Heb “and he set up a ritual pit, along with a conjurer.” Hebrew אוֹב (’ ov , “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת אוֹב ( ba ’ alat ’ ov , “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’ OñBù ,” JBL 86 (1967): 385-401.


Heb “and he multiplied doing what is evil in the eyes of the Lord , angering him.”


Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name permanently” (or perhaps “forever”).


Heb “I will not again make the feet of Israel wander from the land which I established for their fathers.”


Heb “misled Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.


Heb “spoke to.”


Heb “and they seized him with hooks.”


Or “distress.”


Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.


Heb “appeased the face of the Lord his God.”


Or “greatly.”


Heb “fathers.”


Heb “him”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “he”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “was entreated by him,” or “allowed himself to be entreated by him.”


Heb “heard.”


Heb “told Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.


Or “seers.”


Heb “look, they are.”


Heb “and his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself – behold, they are written on the words of his seers.”


Heb “lay down with his fathers.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “in the eyes of.”


Or “served.”


Heb “as Manasseh his father had humbled himself.”


Heb “for he, Amon, multiplied guilt.”


Heb “and the people of the land.”


Heb “he did what was proper in the eyes of the Lord .”


Heb “and walked in the ways of David his father.”


Heb “father.”


Heb “purifying.”


Heb “and they tore down before him the altars of the Baals.”


Heb “the priests”; the qualifying adjective “pagan” has been supplied in the translation for clarity.


“In their ruins” is the marginal reading ( Qere ) of the Hebrew text.


Heb “to purify the land and the house.”


Heb “from Manasseh and Ephraim.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the names “Manasseh and Ephraim” here by metonymy for the people of Manasseh and Ephraim.


Heb “all Judah and Benjamin.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the names “Judah and Benjamin” here by metonymy for the people of Judah and Benjamin.


The Hebrew consonantal text ( Kethib ) assumes the reading, “and the residents of.” The marginal reading ( Qere ) is “and they returned.”


Heb “doer[s] of the work.”


Heb “and they gave it to the doers of the work who were working in the house of the Lord to restore and to repair the house.”


Heb “of the houses that the kings of Judah had destroyed.”


Heb “[were] over the laborers and were directing every doer of work for work assignment and work assignment.”


Heb “returned still the king a word, saying.”


Heb “that was found in the house of the Lord .”


The parallel account in 2 Kgs 22:12 has the variant spelling “Acbor son of Micaiah.”


Or “inquire of.”


Heb “concerning.”


Heb “for great is the anger of the Lord which has been ignited against us.”


Heb “and those who [were sent by] the king.”


The parallel account in 2 Kgs 22:14 has the variant spelling “son of Tikvah, the son of Harhas.”


Heb “the keeper of the clothes.”


Or “second.” For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.


Heb “and they spoke to her like this.”


Or “burned incense.”


Heb “angering me with all the work of their hands.” The present translation assumes this refers to idols they have manufactured (note the preceding reference to “other gods”). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”


Heb “Because your heart was tender.”


Heb “Therefore, behold, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”


Heb “and the king sent and gathered all the elders of Judah and Jerusalem.”


This assumes an emendation to עַמּוּדוֹ (’ ammudo ), see 23:13 . The MT reads “at his place.”


Heb “cut,” that is, “made” or “agreed to.”


Heb “walk after.”


Or “soul.”


Heb “words.”


Heb “and he caused to stand everyone who was found in Jerusalem and Benjamin.”


Or “caused, forced.”


Heb “all his days.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “and stand in the sanctuary by the divisions of the house of the fathers for your brothers, the sons of the people, and a division of the house of a father for the Levites.”


Heb “according to the word of the Lord by the hand of Moses.”


Heb “and Josiah supplied for the sons of the people sheep, lambs and sons of goats, the whole for the Passover sacrifices for everyone who was found according to the number of thirty thousand, and three thousand cattle. These were from the property of the king.”


Heb “and the service was prepared.”


Heb “from their hand.”


Heb “and they put aside the burnt offering[s] to give them to the divisions of the house of the fathers for the sons of the people to bring near to the Lord as it is written in the scroll of Moses – and the same with the cattle.”


Or “seer.”


Heb “After all this, [by] which Josiah prepared the temple.”


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


Heb “he”; the referent (Neco) has been specified in the translation for clarity.


Heb “What to me and to you, king of Judah?”


Heb “Not against you, you, today, but against the house of my battle.”


Heb “Stop yourself from [opposing] God who is with me and let him not destroy you.”


Heb “and Josiah did not turn his face from him.”


Heb “listen to.”


For location see Map1-D4 ; Map2-C1 ; Map4-C2 ; Map5-F2 ; Map7-B1 .


Heb “carry me away.”


Heb “fathers.”


Heb “and his faithful acts according to what is written in the law of the Lord .”


Heb “look, they are written.”


Or “a fine.”


The Hebrew word כִּכַּר ( kikar , “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).


Heb “his”; the referent (Jehoahaz) has been specified in the translation for clarity.


Heb “in the eyes of.”


Heb “came up against him.”


Heb “to carry him away.”


Or “temple.”


Heb “in Babylon.” Repeating the proper name “Babylon” here would be redundant in contemporary English, so “there” has been used in the translation.


Heb “As for the rest of the events of Jehoiakim, and his horrible deeds which he did and that which was found against him, look, they are written on the scroll of the kings of Israel and Judah.”


The Hebrew text reads “eight,” but some ancient textual witnesses, as well as the parallel text in 2 Kgs 24:8 , have “eighteen.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “sent and brought him.”


Heb “and he made Zedekiah his brother king.” According to the parallel text in 2 Kgs 24:17 , Zedekiah was Jehoiachin’s uncle, not his brother. Therefore many interpreters understand אח here in its less specific sense of “relative” (NEB “made his father’s brother Zedekiah king”; NASB “made his kinsman Zedekiah king”; NIV “made Jehoiachin’s uncle, Zedekiah, king”; NRSV “made his brother Zedekiah king”).


Or “made him swear an oath.”


Heb “and he stiffened his neck and strengthened his heart from returning.”


Heb “like the abominable practices of the nations.”


Heb “fathers.”


Heb “and the Lord God of their fathers sent against them by the hand of his messengers, getting up early and sending.”


Heb “his words.”


All three verbal forms (“mocked,” “despised,” and “ridiculed”) are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God’s prophetic messengers.


Heb “until the anger of the Lord went up against his people until there was no healer.”


Heb “killed with the sword.”


Heb “in the house of their sanctuary.”


Or “show compassion to.”


Heb “he”; the referent (God) has been specified in the translation for clarity.


Heb “to fulfill the word of the Lord by the mouth of Jeremiah.”


Or “accepted.”


Heb “all the days of the desolation it rested to fulfill the seventy years.” sn Cyrus’ edict (see vv. 22-23 ) occurred about fifty years after the fall of Jerusalem in 586 b.c. , which is most naturally understood as the beginning point of the “days of desolation” mentioned in v. 21 . The number “seventy” is probably used in a metaphorical sense, indicating a typical lifetime and suggesting a thorough or complete judgment that would not be lifted until an entirely new generation emerged.


The words “the reign of” are supplied in the translation for clarification.


Heb “to complete the word of the Lord by the mouth of Jeremiah.” sn Regarding the promise he delivered through Jeremiah see Jer 29:10 .


Heb “stirred the spirit of.”


Heb “the word of the Lord.”


The MT reads מִפִּי ( mippi , “from the mouth of”), but this should probably be emended to בְּפִי ( bÿfi , “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles. tn Heb “from the mouth of.”


Heb “spirit.” The Hebrew noun רוּחַ ( ruakh , “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3 ; Deut 34:9 ; Isa 29:24; 40:13 ; Ezek 11:5; 20:32 ; 1 Chr 28:12 ; cf. BDB 925 s.v. 6 ) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22 ; Pss 51:12, 14; 57:8 ; 2 Chr 29:31 ; cf. BDB 925 s.v. 7 ). So also in v. 5 .


Heb “caused to pass.”


Heb “a voice.” The Hebrew noun קוֹל ( qol , “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6 ; 2 Chr 24:9; 30:5; 36:22 ; Ezra 1:1; 10:7 ; Neh 8:15 ). See BDB 877 s.v. 3 .a.2.


Heb “house.” The Hebrew noun בַּיִת ( bayit , “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1 .a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9 ).


Heb “from all.”


Heb “the men of his place.”


Heb “the heads of the fathers.”


Heb “arose.”


Heb “strengthened their hands.”


The MT reads בִּכְלֵי־כֶסֶף ( bikhley khesef , “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ ( en pasin arguriw ), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף ( bakkol-bakkesef , “everywhere, with silver”). The textual variant involves (1) simple omission of yod ( י ) between two words, a common scribal mistake; (2) haplography of the preposition bet ( בּ ); and (3) an alternate vocalization tradition of the first term.


Heb “besides” or “in addition to.”


Heb “and he gave them.”


Heb “brought them forth.”


Heb “upon the hand of.”


Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”


Heb “these are their number.”


The exact meaning of the Hebrew noun אֲגַרְטָל (’ agartal , which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [ aleph ] and interchange between ג [ gimel ] and ק [ kof ]): Judean Aramaic and Syriac qartalla , Arabic qirtallat , Ethiopic qartalo , all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος ( kartallo" , “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ ( yukthr , “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף ( kesef , “silver”) and זָהָב ( zahav , “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in , the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of contents; therefore, the translation “gold basins” and “silver basins” is preferred.


Heb “knives.” The Hebrew noun מַחֲלָפִים ( makhalafim , “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף ( khalaf ) means “to pass through” (BDB 322 s.v. חָלַף ) or “to cut through” ( HALOT 321 s.v. II חלף ; see also Judg 5:26 ; Job 20:24 ); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף ; HALOT 569 s.v. * מַחֲלָף ). The related noun חֲלָפוֹת ( khalafot , “knife”) is used in Mishnaic Hebrew ( HALOT 321 s.v. II חלף ), and חֲלִיפוֹת ( khalifot , “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm ( “knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף ). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).


The meaning of the Hebrew term מִשְׁנִים ( mishnim ) is uncertain. The noun מִשְׁנֶה ( mishneh ) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” ( HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind ” (KJV, NASV, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV: “ two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים ( mÿshunim , “changed”).


