple”
13:5	xi14		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יַּ֨עַשׂ	1	In this context, the conjunction **and** indicates that the sentence it introduces explains the reason for what the previous sentence described, or what made it possible. Alternate translation: “and so” unless you used the word “since” to introduce the last phrase in [13:4](../13/04.md), in which case the connection would already be clear and you would not need to use any connecting phrase here.
13:5	k1de			ל֜⁠וֹ	1	Verse [13:7](../13/07.md) indicates that **him** refers to Tobiah. If it would be helpful to your readers, you could say that explicitly here. Alternate translation: “he allowed Tobiah to move into a large room in the temple”
13:5	v2in		rc://*/ta/man/translate/figs-explicit	וְ⁠שָׁ֣ם הָי֪וּ לְ⁠פָנִ֟ים נֹ֠תְנִים אֶת־הַ⁠מִּנְחָ֨ה	1	**They** means the Israelites, and **offerings**, if it is a general term (See: next note), means the contributions that they gave to support the priests and Levites, as described in [12:44](../12/44.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “This was the room that the Israelites had previously been using to store the offerings they brought to the temple to support the priests and Levites”
13:5	k1e3			הַ⁠מִּנְחָ֨ה	1	The word **offerings** could be referring generally to all of the contributions that the Israelites brought, which would then be listed in the rest of this verse, or it could be the first specific item on the list, the daily grain offering, as described in [10:33](../10/33.md). Alternate translation: “the offerings they brought” or “the daily grain offering”
13:5	k1e5		rc://*/ta/man/translate/translate-unknown	הַ⁠לְּבוֹנָ֜ה	1	This term refers to a mixture of fragrant spices that was burned to produce smoke that had a pleasant smell. The law specified a special blend of spices that it said could only be used in the temple by the priests. Alternate translation: “the sacred incense”
13:5	k1e7		rc://*/ta/man/translate/figs-synecdoche	וְ⁠הַ⁠כֵּלִ֗ים	1	As in [10:39](../10/39.md), here Nehemiah uses one type of equipment that the storerooms would hold, **vessels** or “jars” or “containers,” to refer to all the different types of equipment that the priests and Levites would have used in the temple. Alternate translation: “the temple equipment”
13:5	k1e9			וּ⁠מַעְשַׂ֤ר הַ⁠דָּגָן֙ הַ⁠תִּיר֣וֹשׁ וְ⁠הַ⁠יִּצְהָ֔ר	1	This means the portion, one tenth, of their crops and produce that the Israelites had promised to contribute to support the temple personnel, as described in [10:37–38](../10/37.md). Alternate translation: “the tenth of their crops and produce”
13:5	k1f1		rc://*/ta/man/translate/translate-fraction	וּ⁠מַעְשַׂ֤ר	1	A **tithe** means a tenth (1/10) or one part out of ten equal parts.
13:5	k1f3		rc://*/ta/man/translate/figs-ellipsis	מִצְוַת֙ הַ⁠לְוִיִּ֔ם וְ⁠הַ⁠מְשֹׁרְרִ֖ים וְ⁠הַ⁠שֹּׁעֲרִ֑ים	1	Here Nehemiah leaves out some of the words that a sentence would ordinarily need in order to be complete. This phrase means “which the law had commanded them to contribute to support the Levites, the singers, and the temple gatekeepers.” You could say that explicitly if it would be helpful to your readers.
13:5	k1f5			וּ⁠תְרוּמַ֖ת הַ⁠כֹּהֲנִֽים	1	This likely refers to the tithe, or one tenth of what they received, that the Levites, in turn contributed to the priests, as described in [10:38](../10/38.md). Alternate translation: “and the contributions to support the priests” or “the tithe of the tithe that the Levites gave to support the priests”
13:6	k1f7		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וּ⁠בְ⁠כָל־זֶ֕ה	1	This expression indicates that the sentence it introduces describes something that was happening at the same time as the events the book has just described. If it would be helpful in your language, you could use a phrase such as “while all of this was happening” to indicate this.
13:6	dpk4		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֡י	1	This word indicates that the clause it introduces explains the reason for what the previous clause described. That is, Nehemiah is about to give the reason why he was not in Jerusalem while Eliashib was allowing Tobiah to move into the temple. Alternate translation: “because”
13:6	k1f9		rc://*/ta/man/translate/writing-background	בִּ⁠שְׁנַת֩ שְׁלֹשִׁ֨ים וּ⁠שְׁתַּ֜יִם לְ⁠אַרְתַּחְשַׁ֤סְתְּא מֶֽלֶךְ־בָּבֶל֙ בָּ֣אתִי אֶל־הַ⁠מֶּ֔לֶךְ	1	Here Nehemiah is providing background information to explain why he was not in Jerusalem. As he indicates in [5:14](../05/14.md), he was governor of Judah for twelve years, from the twentieth to the thirty-second year of the reign of King Artaxerxes. As this verse indicates, he then returned to the royal court. Alternate translation: “I had returned to serve King Artaxerxes in his court in the thirty-second year of his reign”
13:6	k1g1		rc://*/ta/man/translate/translate-ordinal	בִּ⁠שְׁנַת֩ שְׁלֹשִׁ֨ים וּ⁠שְׁתַּ֜יִם לְ⁠אַרְתַּחְשַׁ֤סְתְּא	1	This expression refers to the number of years that Artaxerxes had been reigning as king. Alternate translation: “in year 32 of the reign of Artaxerxes as king”
13:6	k1g3		rc://*/ta/man/translate/writing-background	מֶֽלֶךְ־בָּבֶל֙	1	Artaxerxes was the king of the Persian Empire, but since the Persians had conquered the Babylonians, he also had the right to use the title “king of Babylon.” The fact that Nehemiah describes him by this title may actually indicate that the royal court was located in the city of Babylon at this time and that he returned to that city to resume his duties in the court. Alternate translation: “the king of Persia, whose court was then in Babylon”
13:6	k1g5		rc://*/ta/man/translate/figs-idiom	וּ⁠לְ⁠קֵ֥ץ יָמִ֖ים	1	The term **days** is used here to refer a particular period of time. Alternate translation: “after some time”
13:6	k1g7		rc://*/ta/man/translate/figs-explicit	נִשְׁאַ֥לְתִּי מִן־הַ⁠מֶּֽלֶךְ	1	The implication, as shown explicitly in the next verse, is that Nehemiah requested time off from his responsibilities in the court so that he could travel back to Judah and see how the people there were doing, and that the king gave him permission to do this. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I asked the king if I could take some time off and travel back to Judah to help the people there, and he gave me permission to do that”
13:7	k1g9		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אָב֖וֹא לִֽ⁠ירוּשָׁלִָ֑ם	1	In this context, the conjunction **And** at the beginning of this phrase indicates that this event took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a phrase such as “and so.”
13:7	k1h1		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אָבִ֣ינָ⁠ה	1	In this context, the conjunction **And** at the beginning of this phrase indicates that this event took place after the event in the previous sentence. If it would be helpful in your language, you could show this relationship by using a phrase such as “when I got there, I discovered”
13:7	k1h3		rc://*/ta/man/translate/figs-idiom	וָ⁠אָבִ֣ינָ⁠ה בָ⁠רָעָ֗ה	1	In this context, this phrase means “came to understand the evil” or “discovered the evil” or “realized the evil.” If it would be helpful in your language, you could use any of those phrases or a similar one as an alternate translation.