Heb “the sons of.”


The Hebrew term הָעֹלִים ( ha ’ olim , “those who were going up” [Qal active participle]) refers to continual action in the past. Most translations render this as a simple past: “went up” (KJV), “came up” (RSV, ASV, NASV, NIV), “came” (NRSV). CEV paraphrases: “were on their way back.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “men of the people of Israel.”


The words “was as follows” are not in the Hebrew text but are used in the translation for clarity.


Heb “to the sons of.” Cf. v. 40 .


The MT reads יוֹאָב ( yo ’ av , “Joab”). However, syntax demands the reading וְיוֹאָב ( vÿyo ’ av , “and Joab”) which is reflected in the LXX and Syriac.


Heb “to.” So also in vv. 36, 40 .


The translation follows the suggestion in BHS and reads אַנְשֵׁי (’ anshe , “the men of”) here rather than the reading בְּנֵי ( bÿne , “the sons of”) found in the MT. So also in vv. 25, 26, 33, 34 .


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


The translation follows the suggestion in BHS and reads אַשְׁנֵי בֵּית (’ ashne bet , “men of the house of”) here rather than the reading בְּנֵי ( bÿne , “the sons of”) found in the MT. tn Heb “the men of the house of Azmaveth”; some regard בֵּית ( bet , “house of”) as a part of the place name: NAB, NLT “Beth-azmaveth.”


The translation, with the support of many manuscripts, reads יְעָרִים ( yÿ ’ arim ) here rather than the reading עָרִים (’ arim ) of the MT.


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “the house of.”


Here it is preferable to delete the reading בְּנֵי ( bÿne , “the sons of”) found in the MT.


The translation follows the Qere reading “Shalmai” (so KJV, NASB, NIV, NLT) rather than the MT Kethib “Shamlai” (so ASV, NAB, NRSV).


Heb “relate.”


Heb “the house of their fathers.”


Heb “their seed.”


The translation reads וּמִן ( umin , “and from”) rather than the reading וּמִבּנֵי ( umibbÿney , “and from the sons of”) found in the MT.


Heb “their.”


Heb “these.”


Heb “their records were searched for in the genealogical materials, but were not found.” This passive construction has been translated as active for stylistic reasons.


Heb “they were desecrated.”


The Hebrew word תִּרְשָׁתָא ( tirshata ’) is an official title of the Persian governor in Judea, perhaps similar in meaning to “excellency” (BDB 1077 s.v.; HALOT 1798 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon , 395).


Heb “to stand.”


Heb “besides” or “in addition to.”


Heb “the heads of the fathers.”


Heb “cause it to stand.”


Heb “according to their strength.”


The meaning of the Hebrew word דַּרְכְּמוֹנִים ( darkÿmonim , cf. Neh 7:69, 70, 71 ) is uncertain. It may be a Greek loanword meaning “drachmas” (the view adopted here and followed also by NAB, NASB, NIV) or a Persian loanword “daric,” referring to a Persian gold coin (BDB 204 s.v. דַּרְכְּמוֹן ; HALOT 232 s.v. נִים ( וֹ ) דַּרְכְּמֹ ; cf. ASV, NRSV). For further study, see R. de Vaux, Ancient Israel , 206-9.


Or “garments.”


Heb “the sons of Israel.”


The word “living” is not in the Hebrew text, but is implied. Some translations supply “settled” (cf. NAB, NIV, NLT).


The translation reads with some medieval Hebrew MSS and ancient versions בְּעָרֵיהֶם ( be ’ arehem , “in their towns”), rather than the reading בֶּעָרִים ( be ’ arim , “in the towns”) found in the MT. Cf. Neh 7:72 HT [ 7:73 ET].


The Hebrew text adds the phrase “like one man.” This has not been included in the translation for stylistic reasons.


Heb “to.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “his brothers the priests.”


Heb “his brothers.”


Heb “arose and built.”


Heb “written in.” Cf. v. 4 .


Heb “the peoples of the lands.”


The Hebrew phrase אֶת חַג־הַסֻּכּוֹת (’ et khag-hassukot , “festival of huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה ( sukkah , “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.


Heb “according to what is written.”


Heb “by number.”


Or “the foundation of the LORD ’s temple was not yet laid.


Heb “silver.”


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


Heb “to the sea”


Heb “began”; the phrase “the work” is supplied in the translation for the sake of clarity.


Heb “their brothers.”


Heb “stood.”


Heb “from twenty years and upward.”


Heb “brothers.”


Heb “according to the hands of.”


Heb “they answered.”


Heb “great.”


Heb “the heads of the fathers.”


Heb “with a great voice.”


Heb “a great shout.”


Heb “the sons of the exile.”


Heb “the heads of the fathers.” So also in v. 3 .


Heb “Let us build with you.”


The translation reads with the Qere , a Qumran MS , the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ ( vÿlo , “and him”) rather than the Kethib of the MT, וְלֹא ( vÿlo ’, “and not”).


Heb “days.”


Heb “not to you and to us.”


Heb “the people of the land.” Elsewhere this expression sometimes has a negative connotation, referring to a lay population that was less zealous for Judaism than it should have been. Here, however, it seems to refer to the resident population of the area without any negative connotation.


Heb “were making slack the hands of.”


Heb “all the days of.”


Heb “And in the days.”


The LXX understands this word as a prepositional phrase (“in peace”) rather than as a proper name (“Bishlam”). Taken this way it would suggest that Mithredath was “in agreement with” the contents of Tabeel’s letter. Some scholars regard the word in the MT to be a corruption of either “in Jerusalem” (i.e., “in the matter of Jerusalem”) or “in the name of Jerusalem.” The translation adopted above follows the traditional understanding of the word as a name.


The translation reads the plural with the Qere rather than the singular found in the MT Kethib .


It is preferable to delete the MT’s וּכְתָב ( ukhÿtav ) here.


Aram “lord of the command.” So also in vv. 9, 17 .


Or perhaps “against.”


Aram “then.” What follows in v. 9 seems to be the preface of the letter, serving to identify the senders of the letter. The word “from” is not in the Aramaic text but has been supplied in the translation for clarity.


For the qere of the MT ( דֶּהָיֵא , dehaye ’, a proper name) it seems better to retain the Kethib דִּהוּא ( dihu ’, “that is”). See F. Rosenthal, Grammar , 25, §35; E. Vogt, Lexicon linguae aramaicae , 36.


Aram “Osnappar” (so ASV, NASB, NRSV), another name for Ashurbanipal. sn Ashurbanipal succeeded his father Esarhaddon as king of Assyria in 669 B.C . Around 645 B.C. he sacked the city of Susa, capital of Elam, and apparently some of these people were exiled to Samaria and other places.


The translation reads with the ancient versions the plural בְּקֻרְיַהּ ( bÿquryah , “in the cities”) rather than the singular (“in the city”) of the MT.


Aram “beyond the river.” In Ezra this term is a technical designation for the region west of the Euphrates river.


The Masoretic accents indicate that the phrase “to Artaxerxes the king” goes with what precedes and that the letter begins with the words “from your servants.” But it seems better to understand the letter to begin by identifying the addressee.


Aram “men of.”


The MT takes this word with the latter part of v. 11 , but in English style it fits better with v. 12 .


Aram “the treasury of kings.” The plural “kings” is Hebrew, not Aramaic. If the plural is intended in a numerical sense the reference is not just to Artaxerxes but to his successors as well. Some scholars understand this to be the plural of majesty, referring to Artaxerxes. See F. C. Fensham, Ezra and Nehemiah (NICOT), 74.


Aram “we eat the salt of the palace.”


Aram “the dishonor of the king is not fitting for us to see.”


Aram “and we have made known.”


Aram “the book of the minutes.”


Aram “of your fathers.”


Aram “discover…and learn.” For stylistic reasons this has been translated as a single concept.


Aram “is a rebellious city.”


Aram “revolts they are making in its midst.”


Aram “from olden days.” So also in v. 19 .


Aram “will not be to you.”


Aram “peace.”


Aram “from me was placed a decree.”


Aram “and they searched and found.”


Aram “are being done.”


Aram “were being given to them.”


Aram “until a command is issued from me.”


Aram “to Jerusalem against the Jews.”


Aram “by force and power,” a hendiadys.


Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.


Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Aram “arose and began.” For stylistic reasons this has been translated as a single concept.


Aram “who placed to you a command?” So also v. 9 .


The exact meaning of the Aramaic word אֻשַּׁרְנָא (’ ussarna ’) here and in v. 9 is uncertain (BDB 1083 s.v.). The LXX and Vulgate understand it to mean “wall.” Here it is used in collocation with בַּיְתָא ( bayta ’, “house” as the temple of God), while in 5:3, 9 it is used in parallelism with this term. It might be related to the Assyrian noun ashurru (“wall”) or ashru (“sanctuary”; so BDB). F. Rosenthal, who translates the word “furnishings,” thinks that it probably enters Aramaic from Persian ( Grammar , 62-63, §189).


The translation reads with one medieval Hebrew MS , the LXX, and the Syriac Peshitta אֲמַרוּ (’ amaru , “they said”) rather than the reading אֲמַרְנָא (’ amarna ’, “we said”) of the MT.


Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern.


Aram “they did not stop them.”


Aram “[could] go.” On this form see F. Rosenthal, Grammar , 58, §169.


Aram “and it was written in its midst.”


Aram “all peace.”


Aram “stones of rolling.” The reference is apparently to stones too large to carry.


Aram “fathers.”


Aram “hand” (singular).


Or “temple.”


Aram “they were given.”


Aram “upon its place.”


Aram “from then and until now.”


Aram “if upon the king it is good.”


Aram “the house of the treasures of the king.”


Aram “the house of the archives.”


The translation reads בִירְתָא ( birta ’, citadel”) rather than the reading בְּבִירְתָא ( bÿvireta ’, “in the citadel”) found in the MT. The MT probably experienced dittography here.


Aram “In the first year of Cyrus the king.”


Aram “raised”; or perhaps “retained” (so NASB; cf. NLT), referring to the original foundations of Solomon’s temple.


The Syriac Peshitta reads “twenty cubits” here, a measurement probably derived from dimensions given elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon’s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (“twenty cubits”) to that given in 1 Kgs 6:2 .


Aram “stones of rolling.”


The translation follows the LXX reading חַד ( khad , “one”) rather than the MT חֲדַת ( khadat , “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.


Aram “let be given.”


Aram “house.”


For the MT reading “the work on this temple of God” the LXX reads “the servant of the Lord Zurababel” [= Zerubbabel].


The words “of the work” are not in the Aramaic, but are supplied in the translation for clarity.


Aram “according to the word of.”


Aram “for the life of the king and his sons.”


Aram “made.”


Aram “a dunghill.”


Aram “for this.”


Aram “people.”


Aram “who sends forth his hand.”


Aram “sent.”


Aram “in” or “by,” in the sense of accompaniment.


Aram “sons of.”


Aram “sons of the exile.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Aram “according to the writing of.”


Heb “the sons of the exile.” So also in v. 20 .


Heb “as one.” The expression is best understood as referring to the unity shown by the religious leaders in preparing themselves for the observance of Passover. On the meaning of the Hebrew phrase see DCH 1:182 s.v. אֶחָד 3b. See also HALOT 30 s.v. אֶחָד 5.


Heb “brothers.”


Heb “who had separated from the uncleanness of the nations of the land to them.”


Heb “heart.”


Heb “to strengthen their hands.”


The words “came up from Babylon” do not appear in the Hebrew text until v. 6 . They have been supplied here for the sake of clarity.


The translation reads the Hiphil singular וַיַּעֲל ( vayya ’ al , “he [Ezra] brought up”) rather than the Qal plural וַיַּעַלוּ ( vayya ’ alu , “they came up”) of the MT. tn Heb “he brought”; the referent (Ezra) has been specified in the translation for clarity.


The translation reads יִסַּד ( yissad , “he appointed” [= determined]) rather than the reading יְסֻד ( yÿsud , “foundation”) of the MT. (The words “to make” are supplied in the translation for clarity and for stylistic reasons.)


Heb “established his heart.”


Heb “to do and to teach.” The expression may be a hendiadys, in which case it would have the sense of “effectively teaching.”


Heb “this.”


Heb “the priest, the scribe.” So also in v. 21 .


The words “Ezra was” are not in the Hebrew text but have been added in the translation for clarity.


Heb “from me is placed a decree.” So also in v. 21 .


Aram “sent.”


Aram “in your hand.”


Aram “find.”


Aram “their meal offerings and their libations.”


Aram “brothers.”


Or “before.”


Aram “may fall to you to give.”


Aram “who are in.”


The translation reads מְשַׁח בַּתִּין ( mÿshakh battin ) rather than מְשַׁח בַּתִּין ( battin mÿshakh ) of the MT.


Aram “he did not write.”


The Aramaic word used here for “wrath” ( קְצַף , qÿtsaf ; cf. Heb קָצַף , qatsaf ) is usually used in the Hebrew Bible for God’s anger as opposed to human anger (but contra Eccl 5:17 [ MT 5:16 ]; Esth 1:18 ; 2 Kgs 3:27 ). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple.


Aram “we are making known to you.”


For the MT reading שָׁפְטִין ( shoftim , “judges”) the LXX uses the noun γραμματεῖς ( grammatei" , “scribes”).


On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא ; E. Vogt, Lexicon linguae aramaicae , 14.


Heb “the heads of their families.”


The MT reads here “from the sons of Shecaniah” with no descendant identified in what follows, contrary to the pattern of the context elsewhere. However, it seems better to understand the first phrase of v. 3 with the end of v. 2 ; the phrase would then modify the name “Hattush.” This understanding requires emending the reading מִבְּנֵי ( mibbÿne , “from the sons of”) in the MT to בֵּן ( ben ,“[the] son of”). Cf. NAB, TEV, CEV, NLT.


The MT lacks “of Zattu.” The translation adopted above follows the LXX in including the words.


The MT lacks “Bani.” It is restored on the basis of certain LXX MSS .


Or “those who came later.” The exact meaning of this Hebrew phrase is uncertain. It may refer to the last remaining members of Adonikam’s family who were in Babylon. So, for example, H. G. M. Williamson, Ezra, Nehemiah (WBC), 108; cf. NASB, NIV, NCV. The phrase has also been taken to mean “the younger sons (so NAB), or the ones who “returned at a later date” (so TEV).


The translation reads with the Qere , the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וְזַּכּוּר ( vÿzakkur , “and Zaccur”) rather than the Kethib of the MT, וְזַבוּד ( vÿzavud , “and Zabbud”).


The MT has “with him ” (so NAB). The present translation (“with them ”) is based on the reading of many medieval Hebrew MSS , the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate (so also KJV, NASB, NIV, NRSV).


Or “I gathered them.”


Heb “river.” So also in vv. 21, 31 .


The name “Elnathan” occurs twice in this list. Some, assuming an accidental repetition, would include it only once (cf. NAB).


Heb “I placed in their mouth words.”


The translation reads with the LXX and Vulgate וְאֶחָיו ( vÿ ’ ekhayv , “and his brethren” = “relatives”; so NCV, NLT) rather than the reading אָחִיו (’ akhiyv , “his brother”) of the MT.


Heb “in the place called.” This phrase has not been repeated in the translation for stylistic reasons.


Heb “and Sherebiah.” The words “this man was” are not in the Hebrew text, but have been supplied in the translation for clarity and for stylistic reasons.


Or “relatives” (so CEV; NRSV “kin”); also in v. 19 .


Heb “a straight way.”


A number of modern translations regard this as a collective singular and translate “from enemies” (also in v. 31 ).


Heb “his strength and his anger.” The expression is a hendiadys (one concept expressed through two terms).


The translation reads וַחֲשַׁבְיָה וְשֵׁרֵבְיָה ( vÿsherevÿyah vakhashavyah , “and Sherebiah and Hashabiah”) rather than the reading חֲשַׁבְיָה לְשֵׁרֵבְיָה ( lÿsherevyah khashavyah , “to Sherebiah Hashabiah”) of the MT.


Or “relatives”; or “colleagues” (cf. NLT “ten other priests”).


Heb “upon their hand.”


Possibly “100 silver vessels worth [?] talents” or “silver vessels weighing 100 talents.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “received.”


Heb “from the hand of the enemy and the one who lies in wait.” Some modern English versions render the latter phrase as “ambushes” (cf. NASB, NRSV).


Heb “upon the hand of.”


The words “everything was verified” are not in the Hebrew text but have been supplied in the translation for clarity.


Heb “the peoples of the lands.” So also in v. 2 .


Heb “the holy seed,” referring to the Israelites as God’s holy people.


Heb “who trembled at the words of the God of Israel.”


Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.


The Hebrew word used here is a hapax legomenon . It refers to the self-abasement that accompanies religious sorrow and fasting.


Heb “I said.”


The MT lacks “and” here, but see the LXX and Vulgate.


Heb “the kings of the lands.”


Heb “according to a little moment.”


Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.


Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7.


Heb “has granted us reviving.”


Heb “to cause to stand.”


Heb “through your servants the prophets, saying.”


Heb “the peoples of the lands.”


Heb “sons”; cf. KJV, NAB, NIV, NLT “children”; NCV, TEV “descendants.”


Heb “held back downwards from”; KJV “hast punished us less than our iniquities deserve” (NIV, NRSV, NLT all similar).


Heb “this”; the referent (the guilt mentioned previously) has been specified in the translation for clarity.


Heb “with much weeping.”


The translation reads with the Qere , many medieval Hebrew MSS , the LXX, the Syriac Peshitta, and Vulgate עֵילָם (’ elam , “Elam”) rather than the reading עוֹלָם (’ olam , “eternity”) found in the MT.


Heb “in that we have given a dwelling to.” So also in vv. 14, 17, 18 .


Heb “upon this.”


Heb “cut.”


The MT vocalizes this word as a plural, which could be understood as a reference to God. But the context seems to suggest that a human lord is intended. The apparatus of BHS suggests repointing the word as a singular (“my lord”), but this is unnecessary. The plural (“my lords”) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies “your” before “counsel” to make this clear.


Heb “who tremble at”; NAB, NIV “who fear.”


Heb “to do according to this plan.”


The translation reads וַיָּלֶן ( vayyalen , “and he stayed”) rather than the reading וַיֵּלֶךְ ( vayyelekh , “and he went”) of the MT. Cf. the LXX.


Heb “voice.”


Heb “they sent.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “the peoples of the land.”


Heb “thus according to your word [singular = Qere ] concerning us, to do.”


Heb “the time [is] rain showers.”


Heb “stand.”


Heb “stood.”


The translation reads the Hiphil singular וַיַּבְדֵּל לוֹ ( vayyavdel lo , “separated for himself”) rather than the Niphal plural וַיִּבָּדְלוּ ( vayyibbadÿlu , “were separated”) of the MT.


Heb “the heads of the fathers, to the house of their fathers, and all of them by name.”


Heb “found.”


Heb “hand.”


The translation reads with many medieval Hebrew MSS and ancient versions וּמִבְּנֵי ( umibbÿne , “and from the sons of”) rather than the reading ubene (“and the sons of”) found in the MT.


The name “Bani” appears in both v. 29 and v. 34 . One of these names has probably undergone alteration in the transmission process, but it is not clear exactly where the problem lies or how it should be corrected.


The translation reads וּמִבְּנֵי בִנּוּי ( umibbÿney vinnuy , “and from the sons of Binnui”) rather than the reading וּבָנִי וּבִנּוּי ( uvani uvinnuy , “and Bani and Binnui”) of the MT.


The final statement in v. 44 is difficult in terms of both its syntax and its meaning. The present translation attempts to make sense of the MT. But the passage may have undergone corruption in the transmission process. One proposal is that the text should be emended to read “and they sent these wives and children away” (cf. NAB, NRSV, TEV, CEV).


That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1 ).


Heb “Shushan.”


Heb “brothers.”


The Hebrew text does not include the words “to me”; these words were supplied in the translation for the sake of clarity.


Heb “great.”


Heb “have been burned with fire” (so also in Neh 2:17 ). The expression “burned with fire” is redundant in contemporary English; the translation uses “burned down” for stylistic reasons.


Heb “sat down.” Context suggests that this was a rather sudden action, resulting from the emotional shock of the unpleasant news, so “abruptly” has been supplied in the present translation.


Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32 ).