13:7	k1h5			בָ⁠רָעָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה אֶלְיָשִׁיב֙ לְ⁠ט֣וֹבִיָּ֔ה לַ⁠עֲשׂ֥וֹת ל⁠וֹ֙ נִשְׁכָּ֔ה בְּ⁠חַצְרֵ֖י בֵּ֥ית הָ⁠אֱלֹהִֽים	1	While in the book of Nehemiah the word **evil** often means things like “sad” or “harmful,” in this context, the word does describe something that is morally bad and destructive. Eliashib had not done this wrong thing to Tobiah, but on his behalf. Alternate translation: “about the wrong thing that Eliashib had done by allowing Tobiah to move into a storeroom within the temple courts”
13:7	k1h7		rc://*/ta/man/translate/figs-metaphor	בֵּ֥ית הָ⁠אֱלֹהִֽים	1	Nehemiah speaks of the temple as the **house of God** as if it were God’s dwelling place. Alternate translation: “the temple”
13:8	k1h9		rc://*/ta/man/translate/figs-idiom	וַ⁠יֵּ֥רַֽע לִ֖⁠י מְאֹ֑ד	1	This expression describes Nehemiah’s perspective on the action. It does not mean that Eliashib did a wrong thing to Nehemiah directly. Alternate translation: “I recognized how very wrong this was”
13:8	k1i1		rc://*/ta/man/translate/figs-metaphor	וָֽ⁠אַשְׁלִ֜יכָ⁠ה אֶֽת־כָּל־כְּלֵ֧י בֵית־טוֹבִיָּ֛ה הַ⁠ח֖וּץ מִן־הַ⁠לִּשְׁכָּֽה	1	Here, the term **house** represents all the possessions of Tobiah. It does not mean a literal house that Tobiah owned, because the context shows that he was staying in a room within the temple. Rather, **house** is a metaphor for “property,” that is, the things a person owns and would keep in a house. Alternate translation: “I threw everything that Tobiah was keeping in that storeroom right out of the temple”
13:9	k1i3		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אֹ֣מְרָ֔⁠ה	1	In this context, the conjunction **And** indicates that this event took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a word such as “then.”
13:9	k1i5		rc://*/ta/man/translate/figs-explicit	וָ⁠אֹ֣מְרָ֔⁠ה וַֽ⁠יְטַהֲר֖וּ הַ⁠לְּשָׁכ֑וֹת	1	The implication is that Nehemiah spoke to the priests since they would have been the ones to conduct a ceremony like the one the story describes in [12:30](../12/30.md) to show that the people wanted the rooms in the temple to be ceremonially clean in the hopes that they would once more be acceptable to God. Alternate translation: “I told the priests to conduct a ceremony to purify the rooms in the temple”
13:9	k1i7			כְּלֵי֙ בֵּ֣ית הָ⁠אֱלֹהִ֔ים אֶת־הַ⁠מִּנְחָ֖ה וְ⁠הַ⁠לְּבוֹנָֽה	1	See how you translated these expressions in [13:5](../13/05.md). Alternate translation: “the equipment for the temple, the offerings that the people brought, and the sacred incense”
13:9	k1i9		rc://*/ta/man/translate/figs-metaphor	בֵּ֣ית הָ⁠אֱלֹהִ֔ים	1	Nehemiah speaks of the temple as the **house of God** as if it were God’s dwelling place. Alternate translation: “the temple”
13:10	k1j1		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אֵ֣דְעָ֔⁠ה	1	In this context, the conjunction **And** indicates that this event took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a word such as **then.** As with “understood” in [13:7](../13/07.md), **knew** here means **came to know** or **discovered** or **realized.** Alternate translation: “Then I discovered that”
13:10	k9k6		rc://*/ta/man/translate/figs-activepassive	מְנָי֥וֹת הַ⁠לְוִיִּ֖ם לֹ֣א נִתָּ֑נָה	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “no one had been giving the Levites the support that the law commanded the Israelites to provide for them”
13:10	k1j3		rc://*/ta/man/translate/figs-explicit	מְנָי֥וֹת הַ⁠לְוִיִּ֖ם לֹ֣א נִתָּ֑נָה	1	The implication is that no one was giving the Levites their support because there was no longer any place to store the grain, oil, and other supplies in the temple, from where they could be distributed to them. This was because Tobiah had taken over the large storeroom. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “no one had been giving the Levites the support that the law commanded the Israelites to provide for them because there was no place to store the contributions now that Tobiah had taken over the storeroom”
13:10	k1j5		rc://*/ta/man/translate/figs-abstractnouns	מְנָי֥וֹת הַ⁠לְוִיִּ֖ם	1	As in [12:44](../12/44.md) and [12:47](../12/47.md), the abstract noun **portion** refers to the part of each crop that the law commanded the Israelites to give towards the work of the temple to support the Levites. If it would be helpful in your language, you could translate the idea behind this word with a different phrase. Alternate translation: “the support that the law commanded the Israelites to provide for the Levites”
13:10	k1j7		rc://*/ta/man/translate/figs-explicit	וַ⁠יִּבְרְח֧וּ אִישׁ־לְ⁠שָׂדֵ֛⁠הוּ	1	The implication is that the Levites had had to return to farming their own land because they no longer received from the people the support they needed to be able to serve in the temple. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “all of the Levites had left the temple and returned to farming their own land because they had all stopped receiving the support that enabled them to serve in the temple”
13:10	f2ng		rc://*/ta/man/translate/grammar-connect-logic-result	וַ⁠יִּבְרְח֧וּ	1	In this context, the conjunction **And** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “as a result”
13:10	k1j9		rc://*/ta/man/translate/figs-idiom	אִישׁ־לְ⁠שָׂדֵ֛⁠הוּ	1	In this context, **a man** means **each one of them** or **every one of them** Alternate translation: “all of the Levites had returned to farming their own land” or “each of the Levites had returned to farming his own land”
13:10	k1k1		rc://*/ta/man/translate/figs-distinguish	הַ⁠לְוִיִּ֥ם וְ⁠הַ⁠מְשֹׁרְרִ֖ים עֹשֵׂ֥י הַ⁠מְּלָאכָֽה	1	Here the book repeats some background information to remind readers who the Levites and the singers were. Alternate translation: “the Levites and the singers, who were responsible for the worship in the temple”
13:10	k1k3		rc://*/ta/man/translate/figs-ellipsis	עֹשֵׂ֥י הַ⁠מְּלָאכָֽה	1	**The work** is an abbreviated way of saying “the work of the house of our God” as in [10:33](../10/33.md) or “the work of the house of God” as in [11:12](../11/12.md), that is, the work of the temple, meaning specifically everything required to maintain the worship there. Alternate translation: “who were responsible for the worship in the temple”
13:11	k1k5		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אָרִ֨יבָ⁠ה֙	1	In this context, the conjunction **And** indicates that this event took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a phrase such as “and after that”
13:11	k1k7		rc://*/ta/man/translate/figs-idiom	וָ⁠אָרִ֨יבָ⁠ה֙ אֶת־הַ⁠סְּגָנִ֔ים	1	As in [5:7](../05/07.md), **contended** is a technical term that describes a public accusation that requires the defendants to answer for themselves in the presence of their fellow citizens. Alternate translation: “Then I called the city officials to account publicly for what they had allowed”
13:11	k1k9			הַ⁠סְּגָנִ֔ים	1	See how you translated this term in [2:16](../02/16.md). Alternate translation: “the city officials”
13:11	k1l1		rc://*/ta/man/translate/figs-explicit	וָ⁠אֹ֣מְרָ֔⁠ה	1	The implication in context is that what Nehemiah said was an accusation. If it would be helpful in your language, you could use a phrase that indicates this. Alternate translation: “I demanded to know”
13:11	mx4v		rc://*/ta/man/translate/figs-rquestion	מַדּ֖וּעַ נֶעֱזַ֣ב בֵּית־הָ⁠אֱלֹהִ֑ים	1	Nehemiah uses the question form to challenge or even ridicule the officials who have failed in the basic responsibility of making sure that worship continues in the temple. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Because of you, the temple has been abandoned”
13:11	k1l3			וָֽ⁠אֶ֨קְבְּצֵ֔⁠ם וָֽ⁠אַעֲמִדֵ֖⁠ם עַל־עָמְדָֽ⁠ם	1	Here, **them** refers not to the city officials but to the Levites and singers who had gone back to their farms. Alternate translation: “I brought the Levites and the singers back to the temple and I had them start doing their work again”
13:11	k1l5		rc://*/ta/man/translate/grammar-connect-time-sequential	וָֽ⁠אֶ֨קְבְּצֵ֔⁠ם	1	In this context, the conjunction **And** indicates that this event took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a word such as “then”
13:12	k1l7		rc://*/ta/man/translate/grammar-connect-time-sequential	וְ⁠כָל	1	In this context, the conjunction **And** indicates that this event took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a word such as “then”
13:12	k1l9		rc://*/ta/man/translate/figs-hyperbole	וְ⁠כָל־יְהוּדָ֗ה	1	**All** is a figurative exaggeration that means that people from throughout the province of Judah did this generally. Alternate translation: “the people of Judah”
13:12	a9ux		rc://*/ta/man/translate/figs-personification	וְ⁠כָל־יְהוּדָ֗ה	1	Here Nehemiah refers to all of the Israelites living in the province of Judah as if they were a single person, Judah, the ancestor of the tribe by that name that lived in the territory that was now this province. Alternate translation: “the people of Judah”
13:12	k1m1		rc://*/ta/man/translate/translate-unknown	לָ⁠אוֹצָרֽוֹת	1	This means the storerooms in the temple.