Heb “keep.” The Hebrew verb שָׁמַר ( shamar , “to observe; to keep”) is often used as an idiom that means “to obey” the commandments of God (e.g., Exod 20:6 ; Deut 5:16; 23:24; 29:8 ; Judg 2:22 ; 1 Kgs 2:43; 11:11 ; Ps 119:8, 17, 34 ; Jer 35:18 ; Ezek 17:14 ; Amos 2:4 ). See BDB 1036 s.v. 3 .c.


Heb “have sinned.” For stylistic reasons – to avoid redundancy in English – this was translated as “committed.”


Heb “the house of my father.”


Heb “peoples.”


Heb “turn to me.”


Heb “keep.” See the note on the word “obey” in Neh 1:5 .


Heb “at the end of the heavens.”


The interjection אָנָּא (’ anna ’) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations ( 2 Kgs 20:3 = Isa 38:3 ; Pss 116:4; 118:25 ; Jonah 1:14; 4:2 ) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God ( Exod 32:31 ; Dan 9:4 ; Neh 1:5, 11 ).


Heb “let your ear be attentive.”


Heb “fear.”


Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.


The vav ( ו ) on וַאֲנִי ( va ’ ani , “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.


The translation reads with the LXX וְיַיִן לְפָנַי ( vÿyayin lÿfanay , “and wine before me”) rather than יַיִן לְפָנָיו ( yayin lÿfanayv , “wine before him”) of the MT. The initial vav ( ו ) on original וְיַיִן probably dropped out due to haplograpy or orthographic confusion with the two yods ( י ) which follow. The final vav on לְפָנָיו in the MT was probably added due to dittography with the vav on the immediately following word.


The translation reads לְפָנֵים ( lÿfanim , “formerly”) rather than לְפָנָיו ( lÿfanayv , “to his face”) of the MT. The MT seems to suggest that Nehemiah was not sad before the king, which is contrary to what follows.


Or “showed him a sullen face.” See HALOT 1251 s.v. רַע , רָע 9.


This expression is either to be inferred from the context, or perhaps one should read לְפָנָיו ( lÿfanayv , “before him”; cf. the MT) in addition to לְפָנִים ( lÿfanim , “formerly”). See preceding note on the word “previously.”


Heb “fathers” (also in v. 5 ).


Heb “devoured” or “eaten” (so also in Neh 2:13 ).


Heb “said to me.”


Heb “If upon the king it is good.” So also in v. 7 .


Or “queen,” so most English versions (cf. HALOT 1415 s.v. שֵׁגַל ); TEV “empress.”


Heb “It was good before the king and he sent me.”


Heb “across the river,” here and often elsewhere in the Book of Nehemiah.


Or “forest.” So HALOT 963 s.v. פַּרְדֵּס 2.


One medieval Hebrew MS , the Syriac Peshitta, Vulgate, and the Arabic read here the plural וּלְחוֹמוֹת ( ulÿkhomot , “walls”) against the singular וּלְחוֹמַת ( ulÿkhomat ) in the MT. The plural holem vav ( וֹ ) might have dropped out due to dittography or the plural form might have been written defectively.


The Hebrew text does not include the expression “these requests,” but it is implied.


Heb “servant” (so KJV, ASV; NAB “slave”; NCV “officer.” This phrase also occurs in v. 19 .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “the animal.”


Or “Well of the Serpents”; or “Well of the Jackals” (cf. ASV, NIV, NLT).


Or “Rubbish Gate” (so TEV); NASB “Refuse Gate”; NCV “Trash Gate”; CEV “Garbage Gate.”


For the MT reading שֹׂבֵר ( sover , “inspecting”) the LXX erroneously has שֹׁבֵר ( shover , “breaking”). However, further destruction of Jerusalem’s walls was obviously not a part of Nehemiah’s purpose.


Heb “the words of the king which he had spoken to me.”


Heb “Arise! Let us rebuild!”


Heb “strengthened their hands.”


The Hebrew text does not include the words “all this,” but they have been added in the translation for clarity.


Heb “will arise and build.” The idiom “arise and…” means to begin the action described by the second verb.


Heb “portion or right or remembrance.” The expression is probably a hendiatris: The first two nouns retain their full nominal function, while the third noun functions adjectivally (“right or remembrance” = “ancient right”).


Heb “his brothers the priests.”


Or “consecrated” (so NASB, NRSV); KJV, ASV “sanctified”; NCV “gave it to the Lord’s service.”


The MT adds קִדְּשׁוּהוּ ( qidshuhu , “they sanctified it”). This term is repeated from the first part of the verse, probably as an intentional scribal addition to harmonize this statement with the preceding parallel statement.


The translation reads וְעַד ( vÿ ’ ad , “and unto”) rather than the MT reading עַד ( ad , “unto”). The original vav ( ו ) was probably dropped accidentally due to haplography with the final vav on the immediately preceding word in the MT.


For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “it.”


Heb “their nobles.”


Heb “bring their neck.”


The plural form אֲדֹנֵיהֶם (’ adonehem , “lords”) is probably a plural of majesty referring to Nehemiah (e.g., Isa 19:4 ; see GKC 399 §124. i ). However, some English versions take the plural to refer to the “supervisors” (NIV, NCV, TEV) and others to “their Lord” (KJV, NRSV).


Or “the Old Gate” (cf. KJV, ASV, NASB, NCV, NRSV, NLT).


Heb “to the seat.”


Assuming that the MT reading וַיַּעַזְבוּ ( vayya ’ azvu ) is related to the root עָזַב I (“to abandon”) – which makes little sense contextually – some interpreters emend the MT to וַיַּעַזְרוּ ( vayya ’ azru , “they aided”), as suggested by the editors of BHS . However, it is better to relate this term to the root II עָזַב meaning “to restore; to repair” (BDB 738 s.v. II עָזַב ) or “to plaster” ( HALOT 807 s.v. II עזב qal.1). This homonymic root is rare, appearing elsewhere only in Exod 23:5 and Job 9:27 , where it means “to restore; to put in order” ( HALOT 807-8 s.v. II עזב qal.2). The related Mishnaic Hebrew noun מעזיבה refers to a “plastered floor.” This Hebrew root is probably related to the cognate Ugaritic, Old South Arabic and Sabean verbs that mean “to restore” and “to prepare; to lay” (see BDB 738 s.v.; HALOT 807 s.v.). Some scholars in the nineteenth century suggested that this term be nuanced “paved.” However, most modern English versions have “restored” (so NAB, NASB, NIV, NRSV) or “rebuilt” (so NCV, CEV).


Heb “[the city wall of] Jerusalem.” The term “Jerusalem” probably functions as a metonymy of association for the city wall of Jerusalem. Accordingly, the phrase “the city wall of” has been supplied in the translation to clarify this figurative expression. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The translation reads נֶגֶד ( neged , “before”) with a few medieval Hebrew MSS , some MSS of the LXX, the Syriac Peshitta, and the Vulgate, rather than וְנֶגֶד ( vÿneged , “and before”) of the MT.


The reference to daughters, while not impossible, is odd in light of the cultural improbability that young women would participate in the strenuous labor of rebuilding city walls. All other such references in the Book of Nehemiah presuppose male laborers. Not surprisingly, some scholars suspect a textual problem. One medieval Hebrew MS and the Syriac Peshitta read וּבָנָיו ( uvanayv , “and his sons”) rather than the MT reading וּבְנוֹתָיו ( uvÿnotayv , “and his daughters”). Some scholars emend the MT to וּבֹנָיו ( uvonayv , “and his builders”). On the other hand, the MT is clearly the more difficult reading, and so it is preferred.


Heb “one thousand cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long, so this section of the wall would be about fifteen hundred feet (450 m).


The Hebrew word translated “Siloam” is הַשֶּׁלַח ( hashelakh , “water-channel”; cf. ASV, NASB, NRSV, TEV, CEV “Shelah”). It apparently refers to the Pool of Siloam whose water supply came from the Gihon Spring via Hezekiah’s Tunnel built in 701 B.C. (cf. Isa 8:6 ). See BDB 1019 s.v. שִׁלֹחַ ; W. L. Holladay, Concise Hebrew and Aramaic Lexicon , 372. On the etymology of the word, which is a disputed matter, see HALOT 1517 s.v. III שֶׁלַח .


The translation reads וְעַל ( vÿ ’ al , “and unto”) with several medieval Hebrew MSS and some MSS of LXX, rather than the MT reading עַל (’ al , “unto”).


Heb “brothers.”


The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta בִּנֻּי ( binnuy ) rather than the MT reading בַּוַּי ( bavvay ).


Heb “the house of Eliashib.” This has not been repeated in the translation for stylistic reasons.


The MT lacks the phrase אַחֲרָיו הֶחֱזִיק (’ akharayv hekheziq , “after him worked”). This phrase is used repeatedly in Neh 3:16-31 to introduce each worker and his location. It probably dropped out accidentally through haplography.


Heb “house of the king.”


The Hebrew text lacks the verb “worked.” It is implied, however, and has been supplied in the translation.


The translation reads אַחֲרָיו (’ akharayv , “after him”) with the Qere and many medieval Hebrew MSS , rather than the reading אַחֲרֵי (’ akharey , “after me”) of the MT. So also in v. 31 .


Heb “Miphkad Gate” (so TEV; KJV similar); NRSV “Muster Gate.”


For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .


The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson ( Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם ( lahem , “to them”) should be emended to לֵאלֹהִים ( lelohim , “to God”), a proposal also found in the apparatus of BHS . In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” ( Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’ azav , “to leave”) plus לְ ( lÿ , “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”


The Hiphil stem of כָּעַס ( ka ’ as ) may mean: (1) “to provoke to anger”; (2) “to bitterly offend”; or (3) “to grieve” (BDB 495 s.v. Hiph.; HALOT 491 s.v. כעס hif). The Hebrew lexicons suggest that “bitterly offend” is the most appropriate nuance here.


Heb “before the builders.” The preposition נֶגֶד ( neged , “before”) here connotes “in the sight of” or “in the view of” (BDB 617 s.v. 1 .a; HALOT 666 s.v. 1 .a).


Heb “up to its half.”


Heb “the people had a heart to work.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “to fight.”


Heb “against them.” The words “to protect” are added in the translation for the sake of clarity and smoothness. Some emend MT עֲלֵיהֶם ( ’ alehem , “against them”) to עָלֶיהָ (’ aleha , “against it,” i.e., Jerusalem).


Heb “burden-bearers.”


Heb “said.”


Heb “see.”


Heb “ten times.”


The MT reads the anomalous מִכָּל־הַמְּקֹמוֹת ( mikkol hammÿqomot , “from every place”) but the BHS editors propose כָּל־הַמְּזִמּוֹת ( kol hammÿzimmot , “about every scheme”). The initial mem ( מ ) found in the MT may have been added accidentally due to dittography with the final mem ( ם ) on the immediately preceding word, and the MT qof ( ק ) may have arisen due to orthographic confusion with the similar looking zayin ( ז ). The emendation restores sense to the line in the MT, which makes little sense and features an abrupt change of referents: “Wherever you turn, they will be upon us!” The threat was not against the villagers living nearby but against those repairing the wall, as the following context indicates. See also the following note on the word “plotting.”


The MT reads תָּשׁוּבוּ ( tashuvu , “you turn”) which is awkward contextually. The BHS editors propose emending to חָשְׁבוּ ( hashÿvu , “they were plotting”) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking ח ( khet ) and ת ( tav ), and the resultant dittography of middle vav ( ו ) in MT. See also the preceding note on the word “schemes.”


The MT preserves the anomalous Kethib form צְחִחִיִּים ( tsÿkhikhiyyim ); the Qere reads צְחִיחִים ( tsÿkhikhim ) which is preferred (BDB 850 s.v. צָהִיחַ ; HALOT 1018 s.v. * צָהִיחַ ). tn The meaning of the Hebrew term צְחִיחִים ( tsÿkhikhim ) here is uncertain. Elsewhere ( Ezek 24:7, 8; 26:4, 14 ) it refers to a shining or glaring surface of a rock (BDB 850 s.v. צָהִיחַ ; HALOT 1018 s.v. * צָהִיחַ ), but here it refers to an exposed or vulnerable portion of the wall: “open positions of the wall” ( HALOT 1018 s.v. 2 ).


Heb “And I saw.”


The Hebrew term translated “Lord” here is אֲדֹנָי (’ adonay ).


Heb “houses.”


Heb “it was known to us.”


The MT reads “and spears.” The conjunction should be deleted.


Heb “all the house.”


The first words of v. 17 , “who were rebuilding the wall,” should be taken with the latter part of v. 16 .


Heb “were carrying loads.” The LXX reads ἐν ὅπλοις ( en hoplois , “with weapons”).


Heb “the one blowing the shophar.”


Heb “much.”


Heb “and we were doing the work.”


Heb “half of them.”


Heb “from the coming up of the dawn till the coming forth of the stars.”


Heb “said [to].”


Heb “strip off our garments.”


Heb “a man, his weapon, the waters.” The MT, if in fact it is correct, is elliptical and difficult. Some scholars emend the MT reading הַמָּיִם ( hammayim , “the waters”) to בִּמִנוֹ ( bimino , “in his right hand”; cf. NAB, NRSV) or מִינוּ ( י ) הֵ ( heminu , “they held on the right side”).


Heb “their brothers the Jews.”


Heb “take” (so also in v. 3 ).


Heb “for the tax of the king.”


Heb “according to the flesh of our brothers is our flesh.”


Heb “like their children, our children.”


Heb “to become slaves” (also later in this verse).


Heb “there is not power for our hand.” The Hebrew expression used here is rather difficult.


Heb “words.”


Heb “my heart was advised upon me.”


Heb “nobles.”


Heb “taking a creditor’s debt.” The Hebrew noun מַשָּׁא ( masha ’) means “interest; debt” and probably refers to the collateral (pledge) collected by a creditor ( HALOT 641-42 s.v.). This particular noun form appears only in Nehemiah ( 5:7, 10; 10:32 ); however, it is related to מַשָּׁאָה ( masha ’ ah , “contractual loan; debt; collateral”) which appears elsewhere ( Deut 24:10 ; Prov 22:26 ; cf. Neh 5:11 ). See the note on the word “people” at the end of v. 5 . The BHS editors suggest emending the MT to מָשָׂא ( masa ’, “burden”), following several medieval Hebrew MSS ; however, the result is not entirely clear: “you are bearing a burden, a man with his brothers.”


Heb “his brothers.”


Heb “I gave.”


Heb “our brothers, the Jews.”


Heb “your brothers.”


The translation reads with the Qere and the ancient versions וָאוֹמַר ( va ’ omar , “and I said”) rather than the MT Kethib , וַיֹּאמֶר ( vayyo ’ mer , “and he said”).


Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite.


Heb “[should you not] walk.”


Heb “brothers.”


Heb “lads.”


Heb “this debt.” This expression is a metonymy of association: “debt” refers to the seizure of the collateral of the debt.


The MT reads וּמְאַת ( umÿ ’ at , “and the hundredth”) which is somewhat enigmatic. The BHS editors suggest emending to וּמַשַּׁאת ( umasha ’ t , “and the debt”) which refers to the interest or collateral (pledge) seized by a creditor ( Deut 24:10 ; Prov 22:26 ; see HALOT 641-42 s.v. מַשָּׁא ). The term מַשַּׁאת ( masha ’ t ) is related to the noun מָשָּׁא ( masha ’, “debt”) in 5:7, 10 .


The words “these things” are not included in the Hebrew text, but have been supplied in the translation for clarity.


Heb “took an oath from them”; the referents (the wealthy and the officials, cf. v. 7 ) have been specified in the translation for clarity.


Heb “according to this word.”


Heb “my bosom.”


Heb “cause to stand.”


The BHS editors suggest reading צֻוֵּאתִי ( tsuvve ’ ti , “and I was appointed”) rather than the reading of the MT, אֹתִי צִוָּה ( tsivvah ’ oti , “he appointed me”).


The translation reads with one medieval Hebrew MS פֶּחָה ( pekhah , “governor”) rather than פֶּחָם ( pekham , “their governor”) of the MT. One would expect the form with pronominal suffix to have a tav ( ת ) before the suffix.


Heb “the food of the governor.” Cf. v. 18 .


The Hebrew term אַחַר (’ akhar ) is difficult here. It normally means “after,” but that makes no sense here. Some scholars emend it to אַחַד (’ akhad ) and supply the word “day,” which yields the sense “daily.” Cf. TEV “40 silver coins a day for food and wine.”


Heb “we did not purchase.”


Heb “who were gathered around us at my table.”


Or “from the Gentiles.” The same Hebrew word can refer to “the Gentiles” or “the nations.” Cf. the phrase in 6:16 .


It is not entirely clear whether the Hebrew word כְּפִירִים ( kÿfirim ) is a place-name not mentioned elsewhere in the OT (as indicated in the present translation; so also NAB, NASB) or whether it means “in [one of] the villages” (so, e.g., NIV, NRSV, NLT; see BDB 499 s.v.; HALOT 493 s.v.). The LXX and Vulgate understand it in the latter sense. Some scholars connect this term with the identically spelled word כּפירים (“lions”) as a figurative description of princes or warriors (e.g., Pss 34:11; 35:17; 58:7 ; Jer 2:15 ; Ezek 32:2, 13 ; Nah 2:14; see HALOT 493 s.v.): “let us meet together with the leaders in the plain of Ono.”


Heb “[am] doing.”


Heb “sent to.”


Heb “and I answered them according to this word.”


Heb “heard.”


Heb “Gashmu”; in Neh 2:19 this name appears as Geshem. Since it is important for the modern reader to recognize that this is the same individual, the form of the name used here in the translation is the same as that in v. 19 .


Heb “is saying.”


Heb “words.” So also in v. 7 .


Heb “call.”


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Heb “Let us consult together.”


Heb “We are not according to these matters that you are saying.”


Heb “For from your heart you are inventing them.”


The participle has a desiderative nuance here, describing the desire of the subject and not necessarily the actual outcome. See also v. 14 .


The statement “So now, strengthen my hands” is frequently understood as an implied prayer, but is taken differently by NAB (“But instead, I now redoubled my efforts”).


Heb “shut in.” The reason for his confinement is not stated. BDB 783 s.v. עָצַר suggests that it had to do with the fulfillment of a vow or was related to an issue of ceremonial uncleanness.


Heb “go into the temple and live.”


Heb “and Tobiah and Sanballat had hired him.”


The translation reads לִי ( li , “to me”) rather than the MT reading לָהֶם ( lahem , “to them”).


Heb “would have a bad name.”


The MT understands the root here to be יָרֵא ( yare ’, “to fear”) rather than רָאָה ( ra ’ ah , “to see”).


Heb “they greatly fell [i.e., were cast down] in their own eyes.” Some scholars suggest emending the reading of the MT, וַיִּפְּלוּ ( vayyipÿlu ) to וַיִּפָּלֵא ( vayyippale ’, “it was very extraordinary in their eyes”).


Heb “were lords of oath.”


Heb “my words.”


Or “to intimidate” (so NIV, NRSV, NLT).


Some have suggested that “Hananiah” is another name for Hanani, Nehemiah’s brother, so that only one individual is mentioned here. However, the third person plural in v. 3 indicates two people are in view.


The present translation (along with most English versions) reads with the Qere , a Qumran text, and the ancient versions וָאֹמַר ( va ’ omar , “and I said”) rather than the Kethib of the MT, which reads וַיֹּאמֶר ( vayyo ’ mer , “and he said”).


Heb “until the heat of the sun.” The phrase probably means that the gates were to be opened only after the day had progressed a bit, not at the first sign of morning light (cf. KJV, NAB, NASB, NIV, NRSV, TEV, CEV). It is possible, however, that the Hebrew preposition עַד (’ ad ), here translated as “until,” has a more rare sense of “during.” If so, this would mean that the gates were not to be left open and unattended during the hot part of the day when people typically would be at rest (cf. NLT).


Presumably this would mean the gates were not to be opened until later in the morning and were to remain open until evening. Some, however, have understood Nehemiah’s instructions to mean that the gates were not to be left open during the hottest part of the day, but must be shut and locked while the guards are still on duty. See J. Barr, “Hebrew עַד , especially at Job i.18 and Neh vii.3,” JJS 27 (1982): 177-88.


Heb “wide of two hands.”


Heb “the people were few in its midst.”


Heb “nobles”; NCV “important men.”


Heb “the book of genealogy.”