13:13	k1m3		rc://*/ta/man/translate/grammar-connect-time-sequential	וָ⁠אוֹצְרָ֣⁠ה	1	In this context, the conjunction **And** indicates that this event took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a word such as “then.”
13:13	k1m5		rc://*/ta/man/translate/translate-unknown	וָ⁠אוֹצְרָ֣⁠ה עַל־א֠וֹצָרוֹת	1	**Treasurers** means officials who would be responsible for the storerooms in the temple. Alternate translation: “I appointed these men to be responsible for the temple storerooms”
13:13	mu7f		rc://*/ta/man/translate/translate-names	שֶׁלֶמְיָ֨ה הַ⁠כֹּהֵ֜ן וְ⁠צָד֣וֹק הַ⁠סּוֹפֵ֗ר וּ⁠פְדָיָה֙ מִן־הַ⁠לְוִיִּ֔ם	1	Shelmiah, Zadok, and Pedaiah are the names of men. As in [8:1](../08/01.md), where the word refers to Ezra, **scribe** means a teacher who has carefully studied the Law of Moses. **From the Levites** means that Pedaiah was one of the Levites. Alternate translation: “Shelemiah the priest, Zadok the scribe, and Pedaiah the Levite”
13:13	k1m7		rc://*/ta/man/translate/figs-metaphor	וְ⁠עַל־יָדָ֔⁠ם	1	**At their hand** is a figurative way of saying **assisting them** Alternate translation: “I appointed to be their assistant”
13:13	k1m9		rc://*/ta/man/translate/translate-names	חָנָ֥ן בֶּן־זַכּ֖וּר בֶּן־מַתַּנְיָ֑ה	1	Hanan is the name of a man, Zaccur is the name of his father, and Mattaniah is the name of his grandfather.
13:13	k1n1		rc://*/ta/man/translate/grammar-connect-logic-result	כִּ֤י	1	In this context, the conjunction **For** indicates that the sentence it introduces explains the reason for what the previous sentence described. Alternate translation: “I appointed them because”
13:13	e8x3		rc://*/ta/man/translate/figs-activepassive	נֶאֱמָנִים֙ נֶחְשָׁ֔בוּ	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: “Everyone recognized that they were honest men”
13:13	k1n3		rc://*/ta/man/translate/figs-metaphor	וַ⁠עֲלֵי⁠הֶ֖ם לַ⁠חֲלֹ֥ק לַ⁠אֲחֵי⁠הֶֽם	1	In this context, **brother** seems to be a figurative way of saying **fellow priests and Levites,** although it is possible that some of the biological brothers of the men listed were included in this group. **Apportion** means **give the portions,** meaning the support as described in [13:10](../13/10.md). Alternate translation: “their responsibility was to make sure that their fellow priests and Levites received the support that the law commanded the Israelites to provide”
13:14	v861		rc://*/ta/man/translate/figs-idiom	זָכְרָ⁠ה־לִּ֥⁠י אֱלֹהַ֖⁠י עַל־זֹ֑את	1	In this context, **remember** means to think about someone and consider what action you can take on their behalf. Nehemiah is not suggesting that God has forgotten about him. Alternate translation: “please bless me, my God, for doing this”
13:14	k1n5		rc://*/ta/man/translate/figs-aside	זָכְרָ⁠ה־לִּ֥⁠י אֱלֹהַ֖⁠י עַל־זֹ֑את	1	As in [4:4](../04/04.md), here Nehemiah stops addressing the audience of his story and speaks directly to God. You could indicate this by putting this verse in quotation marks. Review the note at [4:4](../04/04.md) about asides like this if that would be helpful.
13:14	k1n7		rc://*/ta/man/translate/figs-metaphor	וְ⁠אַל־תֶּ֣מַח	1	Nehemiah speaks of his good deeds as if they were something written that could be erased. Alternate translation: “do not overlook”
13:14	k1n9		rc://*/ta/man/translate/figs-abstractnouns	חֲסָדַ֗⁠י	1	The abstract noun **faithful kindness** here is the same as the term “covenant faithfulness” that Nehemiah applies to God in [1:5](../01/05.md), [9:17](../09/17.md), [9:32](../09/32.md), and [13:22](../13/22.md). It refers to a person consistently and dependably fulfilling the obligations they have accepted. If it would be helpful in your language, you could translate the idea behind this word with a phrase that would bring out this meaning. Alternate translation: “the way that I have consistently provided for”
13:14	k1o1		rc://*/ta/man/translate/figs-metaphor	בְּ⁠בֵ֥ית אֱלֹהַ֖⁠י	1	Nehemiah speaks of the temple as the **house of God** as if it were God’s dwelling place. Alternate translation: “your temple”
13:14	k1o3			וּ⁠בְ⁠מִשְׁמָרָֽי⁠ו	1	As in [12:9](../12/09.md) and [12:24](../12/24.md), the phrase **service watch** refers to the Levite singers. It means either an individual choir or a time on duty for the singers. Alternate translation: “and for the Levite singers”
13:15	k1o5			בַּ⁠יָּמִ֣ים הָ⁠הֵ֡מָּה	1	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 by using a phrase such as “around that same time.”
13:15	k1o7			רָאִ֣יתִי בִֽ⁠יהוּדָ֣ה ׀ דֹּֽרְכִֽים־גִּתּ֣וֹת	1	Alternate translation: “I saw that some of the people of Judah were treading winepresses”
13:15	k1o9		rc://*/ta/man/translate/figs-metonymy	דֹּֽרְכִֽים־גִּתּ֣וֹת	1	The word **winepresses** represents the grapes that were in the winepresses. The people were treading on the grapes to press the juice out of them so that they could make wine. Alternate translation: “treading on grapes in winepresses”
13:15	z3xh		rc://*/ta/man/translate/figs-explicit	בַּ⁠שַּׁבָּ֡ת	1	The implication is that the people of Judah should not have been doing such work on the Sabbath because God had commanded them to set apart that day, the seventh day of the week, as a special day for rest and worship. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “on the Sabbath, when they should not have been doing any work”
13:15	k1p1		rc://*/ta/man/translate/translate-names	בַּ⁠שַּׁבָּ֡ת	1	This is the name of a religious observance. It occurs repeatedly in this part of the story, through [13:22](../13/22.md). It will be helpful to your readers if you translate it consistently.
13:15	k1p3		rc://*/ta/man/translate/figs-explicit	וּ⁠מְבִיאִ֣ים הָ⁠עֲרֵמ֣וֹת וְֽ⁠עֹמְסִ֪ים עַל־הַ⁠חֲמֹרִ֟ים וְ⁠אַף־יַ֜יִן עֲנָבִ֤ים וּ⁠תְאֵנִים֙ וְ⁠כָל־מַשָּׂ֔א וּ⁠מְבִיאִ֥ים יְרוּשָׁלִַ֖ם בְּ⁠י֣וֹם הַ⁠שַּׁבָּ֑ת	1	These **ones** are not three different groups, but various people of Judah who were collectively doing all these things. The implication is that they were bringing these goods to Jerusalem to sell them even on the Sabbath. If it would be helpful to your readers, you could say this explicitly. “Others had loaded their wares, such as sheaves of grain, wine, grapes, figs, and other goods, onto donkeys, and they were bringing these goods into Jerusalem to sell on the Sabbath day”
13:15	k1p5		rc://*/ta/man/translate/figs-idiom	וָ⁠אָעִ֕יד בְּ⁠י֖וֹם מִכְרָ֥⁠ם צָֽיִד	1	The word **day** could be intended literally here and it could mean that Nehemiah protested that the Sabbath itself was not a day for selling goods since that was work. Another possibility is that the word **day** does not refer to a specific day, but rather to a more general time when Nehemiah said this. Alternate translation: “I protested that they should not be doing the work of selling on the Sabbath” or “at the time when they were selling these provisions, I protested against that”
13:16	k1p7			וְ⁠הַ⁠צֹּרִים֙ יָ֣שְׁבוּ בָ֔⁠הּ	1	Tyrians were people from the city of Tyre. **It** here refers to the city of Jerusalem. Alternate translation: “Also, some people from the city of Tyre who were living in Jerusalem”
13:16	yvh1		rc://*/ta/man/translate/translate-names	וְ⁠הַ⁠צֹּרִים֙	1	Tyrians were people who came from the city of Tyre.
13:16	k1p9		rc://*/ta/man/translate/figs-metaphor	לִ⁠בְנֵ֥י יְהוּדָ֖ה	1	**Son of** is a figurative expression that indicates that a person shares the qualities of something. In this case, Nehemiah is describing people who share the quality of being residents of the province of Judah. (In context, this does not seem to be limited to actual descendants of Judah, that is, Israelites from that tribe, since the Tyrians seem to have been eager to sell to anyone living in the area.) Alternate translation: “the people of Judah”
13:16	k1q1		rc://*/ta/man/translate/figs-explicit	וּ⁠בִ⁠ירוּשָׁלִָֽם	1	The implication is that Jerusalem was the last place where anyone should have broken the Sabbath by doing work and engaging in commerce because it was the place from which God had chosen to start making himself famous throughout the world and the city where God had chosen to put his temple. (The concept is the same here as in [11:1](../11/01.md) and [11:18](../11/18.md), where Nehemiah calls Jerusalem “the holy city.”) If it would be helpful to your readers, you could say this explicitly. Alternate translation: “even in Jerusalem, the special city that God chose”
13:17	k1q3		rc://*/ta/man/translate/grammar-connect-logic-result	וָ⁠אָרִ֕יבָ⁠ה	1	In this context, the conjunction **And** indicates that the sentence it introduces explains something that happened as a result of what the previous sentence described. Alternate translation: “So”
13:17	k1q5		rc://*/ta/man/translate/figs-idiom	וָ⁠אָרִ֕יבָ⁠ה אֵ֖ת חֹרֵ֣י יְהוּדָ֑ה	1	As in [5:7](../05/07.md) and [13:11](../13/11.md), **contended** is a technical term that describes a public accusation that requires the defendants to answer for themselves in the presence of their fellow citizens. Alternate translation: “Then I called the leading citizens of Judah to account publicly for what they had allowed”
13:17	k1q7			חֹרֵ֣י יְהוּדָ֑ה	1	See how you translated this term in [2:16](../02/16.md). Alternate translation: “the leading citizens of Judah”
13:17	k1q9		rc://*/ta/man/translate/figs-explicit	וָ⁠אֹמְרָ֣⁠ה לָ⁠הֶ֗ם	1	The implication in context is that what Nehemiah said was an accusation. If it would be helpful in your language, you could use a phrase that indicates this. Alternate translation: “I demanded to know”
13:17	w5nr		rc://*/ta/man/translate/figs-rquestion	מָֽה־הַ⁠דָּבָ֨ר הָ⁠רָ֤ע הַ⁠זֶּה֙ אֲשֶׁ֣ר אַתֶּ֣ם עֹשִׂ֔ים וּֽ⁠מְחַלְּלִ֖ים אֶת־י֥וֹם הַ⁠שַּׁבָּֽת	1	Nehemiah is using the question form for emphasis in order to scold the leaders of Judah. If it would be helpful in your language, you could translate what he says as an exclamation. Alternate translation: “You are doing an evil thing by treating the Sabbath day like any other day”
13:17	k1r1		rc://*/ta/man/translate/translate-unknown	וּֽ⁠מְחַלְּלִ֖ים אֶת־י֥וֹם הַ⁠שַּׁבָּֽת	1	To **profane** something means to treat something that should be holy, set apart for a special purpose, as if it were something ordinary or common, just like anything else. Alternate translation: “treating the Sabbath day like any other day”
13:18	k1r3		rc://*/ta/man/translate/figs-rquestion	הֲ⁠ל֨וֹא כֹ֤ה עָשׂוּ֙ אֲבֹ֣תֵי⁠כֶ֔ם וַ⁠יָּבֵ֨א אֱלֹהֵ֜י⁠נוּ עָלֵ֗י⁠נוּ אֵ֚ת כָּל־הָ⁠רָעָ֣ה הַ⁠זֹּ֔את וְ⁠עַ֖ל הָ⁠עִ֣יר הַ⁠זֹּ֑את	1	Nehemiah once again uses a question form for emphasis as he continues to scold the leaders of Judah. If it would be helpful in your language, you could translate what he says as a statement or as an exclamation. Alternate translation: “You know that your ancestors did the same thing, and that is why our God brought all this trouble on us and on this city”
13:18	k1r5		rc://*/ta/man/translate/figs-metaphor	אֲבֹ֣תֵי⁠כֶ֔ם	1	**Fathers** here means “ancestors.” Alternate translation: “your ancestors”
13:18	k1r7		rc://*/ta/man/translate/figs-explicit	וַ⁠יָּבֵ֨א אֱלֹהֵ֜י⁠נוּ עָלֵ֗י⁠נוּ אֵ֚ת כָּל־הָ⁠רָעָ֣ה הַ⁠זֹּ֔את וְ⁠עַ֖ל הָ⁠עִ֣יר הַ⁠זֹּ֑את	1	As Nehemiah speaks to the leading citizens, he assumes that they will know that he is referring to the way God allowed the Babylonians to conquer Jerusalem, destroy much of the city including the temple, break down the city wall, and take most of the people into exile. As he reports this conversation in the book, he assumes that its audience will know this as well. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “our God allowed the Babylonians to take our people into exile and destroy this city”
13:18	k1r9		rc://*/ta/man/translate/figs-idiom	כָּל־הָ⁠רָעָ֣ה הַ⁠זֹּ֔את	1	**Evil** here does not refer to something morally wrong, but to trouble or harm. Alternate translation: “all this trouble”
13:18	k1s1		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠אַתֶּ֞ם	1	In this context, the conjunction **And** indicates a contrast between how the leading citizens should be acting and how they actually are acting. You could make this contrast explicit by using an expression such as, “You should know better”
13:18	k1s3		rc://*/ta/man/translate/figs-explicit	וְ⁠אַתֶּ֞ם מוֹסִיפִ֤ים חָרוֹן֙ עַל־יִשְׂרָאֵ֔ל	1	Nehemiah assumes that the leading citizens will know that he is speaking of God’s wrath, that is, God’s anger at the people’s sin, and the punishment that God may use to penalize and correct the people for what they are doing. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “you are making God even more angry with the people of Israel, and God may punish us even more”
13:18	k1s5		rc://*/ta/man/translate/figs-personification	יִשְׂרָאֵ֔ל	1	Here Nehemiah refers to all of the Israelites as if they were a single person, their ancestor, Israel. Alternate translation: “the Israelites” or “the people of Israel”
13:18	k1s7		rc://*/ta/man/translate/translate-unknown	לְ⁠חַלֵּ֖ל אֶת־הַ⁠שַּׁבָּֽת	1	As in [13:17](../13/17.md), to **profane** something means to treat something that should be considered holy, that is, set apart for a special purpose, as if it were ordinary or common. Alternate translation: “by treating the Sabbath day like any other day”
13:19	p31h		rc://*/ta/man/translate/writing-newevent	וַ⁠יְהִ֡י כַּ⁠אֲשֶׁ֣ר צָֽלֲלוּ֩ שַׁעֲרֵ֨י יְרוּשָׁלִַ֜ם לִ⁠פְנֵ֣י הַ⁠שַּׁבָּ֗ת	1	Nehemiah uses this phrase to introduce the next event in his story. You do not need to represent it in your translation unless your language has a similar expression that it characteristically uses.