Heb “in it”; the referent (the genealogical record) has been specified in the translation for clarity.


Heb “the sons of”; KJV, ASV “the children of”; NAB “the inhabitants of.”


Heb “who were going up.”


One medieval Hebrew manuscript has “to Babylon.” Cf. Ezra 2:1 .


Heb “the men of the people of Israel.” Some English versions translate as “the people from Israel” (NCV) or “the Israelite people” (NRSV), but “men” should be retained because the following numbers presumably include only adult males.


Heb “the sons of.”


Heb “to the sons of.”


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The translation reads בְּנֵי ( bÿne , “the sons of”) rather than the MT reading בֵית אַנְשֵׁי (’ anshey vet , “men of the house of”). Cf. Ezra 2:24 .


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “to the house of.”


Heb “relate.”


Heb “the house of their fathers.”


Heb “their seed.”


Heb “they were desecrated.”


The Hebrew term תִּרְשָׁתָא ( tirshata ’; KJV “Tirshatha”) is the official title of a Persian governor in Judea. In meaning it may be similar to “excellency” (cf. NAB). See further BDB 1077 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon , 395; HALOT 1798 s.v.


Heb “stood.”


Most Hebrew MSS omit 7:68 ET, which reads “They had 736 horses, 245 mules,” and thus have one less verse in chap. , ending the chapter at 7:72 . This verse is included in the LXX and most English versions. Cf. Ezra 2:66 .


Heb “the heads of the fathers.”


Heb “darics” (also in vv. 71, 72 ).


Heb “the sons of Israel.” So also in vv. 14, 17; 9:1 .


The traditional understanding of the chapter and verse division here is probably incorrect. The final part of v. 73 is best understood as belonging with 8:1 .


Heb “like one man.”


Heb “said [to].”


Heb “from the light till the noon of the day.”


Heb “all who could hear with understanding.” The word “children” is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT).


Heb “the ears of all the people were toward.”


Heb “a tower of wood.”


Heb “to the eyes.”


Heb “it”; the referent (the book) has been specified in the translation for clarity.


The MT reads “and the Levites.” The conjunction (“and”) should be deleted, following the LXX, Aquila, and the Vulgate. That the vav ( ו ) of the MT is the vav explicativum (“ even the Levites”) is unlikely here.


The exact meaning of the pual participle מְפֹרָשׁ ( mÿforash ) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “ ‘And they read in the book, in the law of God’ : this indicates the [Hebrew] text; ‘with an interpretation’ : this indicates the targum ; ‘and they gave the sense’ : this indicates the verse stops; ‘and caused them to understand the reading’ : this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.


Heb “they”; the referent (the people) has been specified in the translation for clarity.


The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.


Heb “the priest, the scribe.”


Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.


The Hebrew term translated “Lord” here is אֲדֹנָי (’ adona y ).


Heb “to send portions.”


The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.


Heb “to make great joy.”


Heb “the heads of the fathers.”


Heb “were gathered to”; NAB, NIV “gathered around”; NRSV “came together to.”


Heb “by the hand of.”


Heb “a voice.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The words “these things” are not in the Hebrew text but have been supplied in the translation for clarity.


Heb “the house.”


Heb “And there was very great joy.”


Heb “He”; the referent (Ezra) has been specified in the translation for clarity.


Heb “the last day.”


Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.


Heb “according to the judgment.”


Heb “the seed of Israel.”


Heb “sons of a foreigner.”


Heb “fathers” (also in vv. 9, 16, 23, 32, 34, 36 ).


Heb “confessing.” The words “their sins” are not present in the Hebrew text of v. 3 , but are clearly implied here because they are explicitly stated in v. 2 .


Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10 .


Heb “in a great voice.”


The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48 ), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD .” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5 b- 10:1 continue to be the Levites of v. 5 a.


Heb “the name of your glory.”


Heb “the heavens of the heavens.”


Heb “all their host.”


Heb “the” (so NAB).


Heb “seed.”


Heb “your words.”


Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity.


Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”


Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.


Or “arrogantly” (so NASB); NRSV “insolently.”


Heb “in the midst of.”


Heb “those who pursued them.”


Heb “mighty.”


Heb “by the hand of.”


Heb “had lifted your hand.”


Heb “and our fathers.” The vav is explicative.


Heb “they stiffened their neck” (so also in the following verse).


The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם ( bÿmitsrayim , “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם ( bÿmiryam , “in their rebellion”).


The translation follows the Qere reading חֶסֶד ( khesed , “loyal love”) rather than the Kethib reading וְחֶסֶד ( vÿkhesed , “and loyal love”) of the MT.


Heb “great.”


Heb “did not turn from them by day to guide them in the path.”


The words “of the land” are not in the Hebrew text, but are supplied in the translation for clarity.


Most Hebrew MSS read “the land of Sihon and the land of the king of Heshbon.” The present translation (along with NAB, NASB, NIV, NCV, NRSV, CEV, NLT) follows the reading of one Hebrew MS , the LXX, and the Vulgate.


Heb “the sons.”


Heb “they ate and were sated.” This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: “they ate and were filled” = “they ate until they were full.”


Heb “they cast your law behind their backs.”


Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”


Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”


Heb “if a man keep.” See note on the word “obey” in Neh 1:5 .


Heb “they gave a stubborn shoulder.”


Heb “they stiffened their neck.”


The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.


Heb “did not give ear to.”


Heb “the peoples of the lands.”


Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.


Heb “do not let it seem small in your sight.”


Heb “you have done truth.”


Heb “great.”


Heb “given them.”


Heb “given.”


The expression “to enjoy” is not included in the Hebrew text, but has been supplied in the translation for clarity.


Heb “according to their desire.”


Heb “we are cutting.”


Heb “and writing.”


Heb “our leaders, our Levites, and our priests on the sealed document.” The Hebrew text is elliptical here; the words “have affixed their names” are supplied in the translation for clarity and for stylistic reasons. Cf. v. 2 .


The words “were the following names” are not in the Hebrew text but have been supplied in the translation for clarity. Cf. vv. 9, 10, 14 .


With many medieval Hebrew manuscripts and the ancient versions the translation reads יְשׁוּעַ ( yÿshua ’, “Jeshua”) rather than the reading וְיֵשׁוּעַ ( vÿyeshua ’, “and Jeshua”) of BHS .


Heb “brothers” (also in v. 30 ).


Heb “heads”; ASV “chiefs.”


Heb “from the peoples of the lands.” Cf. vv. 30, 31 .


Heb “the nobles.”


The expression “a curse and an oath” may be a hendiadys, meaning “an oath with penalties.”


Heb “to walk in.”


Heb “keep.” See the note on the word “obey” in Neh 1:5 .


The Hebrew term translated “Lord” here is אֲדֹנָי (’ adonay ).


Heb “take.”


Heb “debt of every hand,” an idiom referring to the hand that holds legally binding contractual agreements.


Heb “cause to stand on us.”


The MT reads “to give upon us.” However, the term עָלֵינוּ (’ alenu , “upon us”) should probably be deleted, following a few medieval Hebrew MSS , the Syriac Peshitta, and the Vulgate.


Heb “house” (also in vv. 33, 34, 35, 36, 37, 38, 39 ).


Heb “the house of our fathers.”


The words “we accept responsibility” are not included in the Hebrew text, but are inferred from v. 33 (so also in v. 37 ).


Heb “a tithe of our land.”


Heb “of our work.”


Heb “And the priest the son of Aaron.”


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Heb “nine of the hands.” The word “hand” is used here in the sense or a part or portion.


Heb “the heads of the province.”


The translation reads מִן־הַשֵּׁלָנִי ( min hashelani , “from the Shelahite”) rather than the MT reading בֶּן־הַשִּׁלֹנִי ( ben hashiloni , “the son of the Shilionite”). See 1 Chr 9:5 .


Heb “those behind him.” Some scholars emend the text to וְאֶחָיו ( vÿ ’ ekhayv , “his brothers”).


Heb “brothers” (also in vv. 13, 14, 17, 19 ).


Heb “heads of fathers.”


The translation reads with the LXX וְאֶחָיו ( vÿ ’ ekhayv , “and his brothers”) rather than the MT reading וַאֲחֵיהֶם ( va ’ akhehem , “and their brothers”).


Heb “who were of the heads.”


The translation reads with the Lucianic Greek recension and Vulgate הַתְּהִלָה ( hattÿhilah , “the praise”) rather than the MT reading הַתְּחִלָּה ( hattÿkhillah , “the beginning”).


Heb “the temple attendants.” The pronoun “them” has been substituted in the translation for stylistic reasons.


Heb “the commandment of the king was over them.”


Heb “a thing of a day in its day.”


Heb “to the hand of the king.”


Heb “its daughters.” So also in vv. 27, 28, 30, and 31 .


The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta וּמִבְּנֵי ( umibbÿney , “and some of the descendants of”; cf. NLT) rather than the MT reading וּבְנֵי ( uvÿne , “and the sons of”).


Heb “from Geba.” It is preferable to delete the preposition “from” read by the MT.


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


The translation reads וְגֵי ( vÿgey , “and the valley”) rather than the MT reading גֵּי ( gey , “the valley”). The original vav ( ו ) probably dropped out accidentally due to haplography with the final vav on the immediately preceding word.


Heb “Ge-harashim,” which could be left untranslated as a place name.


Heb “who went up.”


Most Hebrew MSS read “Ginnethoi”; the present translation follows a number of Hebrew MSS and the Vulgate (cf. Neh 12:16 and NIV, NCV, NLT).


Heb “heads” (so also in v. 12 ).


Heb “brothers” (also in vv. 8, 9, 24, 36 ).


Heb “he and his brothers.”


The translation reads וְעֻנִּי ( vÿ ’ unni ) with the Qere rather than וְעֻנּוֹ ( vÿ ’ uno ) of the MT Kethib .


Heb “begat.”


The present translation reads with the LXX לְמַלּוּךְ ( lÿmallukh ) rather than לִמְלוּכִי ( limlukhi ) of the Kethib (by dittography) or לִמְלִיכוּ ( limlikhu ) of the Qere .


Most Hebrew MSS read “Shebaniah” (cf. KJV, NAB, NASB, NRSV, CEV); the present translation follows the reading of some Hebrew MSS , some LXX MSS , and the Syriac (cf. Neh 12:3 and NIV, NCV, NLT).


The present translation reads with the Lucianic Greek recension and the Syriac Peshitta לִמְרֵמוֹת ( limremot , cf. NAB, NIV, NCV, NLT “Meremoth”) rather than the MT reading לִמְרָיוֹת ( limrayot , cf. KJV, NASB, NRSV, CEV “Meraioth”). Cf. v. 3 .


The present translation (along with most English versions) reads with the Qere and the Syriac Peshitta לְעִדּוֹא ( lÿ ’ iddo ’, “Iddo”) rather than the MT reading לַעֲדָיָא ( la ’ adaya ’) which probably arose through graphic confusion. Cf. v. 4 .


Or “of Miniamin, …; of Moadiah, Piltai,” where the name of the leader of the family of Miniamin has dropped out of the text due to a problem in transmission.


The present translation reads סַלּוּ ( sallu , cf. NAB, NIV, NCV, NLT “Sallu”) rather than the MT reading סַלַּי ( sallai , cf. KJV, NASB, NRSV, CEV “Sallai” ). Cf. v. 7 .


Some scholars delete these words, regarding them as a later scribal addition to the text.


Or “the Book of the Annals” (so NRSV); NLT “The Book of History.”


Heb “in [accord with] the commandment of.”


Heb “the priest, the scribe.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “from all their places.” The words “they lived” are implied.


Heb “the sons of the singers.”


The translation reads וְהָאַחַת הֹלֶכֶת ( vÿha ’ akhat holekhet , “and one was proceeding”) rather than the MT reading וְתַהֲלֻכֹת ( vÿtahalukhot , “and processions”).


Heb “some of the sons of the priests.”


Or “prescribed by” (NIV, NLT); TEV “of the kind played by.” The precise relationship of these musical instruments to David is not clear.


Heb “was before them.”


The translation reads הוֹלֶכֶת ( holekhet , “was proceeding”) rather than the MT הַהוֹלֶכֶת ( haholekhet , “the one proceeding”). The MT probably reflects dittography – accidental writing of ה ( hey ) twice instead of once.


Or “the Old Gate” (so KJV, NASB, NCV, NRSV).


Heb “they stood.”


Heb “stood.”


Heb “caused to hear.”


The translation reads מִשְּׂדֶי ( missÿde , “from the fields”) rather than the MT reading לִשְׂדֵי ( lisdey , “to the fields”).


Heb “for Judah.” The words “the people of” have been supplied in the translation for clarity, since “Judah” is a proper name as well as a place name.


Heb “standing.”


With many medieval Hebrew MSS and the ancient versions the translation reads the conjunction (“and”). It is absent in the Leningrad MS that forms the textual basis for BHS .


Heb “heads.” The translation reads with the Qere the plural רֹאשֵׁי ( ro ’ shey , “heads”) rather than the Kethib singular רֹאשׁ ( ro ’ sh , “head”) of the MT.


Heb “a thing of a day in its day.”


Heb “were sanctifying.”


Heb “ears.”


Heb “it was found.” The Hebrew verb is passive.


Heb “bread.” The Hebrew term is generic here, however, referring to more than bread alone.


The translation reads the plural rather than the singular of the MT.


Heb “giving.”


Heb “to the end of days.”


On the usage of this Hebrew word see HALOT 478-79 s.v. כְּלִי .


Heb “and I stood them on their standing.”


Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וָאֲצַוֶּה ( va ’ atsavveh , “and I commanded”) rather than the rare denominative verb וָאוֹצְרָה ( va ’ otsÿrah , “and I appointed over the storeroom”) of the MT.


Heb “be over”


Heb “on their hand.”


Heb “brothers.”


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


The words “of all places” are not in the Hebrew text but have been supplied in the translation to indicate the emphasis on Jerusalem.


Heb “your fathers.”


Heb “the gates of Jerusalem grew dark.”


Heb “said” (so also in v. 22 ).


Heb “caused to stand.”


The Hebrew text includes the words “to them,” but they have been excluded from the translation for stylistic reasons.


Heb “I will send a hand on you.”


Heb “people and people.”


Heb “give.”


Heb “gave.”


Heb “give a dwelling to.”


One medieval Hebrew MS , the Lucianic Greek recension, and the Syriac Peshitta read the plural הַכֹּהֲנִים ( hakkohanim , “the priests”) rather than the singular reading of the MT, הַכְּהֻנָּה ( hakkÿhunnah , “the priesthood”).


Heb “a man in his work.”


The words “I also provided for” are not included in the Hebrew text, but are supplied in the translation for the sake of clarity.


Heb “it came about”; KJV, ASV “Now it came to pass.”


Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465 B.C. ), and a number of modern English versions use “Xerxes” (e.g., NIV, NCV, CEV, NLT).


Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun.


Heb “Cush” (so NIV, NCV; KJV “Ethiopia”) referring to the region of the upper Nile in Africa. India and Cush (i.e., Ethiopia) are both mentioned in a tablet taken from the foundation of Xerxes’ palace in Persepolis that describes the extent of this empire. See ANET 316-17.


Heb “Shushan” (so KJV, ASV). Most recent English versions render this as “Susa.” sn The city of Susa served as one of several capitals of Persia during this time; the other locations were Ecbatana, Babylon, and Persepolis. Partly due to the extreme heat of its summers, Susa was a place where Persian kings stayed mainly in the winter months. Strabo indicates that reptiles attempting to cross roads at midday died from the extreme heat ( Geography 15.3.10-11).


The Hebrew word בִּירָה ( birah ) can refer to a castle or palace or temple. Here it seems to have in mind that fortified part of the city that might be called an acropolis or citadel. Cf. KJV “palace”; NAB “stronghold”; NASB “capital”; NLT “fortress.”


Due to the large numbers of people implied, some scholars suggest that the original text may have read “leaders of the army” (cf. NAB “Persian and Median aristocracy”; NASB “the army officers”; NIV “the military leaders”). However, there is no textual evidence for this emendation, and the large numbers are not necessarily improbable.


Heb “many days” (so KJV, ASV); NASB, NRSV “for many days.”


The words “to be exact!” are not in the Hebrew text but have been supplied in the translation to bring out the clarifying nuance of the time period mentioned. Cf. KJV “even an hundred and fourscore days.”


The Hebrew text of Esther does not indicate why this elaborate show of wealth and power was undertaken. According to the LXX these were “the days of the wedding” ( αἱ ἡμέραι τοῦ γάμου , Jai Jhmerai tou gamou ), presumably the king’s wedding. However, a number of scholars have called attention to the fact that this celebration takes place just shortly before Xerxes’ invasion of Greece. It is possible that the banquet was a rallying for the up-coming military effort. See Herodotus, Histories 7.8. There is no reason to adopt the longer reading of the LXX here.


The LXX has ἕξ ( {ex , “six”) instead of “seven.” Virtually all English versions follow the reading of the MT here, “seven.”


Heb “were found.”


Heb “from the great and unto the small.”


The Hebrew noun מִטָּה ( mittah ) refers to a reclining couch (cf. KJV “beds”) spread with covers, cloth and pillow for feasting and carousing ( Ezek 23:41 ; Amos 3:12; 6:4 ; Esth 1:6; 7:8 ). See BDB 641-42 s.v.; HALOT 573 s.v.


Heb “to cause to drink” (Hiphil infinitive construct of שָׁקָה , shaqah ). As the etymology of the Hebrew word for “banquet” ( מִשְׁתֶּה , mishteh , from שָׁתָה , shatah , “to drink”) hints, drinking was a prominent feature of ancient Near Eastern banquets.


Heb “the drinking was according to law; there was no one compelling.”


Heb “every chief of his house”; KJV “all the officers of his house”; NLT “his staff.”


Heb “according to the desire of man and man.”


Heb “as the heart of the king was good with the wine.” Here the proper name (King Ahasuerus) has been substituted for the title in the translation for stylistic reasons.


Heb “King Ahasuerus”; here the proper name has been replaced by the pronoun “him” in the translation for stylistic reasons. Cf. similarly NIV, NCV, CEV, NLT “King Xerxes.”


Heb “was good of appearance”; KJV “was fair to look on”; NAB “was lovely to behold.”


Heb “at the word of the king”; NASB “at the king’s command.”


Heb “burned in him” (so KJV).


Heb “judgment” (so KJV); NASB, NIV “justice”; NRSV “custom.”


Heb “seers of the face of the king”; NASB “who had access to the king’s presence.”


Heb “were sitting first”; NAB “held first rank in the realm.”


These words are not present in the Hebrew text, but have been supplied in the translation for clarity (cf. NIV, NCV, CEV, NLT, all of which supply similar phrases).


The location of the prepositional phrase “according to law” is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14 . Others suggest taking the phrase with the end of v. 14 rather than with v. 15 . Both proposals, however, lack adequate justification.


Heb “her neighbor”; NIV “someone else.”


Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב ( tob , “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”


Heb “heard”; KJV, NAB, NLT “published”; NIV, NRSV “proclaimed.”


The phrase “vast though it is” is not included in the LXX, although it is retained by almost all English versions.


Heb “in his house”; NIV “over his own household.”


The final prepositional phrase is not included in the LXX, and this shorter reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). Some scholars suggest the phrase may be the result of dittography from the earlier phrase “to each people according to its language,” but this is not a necessary conclusion. The edict was apparently intended to reassert male prerogative with regard to two things (and not just one): sovereign and unquestioned leadership within the family unit, and the right of deciding which language was to be used in the home when a bilingual situation existed.


Heb “after these things” (so KJV, NASB, NRSV). The expression is very vague from a temporal standpoint, not indicating precisely just how much time might have elapsed. Cf. v. 21 .


Or “decreed” (so NAB, NASB, NRSV); TEV “and about his proclamation against her.”


Heb “young women, virgins, good of form.” The same phrase also occurs in v. 3 .


Heb “the house of the women” (so KJV, ASV). So also in vv. 9, 11, 13, and 14 .


Heb “their ointments”; cf. NIV, CEV, NLT “beauty treatments.”


Heb “who is good in the eyes of the king.”