13:19	k1s9		rc://*/ta/man/translate/figs-metaphor	כַּ⁠אֲשֶׁ֣ר צָֽלֲלוּ֩ שַׁעֲרֵ֨י יְרוּשָׁלִַ֜ם לִ⁠פְנֵ֣י הַ⁠שַּׁבָּ֗ת	1	Nehemiah speaks of the gates as if they were changing in hue, but this is a figurative way of saying that the sun was setting and evening was beginning. Alternate translation: “when evening came”
13:19	k1t1		rc://*/ta/man/translate/figs-metaphor	לִ⁠פְנֵ֣י הַ⁠שַּׁבָּ֗ת	1	As in [13:4](../13/04.md), the expression **face**, which often refers to the front of something, has the further figurative significance of “in front of” or “before” a certain time. Alternate translation: “as the Sabbath was beginning”
13:19	vk4t		rc://*/ta/man/translate/grammar-connect-logic-result	וָ⁠אֹֽמְרָ⁠ה֙ וַ⁠יִּסָּגְר֣וּ הַ⁠דְּלָת֔וֹת	1	Here the conjunction **and** indicates that the action described in the second phrase was the result of the action described in the first phrase. Alternate translation: “I gave orders for the doors to be closed and barred”
13:19	wy3q			וָ⁠אֹ֣מְרָ֔⁠ה אֲשֶׁר֙ לֹ֣א יִפְתָּח֔וּ⁠ם עַ֖ד אַחַ֣ר הַ⁠שַּׁבָּ֑ת	1	**They** likely refers to the gatekeepers. Alternate translation: “I ordered the gatekeepers not to open them again until after the Sabbath”
13:19	k1t3		rc://*/ta/man/translate/figs-idiom	וּ⁠מִ⁠נְּעָרַ֗⁠י הֶֽעֱמַ֨דְתִּי֙ עַל־הַ⁠שְּׁעָרִ֔ים	1	As in [4:16](../04/16.md) and many other places in the book, “young men” refers to the servants who worked for Nehemiah. While they probably were young adult males, the expression is specifically envisioning their role and status. Alternate translation: “I had some of my servants stand at the gates”
13:19	k1t5		rc://*/ta/man/translate/figs-personification	לֹא־יָב֥וֹא מַשָּׂ֖א בְּ⁠י֥וֹם הַ⁠שַּׁבָּֽת	1	Here Nehemiah speaks of a load of goods as if it were a living thing that could go through the gates and into Jerusalem on its own. Alternate translation: “so that no one would bring in a load on the Sabbath day”
13:19	k1t7		rc://*/ta/man/translate/figs-explicit	לֹא־יָב֥וֹא מַשָּׂ֖א בְּ⁠י֥וֹם הַ⁠שַּׁבָּֽת	1	The ultimate purpose was to keep merchants from offering goods for sale on the Sabbath and to keep the people from buying them. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “so that on the Sabbath day no one would bring a load of goods into the city for sale”
13:20	s2hv		rc://*/ta/man/translate/figs-doublet	הָ⁠רֹכְלִ֜ים וּ⁠מֹכְרֵ֧י כָל־מִמְכָּ֛ר	1	These two phrases mean similar things. You do not need to repeat both of them in your translation if that might be confusing for your readers. Alternate translation: “merchants who had goods for sale,” or “some traders and some merchants”
13:20	k1t8		rc://*/ta/man/translate/figs-explicit	וַ⁠יָּלִ֨ינוּ & מִ⁠ח֥וּץ לִ⁠ירוּשָׁלִָ֖ם	1	**Lodged** means “spent the night.” The implication is that they wanted to start selling their goods first thing the next morning. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “spent the night outside Jerusalem so they could start selling their goods first thing the next morning”
13:20	k1u1			פַּ֥עַם וּ⁠שְׁתָּֽיִם	1	Alternate translation: “once or twice”
13:21	k1u3		rc://*/ta/man/translate/figs-idiom	וָ⁠אָעִ֣ידָ⁠ה בָ⁠הֶ֗ם	1	As in [9:26](../09/26.md), this phrase means, “I warned them that what they were doing was wrong.”
13:21	k1u5		rc://*/ta/man/translate/grammar-connect-time-simultaneous	וָ⁠אָעִ֣ידָ⁠ה	1	In this context, the conjunction **And** 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 by using a phrase such as “each time they did this”
13:21	hi84		rc://*/ta/man/translate/figs-rquestion	מַדּ֜וּעַ אַתֶּ֤ם לֵנִים֙ נֶ֣גֶד הַ⁠חוֹמָ֔ה	1	As in [13:17](../13/17.md), Nehemiah is using a question form for emphasis as he scolds these merchants. If it would be helpful in your language, you could translate what he says as a statement or an exclamation. Alternate translation: “I do not allow you to spend the night just outside the city wall”
13:21	k1u7			מַדּ֜וּעַ אַתֶּ֤ם לֵנִים֙ נֶ֣גֶד הַ⁠חוֹמָ֔ה	1	The implication, as in [13:20](../13/20.md), is that the traders want to begin selling first thing the next morning. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I do not allow you to spend the night just outside the city wall so you could start selling your goods as soon as the Sabbath day begins”
13:21	k1u9		rc://*/ta/man/translate/figs-idiom	אִם־תִּשְׁנ֕וּ	1	This is an idiom that means “if you do this again.”