Heb “the matter was good in the eyes of the king.” Cf. TEV “The king thought this was good advice.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


According to HALOT 64 s.v. II אמן the term אֹמֵן (’ omen ) means: (1) “attendant” of children ( Num 11:12 ; Isa 49:23 ); (2) “guardian” ( 2 Kgs 10:1, 5 ; Esth 2:7 ); (3) “nurse-maid” ( 2 Sam 4:4 ; Ruth 4:16 ); and (4) “to look after” ( Isa 60:4 ; Lam 4:5 ). Older lexicons did not distinguish this root from the homonym I אָמַן (’ aman , “to support; to confirm”; cf. BDB 52 s.v. אָמַן ). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB).


Heb “for there was not to her father or mother.” This is universally understood to mean Esther’s father and mother were no longer alive.


Heb “beautiful of form.” The Hebrew noun תֹּאַר ( to ’ ar , “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman ( Gen 29:17 ; Deut 21:11 ; 1 Sam 25:3 ); see BDB 1061 s.v. Cf. TEV “had a good figure.”


Heb “had taken her to him.” The Hebrew verb לָקַח ( laqakh , “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter ( HALOT 534 s.v. I לקח 6).


Heb “were heard” (so NASB); NRSV “were (had been NIV) proclaimed.”


Heb “the house of the king.” So also in vv. 9, 13 . Cf. NLT “the king’s harem.”


Heb “was good in his eyes”; NLT “Hegai was very impressed with Esther.”


Heb “being looked at (with favor).”


Heb “of the house of the women” (so KJV, ASV). So also in vv. 11, 13, 14 .


Cf. v. 20 , where the same phrase occurs but with the word order reversed.


Heb “that she not tell” (NRSV similar); NASB “that she should not make them known.”


Heb “to know the peace of Esther.”


The LXX does not include the words “that were required for the women.” tn Heb “to be to her according to the law of the women”; NASB “under the regulations for the women.”


Heb “second.” The numerical adjective שֵׁנִי ( sheniy , “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον , ton deuteron ). Some scholars emend the text to שֵׁנִית ( shenit , “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.


The LXX does not include the words “was pleased with her.”


Heb “who had taken her to him as a daughter”; NRSV “who had adopted her as his own daughter.”


The Greek MSS Codex Alexandrinus (A) and Codex Vaticanus (B) read “twelfth” here.


The Syriac Peshitta reads “fourth” here.


Heb “grace and loyal love.” The expression is probably a hendiadys.


The LXX does not include the words “more than all the other young women.”


Heb “caused her to rule.”


The LXX does not include the words “and he provided for offerings at the king’s expense.”


The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית ( shenit , “a second time”) is difficult in v. 19 , but apparently it refers to a subsequent regathering of the women to the harem.


The LXX adds the words “to fear God.”


This individual is referred to as “Bigthana,” a variant spelling of the name, in Esth 6:2 .


The LXX does not include the names “Bigthan and Teresh” here.


Heb “guarders of the threshold”; NIV “who guarded the doorway.”


Heb “sought to send a hand against”; CEV “decided to kill.”


The LXX simply reads “Esther” and does not include “the queen.”


Heb “they both were hanged.” The referent (the two eunuchs who conspired against the king) has been specified in the translation for clarity.


Or “on a pole”; KJV, ASV “on a tree.”


Heb “after these things” (so KJV, ASV); NAB, NASB, NIV “After these events.”


Heb “made great”; NAB “raised…to high rank”; NIV “honored.” sn The promotion of Haman in 3:1 for reasons unexplained contrasts noticeably with 2:19-23 , where Mordecai’s contribution to saving the king’s life goes unnoticed. The irony is striking.


Heb “chair”; KJV, NRSV “seat”; NASB “established his authority.”


Heb “and” (so KJV, NASB, NRSV). Other modern English versions leave the conjunction untranslated here (NAB, NIV, NCV, NLT).


Heb “Will the matters of Mordecai stand?”; NASB “to see whether Mordecai’s reason would stand.”


Heb “Haman.” The pronoun (“he”) was used in the translation for stylistic reasons. Repeating the proper name here is redundant according to contemporary English style, although the name is repeated in NASB and NRSV.


Heb “to send a hand against”; KJV, NRSV “to lay hands on.”


Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.


The entire first half of the verse is not included in the LXX.


This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (’ am , “people”) to עִם (’ im , “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.


The term פּוּר ( pur , “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim ) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31 ).


The LXX adds the following words: “in order to destroy in one day the race of Mordecai, and the lot fell on the fourteenth day of the month.” The LXX reading is included by NAB. tn Heb “from day to day and from month to month” (so KJV, NASB).


Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information.


Heb “one people.” Note the subtle absence at this point of a specific mention of the Jewish people by name.


Heb “peoples” (so NASB, NIV); NAB “nations”


Heb “to cause them to rest”; NASB “to let them remain”; NAB, NIV, NRSV “to tolerate them.”


Heb “If upon the king it is good”; KJV “If it please the king.”


Heb “let it be written” (so KJV, ASV); NASB “let it be decreed.”


Heb “the silver is given to you”; NRSV “the money is given to you”; CEV “You can keep their money.” C. A. Moore ( Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes’ part. He translates, “Well, it’s your money.”


Heb “according to what is good in your eyes”; NASB “do with them as you please.”


Or “secretaries” (so NIV, NRSV, NLT).


Or “princes” (so NLT); CEV “highest officials.”


The words “stating that” are not in the Hebrew text but have been supplied in the translation for clarity.


Heb “children and women.” The translation follows contemporary English idiom, which reverses the order.


The LXX does not include the words “on the thirteenth day.”


Heb “peoples” (so NASB, NRSV).


Heb “runners.” So also in 8:10, 14 . Cf. NAB, NASB, NIV, NRSV “couriers.”


Or “went forth in haste” (so ASV).


Heb “with the word of the king.”


Heb “Mordecai.” The pronoun (“he”) was used in the translation for stylistic reasons. A repetition of the proper name here is redundant in terms of contemporary English style.


Heb “great.”


Heb “reached” (so NAB, NLT); KJV, NASB, NIV “came”; TEV “wherever the king’s proclamation was made known.”


Heb “great” (so KJV, NIV, NRSV, NLT); NAB “the Jews went into deep mourning.”


Heb “were spread to many”; KJV, NIV “many (+ people NLT) lay in sackcloth and ashes.”


The words “about Mordecai’s behavior” are not in the Hebrew text, but are supplied in translation for the sake of clarity. Cf. NIV, NLT “about Mordecai”; TEV, CEV “what Mordecai was doing.”


Heb “whom he caused to stand before her”; NASB “whom the king had appointed to attend her.”


Heb “concerning Mordecai, to know what this was, and why this was.”


Heb “given” (so KJV); NASB, NRSV, TEV, NLT “issued”; NIV “published”; NAB “promulgated.”


Heb “the words of Mordecai” (so KJV); NIV, NRSV, CEV “what Mordecai had said”; NLT “with Mordecai’s message.”


Heb “one is his law”; NASB “he (the king NIV) has but one law”


Heb “and he will live”; KJV, ASV “that he may live”; NIV “and spare his life.”


Heb “the words of Esther”; TEV, NLT “Esther’s message.”


Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.”


Heb “stand”; KJV, NASB, NIV, NLT “arise.”


Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate ( Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background.


Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9 .


Heb “I and my female attendants.” The translation reverses the order for stylistic reasons.


Heb “which is not according to the law” (so KJV, NASB); NAB “contrary to the law.”


Heb “of the house of the king”; NASB, NRSV “of the king’s palace.”


Heb “the house of the king”; NASB “the king’s rooms”; NIV, NLT “the king’s hall.” This expression is used twice in this verse. In the first instance, it is apparently the larger palace complex that is in view, whereas in the second instance the expression seems to refer specifically to the quarters from which the king governed.


Heb “the entrance of the house” (so ASV).


Heb “she obtained grace in his eyes”; NASB “she obtained favor in his sight”; NIV “he was pleased with her”; NLT “he welcomed her.”


Heb “What to you?”; NAB, NIV NRSV “What is it, Queen Esther?”


Heb “If upon the king it is good”; NASB “If it please the king.”


Heb “answered and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.


Heb “if upon the king it is good.” Cf. the similar expression in v. 4 , which also occurs in 7:3; 8:5; 9:13 .


Heb “and tomorrow” (so NASB); NAB, NRSV “and then.”


Heb “I will do according to the word of the king,” i.e., answer the question that he has posed. Cf. NCV “Then I will answer your question about what I want.”


Heb “happy and good of heart”; NASB “glad and pleased of heart”; NIV “happy and in high spirits.”


Heb “tremble from before him”; NIV “nor showed fear in his presence”; TEV “or show any sign of respect as he passed.”


Heb “sent and brought.” The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as “summoned” (so NAB) or “sent for” (NASB).


Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”


Heb “caused to come”; KJV “did let no man come in…but myself.”


Heb “called to her”; KJV “invited unto her”; NAB “I am to be her guest.”


Heb “his”; the referent (Haman) has been specified in the translation for clarity.


Heb “fifty cubits.” Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about seventy-five feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV “a seventy-five foot platform”; CEV “a tower built about seventy-five feet high.”


Or “joyful”; NRSV “in good spirits”; TEV “happy.”


Heb “and the sleep of the king fled.” In place of the rather innocuous comment of the Hebrew text, the LXX reads here, “And the Lord removed the sleep from the king.” The Greek text thus understands the statement in a more overtly theological way than does the Hebrew text, although even in the Hebrew text there may be a hint of God’s providence at work in this matter. After all, this event is crucial to the later reversal of Haman’s plot to destroy the Jewish people, and a sympathetic reader is likely to look beyond the apparent coincidence.


Heb “the book of the remembrances of the accounts of the days”; NAB “the chronicle of notable events.”


Heb “they”; the referent (the records) has been specified in the translation for clarity.


This individual is referred to as “Bigthan,” a variant spelling of the name, in Esth 2:21 .


Heb “to send a hand against”; NASB “had sought to lay hands on.”


Heb “honor and greatness.” The expression is a hendiadys (see the note on 5:10 for an explanation of this figure).


Heb “said in his heart” (so ASV); NASB, NRSV “said to himself.”


The final comment (“one on whose head the royal crown has been”) is not included in the LXX. tn Heb “a royal crown on his head.” The reference is to an official decoration or headdress for horses in royal service. See HALOT 506 s.v. כֶּתֶר ; DCH 4:477 s.v. כֶּתֶר . Cf. TEV “a royal ornament”; CEV “a fancy headdress.”