13:21	k1v1		rc://*/ta/man/translate/figs-idiom	יָ֖ד אֶשְׁלַ֣ח בָּ⁠כֶ֑ם	1	This is an idiom that means “I will use force against you.” Alternate translation: “I will forcibly drive you away from the city”
13:21	k1vv		rc://*/ta/man/translate/figs-metaphor	יָ֖ד אֶשְׁלַ֣ח	1	Here, **hand** represents power and action. Alternate translation: “forcibly drive away”
13:21	k1v5		rc://*/ta/man/translate/grammar-connect-time-sequential	מִן־הָ⁠עֵ֣ת הַ⁠הִ֔יא לֹא־בָ֖אוּ בַּ⁠שַּׁבָּֽת	1	The expression in the first phrase indicates that the event it introduces took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a phrase such as “after that.” Alternate translation: “After that, the merchants no longer came to the city on the Sabbath”
13:22	k1v7		rc://*/ta/man/translate/figs-explicit	וָ⁠אֹמְרָ֣⁠ה לַ⁠לְוִיִּ֗ם אֲשֶׁ֨ר יִֽהְי֤וּ מִֽטַּהֲרִים֙	1	As in [12:30](../12/30.md) and [13:9](../13/09.md), **purify** means to perform a ceremony to make a person or a place ceremonially clean, to express the hope that it will be acceptable to God and useful for his purposes. Alternate translation: “I told the Levites to hold a ceremony to make themselves clean and acceptable to God”
13:22	k1w1		rc://*/ta/man/translate/figs-explicit	וּ⁠בָאִים֙ שֹׁמְרִ֣ים הַ⁠שְּׁעָרִ֔ים לְ⁠קַדֵּ֖שׁ אֶת־י֣וֹם הַ⁠שַּׁבָּ֑ת	1	As in [3:1](../03/01.md) and [12:47](../12/47.md), **consecrate** means to set something apart for a special purpose. Nehemiah was telling the Levites that they should guard the gates in order to prevent people from bringing goods for sale into the city on the Sabbath day. That way, they would ensure that the Sabbath continued to be a day that was set apart for the special purpose of rest and worship, and it would not be treated like an ordinary day. Alternate translation: “and I told them that they should then guard the gates of the city so that no one would bring in goods to sell on the Sabbath as if it were an ordinary day”
13:22	mis6		rc://*/ta/man/translate/figs-idiom	גַּם־זֹאת֙ זָכְרָ⁠ה־לִּ֣⁠י אֱלֹהַ֔⁠י	1	In this context, **remember** means to think about someone and consider what action you can take on their behalf. Nehemiah is not suggesting that God has forgotten about him. Alternate translation: “Please bless me, O God, for doing this as well”
13:22	k1w3		rc://*/ta/man/translate/figs-aside	גַּם־זֹאת֙ זָכְרָ⁠ה־לִּ֣⁠י אֱלֹהַ֔⁠י	1	As in [4:4](../04/04.md), Nehemiah stops addressing the audience of his story and speaks directly to God. You could indicate this by putting this verse in quotation marks. Review the note at [4:4](../04/04.md) about asides like this if that would be helpful.
13:22	zxc2		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠ח֥וּסָ⁠ה עָלַ֖⁠י כְּ⁠רֹ֥ב חַסְדֶּֽ⁠ךָ	1	The abstract noun **greatness** expresses the vast extent to which God possesses the quality of **covenant faithfulness**. As in [1:5](../01/05.md), God having this quality means that he is inwardly disposed to keep all of his promises, and so he always does that faithfully. If it would be helpful in your language, you could translate the idea behind this abstract noun with an adjective such as “great.” Alternate translation: “and have mercy on me, because your faithfulness to those who belong to you is so great”
13:23	k1w5			בַּ⁠יָּמִ֣ים הָ⁠הֵ֗ם	1	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 “around that same time”
13:23	b4nt		rc://*/ta/man/translate/figs-idiom	בַּ⁠יָּמִ֣ים הָ⁠הֵ֗ם	1	The term **days** is used here to refer a particular period of time. Alternate translation: “around that same time”
13:23	jp2w		rc://*/ta/man/translate/figs-idiom	הֹשִׁ֗יבוּ	1	This is an expression that refers to marriage. Alternate translation: “who had married”
13:23	l9c2		rc://*/ta/man/translate/translate-names	אשדודיות עמוניות מוֹאֲבִיּֽוֹת	1	These are the names of three people groups.
13:24	w247		rc://*/ta/man/translate/writing-background	וּ⁠בְנֵי⁠הֶ֗ם	1	In this context, the conjunction **And** indicates that this sentence will provide further information about the situation the book is describing here. You could use a phrase such as **and as for** to show that this is further background information.
13:24	k1w7			וּ⁠בְנֵי⁠הֶ֗ם חֲצִי֙ מְדַבֵּ֣ר אַשְׁדּוֹדִ֔ית וְ⁠אֵינָ֥⁠ם מַכִּירִ֖ים לְ⁠דַבֵּ֣ר יְהוּדִ֑ית	1	This could mean one of two things. It seems most likely that the expression means that: (1) these children spoke a mixed language, using Ashdodite expressions half the time and Hebrew expressions the other half of the time, so that none of them knew how to speak Hebrew fluently. The expression could also mean that (2) half of the children who were born to Hebrew fathers and foreign mothers spoke a foreign language. However, if half spoke Ashdodite, and none spoke Hebrew, this leaves open the question of what language the other half of the children spoke. Alternate translation: (1) “their children spoke a mixed dialect, using Philistine expressions half the time, so that none of them could speak Hebrew fluently” or (2) “half of their children spoke the language of the Philistines, and none of their children knew how to speak Hebrew”
13:24	k1w9		rc://*/ta/man/translate/translate-fraction	חֲצִי֙	1	**Half** means one part out of two equal parts.
13:24	k1x1		rc://*/ta/man/translate/figs-ellipsis	וְ⁠אֵינָ֥⁠ם מַכִּירִ֖ים לְ⁠דַבֵּ֣ר יְהוּדִ֑ית וְ⁠כִ⁠לְשׁ֖וֹן עַ֥ם וָ⁠עָֽם	1	Here Nehemiah leaves out some of the words that a sentence would ordinarily need in order to be complete. This sentence seems to mean “none of them could speak Hebrew fluently, but instead they mixed it with the language of whatever people group their mothers belonged to.” You could say that explicitly if it would be helpful to your readers.
13:24	k1x3		rc://*/ta/man/translate/figs-metonymy	וְ⁠כִ⁠לְשׁ֖וֹן	1	Here, **tongue** means the language spoken by a person or a group of people. Alternate translation: “language”
13:24	k1x5		rc://*/ta/man/translate/figs-idiom	עַ֥ם וָ⁠עָֽם	1	This is an idiom that means “of each people group”
13:25	k1x7		rc://*/ta/man/translate/figs-idiom	וָ⁠אָרִ֤יב עִמָּ⁠ם֙	1	As in [5:7](../05/07.md), [13:11](../13/11.md), and [13:17](../13/17.md), **contended** is a technical term that describes a public accusation that requires the defendants to answer for themselves in the presence of their fellow citizens. Alternate translation: “then I called these men to account publicly for what they had done”
13:25	k1x9			וָ⁠אֲקַֽלְלֵ֔⁠ם	1	As in [10:29](../10/29.md), **curse** means to express the wish that God would punish someone. Alternate translation: “I said I wished that God would punish them”
13:25	hg44		rc://*/ta/man/translate/translate-symaction	וָ⁠אַכֶּ֥ה מֵ⁠הֶ֛ם אֲנָשִׁ֖ים וָֽ⁠אֶמְרְטֵ֑⁠ם	1	By performing these actions, Nehemiah demonstrated to these men symbolically how serious a wrong they had committed. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I struck some of them and pulled out their hair to show how wrong they were to have married foreign women”
13:25	gzx6		rc://*/ta/man/translate/figs-123person	וָ⁠אַשְׁבִּיעֵ֣⁠ם בֵּֽ⁠אלֹהִ֗ים אִם־תִּתְּנ֤וּ בְנֹֽתֵי⁠כֶם֙ לִ⁠בְנֵי⁠הֶ֔ם וְ⁠אִם־תִּשְׂאוּ֙ מִ⁠בְּנֹ֣תֵי⁠הֶ֔ם לִ⁠בְנֵי⁠כֶ֖ם וְ⁠לָ⁠כֶֽם	1	Here Nehemiah is reporting the words of the oath in the second person, because this is his account of how he spoke to the men who had married foreign women. When these men said the actual oath, they would have used the first person. If it would be helpful in your language, you could use the first person in your translation as well. Alternate translation: “I made them take this oath: ‘If we allow our daughters to marry their sons, or if we or our sons marry their daughters, may God punish us severely’”
13:25	k1y1		rc://*/ta/man/translate/writing-oathformula	וָ⁠אַשְׁבִּיעֵ֣⁠ם בֵּֽ⁠אלֹהִ֗ים אִם־תִּתְּנ֤וּ בְנֹֽתֵי⁠כֶם֙ לִ⁠בְנֵי⁠הֶ֔ם וְ⁠אִם־תִּשְׂאוּ֙ מִ⁠בְּנֹ֣תֵי⁠הֶ֔ם לִ⁠בְנֵי⁠כֶ֖ם וְ⁠לָ⁠כֶֽם	1	Nehemiah has the men take an oath using a common Hebrew formula that leaves out some of the words that a sentence would ordinarily need in order to be complete. Whenever a person takes an oath using this formula, the implication is, “May God punish me severely if I do this thing.” Alternate translation: “If we allow our daughters to marry their sons, or if we or our sons marry their daughters, may God punish us severely!”
13:25	k1y3		rc://*/ta/man/translate/figs-idiom	תִּתְּנ֤וּ בְנֹֽתֵי⁠כֶם֙ לִ⁠בְנֵי⁠הֶ֔ם	1	This is an idiom that means **allow your daughters to marry their sons** or **give your daughters in marriage to their sons**
13:25	k1y5		rc://*/ta/man/translate/figs-idiom	תִּשְׂאוּ֙ מִ⁠בְּנֹ֣תֵי⁠הֶ֔ם	1	This is an idiom that means “if you take any of their daughters as wives”
13:26	k1y7		rc://*/ta/man/translate/figs-explicit	הֲ⁠ל֣וֹא עַל־אֵ֣לֶּה חָטָֽא־שְׁלֹמֹ֣ה מֶ֣לֶךְ יִשְׂרָאֵ֡ל	1	Here Nehemiah supports his argument by appealing to facts that he assumes these men will know. Alternate translation: “you know that Solomon king of Israel sinned because he married foreign women”
13:26	k1y9		rc://*/ta/man/translate/figs-rquestion	הֲ⁠ל֣וֹא עַל־אֵ֣לֶּה חָטָֽא־שְׁלֹמֹ֣ה מֶ֣לֶךְ יִשְׂרָאֵ֡ל	1	Nehemiah is using a question form for emphasis as he scolds these men. If it would be helpful in your language, you could translate what he says as a statement. Alternate translation: “you know that Solomon king of Israel sinned because he married foreign women”
13:26	k1z1		rc://*/ta/man/translate/grammar-connect-logic-contrast	וּ⁠בַ⁠גּוֹיִ֣ם	1	In this context, the conjunction **Yet** introduces a contrast between what Solomon would have been expected to do and what he actually did. You could begin the sentence with a phrase like “even though” to indicate this contrast.
13:26	k1z3		rc://*/ta/man/translate/figs-idiom	וּ⁠בַ⁠גּוֹיִ֣ם הָ⁠רַבִּים֩ לֹֽא־הָיָ֨ה מֶ֜לֶךְ כָּמֹ֗⁠הוּ	1	The expression **many nations** in this phrase indicates, “You could look among as many nations as you wanted, but you would still find no king like him.” In other words, “There was no other king like him anywhere in the world.” If it would be helpful in your language, you could say that as an alternate translation.
13:26	k1z5		rc://*/ta/man/translate/figs-activepassive	וְ⁠אָה֤וּב לֵֽ⁠אלֹהָי⁠ו֙ הָיָ֔ה	1	If it would be helpful in your language, you could say this with an active form. Alternate translation: “God loved him very much”
13:26	k1aa		rc://*/ta/man/translate/figs-idiom	וַ⁠יִּתְּנֵ֣⁠הוּ אֱלֹהִ֔ים מֶ֖לֶךְ עַל־כָּל־יִשְׂרָאֵ֑ל	1	This is an idiom that means, “God made him king over all of Israel”
13:26	k1bb		rc://*/ta/man/translate/figs-explicit	גַּם־אוֹת֣⁠וֹ הֶחֱטִ֔יאוּ הַ⁠נָּשִׁ֖ים הַ⁠נָּכְרִיּֽוֹת	1	The implication is that these were foreign women whom Solomon married. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “The foreign women he married caused even him to sin”
13:27	vp56		rc://*/ta/man/translate/figs-rquestion	וְ⁠לָ⁠כֶ֣ם הֲ⁠נִשְׁמַ֗ע לַ⁠עֲשֹׂת֙ אֵ֣ת כָּל־הָ⁠רָעָ֤ה הַ⁠גְּדוֹלָה֙ הַ⁠זֹּ֔את לִ⁠מְעֹ֖ל בֵּֽ⁠אלֹהֵ֑י⁠נוּ לְ⁠הֹשִׁ֖יב נָשִׁ֥ים נָכְרִיּֽוֹת	1	Nehemiah uses a question form for emphasis once again as he continues to scold these men. If it would be helpful in your language, you could translate what he says as a statement or as an exclamation. Alternate translation: “We will not accept your excuses and allow you to keep doing this thing that is so wrong”
13:27	k1cc		rc://*/ta/man/translate/figs-idiom	וְ⁠לָ⁠כֶ֣ם הֲ⁠נִשְׁמַ֗ע	1	As in [9:16](../09/16.md) and [9:29](../09/29.md), **listen** in this context is an idiom that means not just to hear a statement about a course of action, but to agree to follow it. If your language has a word for “listen” that also means “agree,” you could use it here. Alternate translation: “we will not heed your words”
13:27	k1dd		rc://*/ta/man/translate/figs-idiom	כָּל־הָ⁠רָעָ֤ה הַ⁠גְּדוֹלָה֙ הַ⁠זֹּ֔את	1	Here, the word **all** does not indicate the entirety of something. Instead, it expresses emphasis. Alternate translation: “this thing that is so wrong”
13:27	k1ee		rc://*/ta/man/translate/figs-explicit	לִ⁠מְעֹ֖ל בֵּֽ⁠אלֹהֵ֑י⁠נוּ לְ⁠הֹשִׁ֖יב נָשִׁ֥ים נָכְרִיּֽוֹת	1	Here acting unfaithfully means violating the Law of Moses. Nehemiah assumes that these men will know that the law forbade the Israelites to marry outside their people group. (In fact, the law does so using language very much like the oath that Nehemiah made these men swear, for example, “Do not give your daughters to their sons or take their daughters for your sons,” Deuteronomy 7:3.) If it would be helpful to your readers, you could say this explicitly. Alternate translation: “By marrying foreign women, you are breaking the law that God gave us”
13:27	k1ff		rc://*/ta/man/translate/figs-idiom	לְ⁠הֹשִׁ֖יב	1	As in [13:23](../13/23.md), this is an expression that refers to marriage. Alternate translation: “marrying”
13:28	k1gg		rc://*/ta/man/translate/writing-background	וּ⁠מִ⁠בְּנֵ֨י	1	In this context, the conjunction **And** indicates that this sentence will provide background information that is necessary for understanding the next event the book will describe. You could express the same meaning with a word that indicates this in your language.
13:28	k1hh		rc://*/ta/man/translate/figs-idiom	וּ⁠מִ⁠בְּנֵ֨י	1	This means **one of the sons of.**
13:28	dft4		rc://*/ta/man/translate/translate-names	יוֹיָדָ֤ע בֶּן־אֶלְיָשִׁיב֙	1	Joiada is the name of a man, and Eliashib is the name of his father.
13:28	k2i2		rc://*/ta/man/translate/figs-distinguish	אֶלְיָשִׁיב֙ הַ⁠כֹּהֵ֣ן הַ⁠גָּד֔וֹל	1	Here Nehemiah repeats some background information to remind readers who Eliashib was. Alternate translation: “Eliashib, who was the high priest”
13:28	k1ii			חָתָ֖ן	1	Alternate translation: “had married the daughter of”
13:28	f8ak		rc://*/ta/man/translate/translate-names	לְ⁠סַנְבַלַּ֣ט הַ⁠חֹרֹנִ֑י	1	Sanballat is the name of a man, and Horonite is the name of his people group. See how you translated these words in [2:10](../02/10.md).
13:28	rhs8		rc://*/ta/man/translate/grammar-connect-logic-result	וָ⁠אַבְרִיחֵ֖⁠הוּ	1	In this context, the conjunction **And** indicates that the sentence it introduces explains the results of what the previous sentence described. Alternate translation: “as a result” or “because he had done this”
13:28	k1jj		rc://*/ta/man/translate/figs-synecdoche	וָ⁠אַבְרִיחֵ֖⁠הוּ מֵ⁠עָלָֽ⁠י	1	**Him** means this son of Joiada. Nehemiah means not just that he made this man leave his personal presence, but that he forced him to at least leave Jerusalem, and perhaps to stay out of the entire province of Judah. Nehemiah is using the space around himself to represent all Jerusalem and Judah. Alternate translation: “I forced him to leave Jerusalem” or “I forced him to leave the province of Judah”
13:28	k1jk		rc://*/ta/man/translate/figs-explicit	וָ⁠אַבְרִיחֵ֖⁠הוּ מֵ⁠עָלָֽ⁠י	1	The implication is that this son of Joiada was serving as a priest himself (as his lineage entitled him to do), and so he was a high-profile case of flaunting the command in the law against marrying foreign women. Nehemiah needed to make an example of him. A further consideration may have been that Sanballat was an enemy to Nehemiah and the Jews, and this man was one of the people who was sending letters to Sanballat with information about Nehemiah, as 6:17 indicates. If it would be helpful to your readers, you could express one of these possibilites explicitly. Alternate translation: “I forced him to leave Jerusalem because as a priest, he was setting a bad public example by being married to a foreign woman” or “I forced him to leave Jerusalem because he was helping our enemy Sanballat”
13:29	k1ll		rc://*/ta/man/translate/figs-aside	זָכְרָ֥⁠ה לָ⁠הֶ֖ם אֱלֹהָ֑⁠י עַ֚ל גָּאֳלֵ֣י הַ⁠כְּהֻנָּ֔ה וּ⁠בְרִ֥ית הַ⁠כְּהֻנָּ֖ה וְ⁠הַ⁠לְוִיִּֽם	1	As in [13:22](../13/22.md), Nehemiah stops addressing the audience of his story and speaks directly to God. You could indicate this by putting this verse in quotation marks. Review the note at [4:4](../04/04.md) about asides like this if that would be helpful.
13:29	k1mm		rc://*/ta/man/translate/figs-idiom	זָכְרָ֥⁠ה לָ⁠הֶ֖ם	1	**Them** likely means this son of Joiada, who had married a foreign woman, and Joiada himself, who had arranged with Sanballat for his son to marry Sanballat’s daughter. As often in this book, **remember** means to think about someone and consider what action you should take in their regard. Nehemiah is not suggesting that God has forgotten about Joiada and his son. Alternate translation: “treat Joiada and his son the way they deserve for what they have done”
13:29	mn8k		rc://*/ta/man/translate/figs-metaphor	עַ֚ל גָּאֳלֵ֣י הַ⁠כְּהֻנָּ֔ה וּ⁠בְרִ֥ית הַ⁠כְּהֻנָּ֖ה וְ⁠הַ⁠לְוִיִּֽם	1	Nehemiah speaks here of Joiada and his son causing the priesthood to be dishonored and breaking the covenant as if these actions had made the priesthood and God’s covenant with the Israelites ceremonially unclean. Alternate translation: “they have dishonored the priesthood and broken the covenant you made with the priests and Levites”
13:29	k1nn		rc://*/ta/man/translate/figs-explicit	וּ⁠בְרִ֥ית הַ⁠כְּהֻנָּ֖ה וְ⁠הַ⁠לְוִיִּֽם	1	This means the covenant that established the descendants of Aaron as priests and the Levites as their helpers, in other words, the covenant that God made with Israel through Moses. Alternate translation: “the covenant you made with the Israelites”
13:30	gd16		rc://*/ta/man/translate/grammar-connect-time-sequential	וְ⁠טִֽהַרְתִּ֖י⁠ם	1	In this context, the conjunction **And** indicates that this event it introduces took place after the event the story has just described. If it would be helpful in your language, you could show this relationship by using a word such as **then**
13:30	k1oo		rc://*/ta/man/translate/figs-metaphor	וְ⁠טִֽהַרְתִּ֖י⁠ם מִ⁠כָּל־נֵכָ֑ר	1	**Them** means the priests and Levites whom Nehemiah has just mentioned. He probably says **purified** in a figurative sense. He did not hold a ceremony of purification, since the priests and Levites themselves would have done that. Rather, he means that he made sure that none of the other priests or Levites were married to foreign women, and that in this way he ensured that the priesthood was no longer unclean, as described in [13:29](../13/29.md). Alternate translation: “I made sure that none of the priests or Levites were married to foreign women.”
13:30	s3y9			וָ⁠אַעֲמִ֧ידָ⁠ה מִשְׁמָר֛וֹת לַ⁠כֹּהֲנִ֥ים וְ⁠לַ⁠לְוִיִּ֖ם	1	Generally in this book, the phrase **service watch** refers to the Levite singers. It means either an individual choir or a time on duty for the singers. But since Nehemiah also speaks of the priests here, in this context the phrase seems to mean more generally the time on duty for both the priests and the Levites. Alternate translation: “I made sure that the priests and Levites all came on duty in the temple when they were supposed to”
13:30	k1pp		rc://*/ta/man/translate/figs-personification	וָ⁠אַעֲמִ֧ידָ⁠ה	1	Nehemiah is speaking of these temple arrangements figuratively, as in [5:13](../05/13.md), as if they were a living thing that could stand, that is, stay in place or be established rather than go away. Alternate translation: “I made sure that”
13:30	k1qq		rc://*/ta/man/translate/figs-idiom	אִ֥ישׁ בִּ⁠מְלַאכְתּֽ⁠וֹ	1	In this context, **a man** means **each one of them** Alternate translation: “and that each one fulfilled his assigned responsibilities”
13:31	vl4a			וּ⁠לְ⁠קֻרְבַּ֧ן הָ⁠עֵצִ֛ים בְּ⁠עִתִּ֥ים מְזֻמָּנ֖וֹת וְ⁠לַ⁠בִּכּוּרִ֑ים	1	This verse continues the sentence that begins in the previous verse, so here Nehemiah is describing two further things that he **caused to stand** or made sure happened. He is referring to the promises that the people made in their covenant to bring these contributions to the temple to support the priests and Levites. See how you translated these terms in [10:34](../10/34.md) and [10:35](../10/35.md). Alternate translation: “I also made sure that the people brought their offerings of wood and of the first crops that grow in their fields at the times when they had promised to bring them”
13:31	sh91		rc://*/ta/man/translate/figs-aside	זָכְרָ⁠ה־לִּ֥⁠י אֱלֹהַ֖⁠י לְ⁠טוֹבָֽה	1	As in [4:4](../04/04.md), here Nehemiah stops addressing the readers of his story and speaks directly to God. You could indicate this by putting this verse in quotation marks. Review the note at [4:4](../04/04.md) about asides like this if that would be helpful.
13:31	ae94		rc://*/ta/man/translate/figs-idiom	זָכְרָ⁠ה־לִּ֥⁠י אֱלֹהַ֖⁠י לְ⁠טוֹבָֽה	1	To remember someone **for good** is an idiom that means to reward someone with good things for the good that they have done.