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Neh Intro C1 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13

Neh 2 V1 V2 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20

Parallel NEH 2:3

Note: This view shows ‘verses’ which are not necessarily natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for Bible-translators and others doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still early looks into the drafted texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

B I ◄ ← Neh 2:3 ↓ → ► ≡ ═ ©  

Text critical issues=none Clarity of original=clear Importance to us=normal Speaker(s)=Narrator (All still tentative.)

OET (OET-RV) and I answered the king, “May the king live forever. I can’t help but look unhappy when the city containing my ancestors’ graves has had its gates burnt down and it’s now abandoned.”[ref]


2:3: 2Ki 25:8-10; 2Ch 36:19; Jer 52:12-14.OET logo mark

OET-LV And_I_said to/for_the_king the_king forever_perpetuity may_he_live why not face_of_my will_they_be_sad that the_city the_house_of the_tombs_of my_ancestors_of_my is_desolate and_gates_of_its they_have_been_consumed by_fire.OET logo mark

UHB וָ⁠אֹמַ֣ר לַ⁠מֶּ֔לֶךְ הַ⁠מֶּ֖לֶךְ לְ⁠עוֹלָ֣ם יִחְיֶ֑ה מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗⁠י אֲשֶׁ֨ר הָ⁠עִ֜יר בֵּית־קִבְר֤וֹת אֲבֹתַ⁠י֙ חֲרֵבָ֔ה וּ⁠שְׁעָרֶ֖י⁠הָ אֻכְּל֥וּ בָ⁠אֵֽשׁ׃ס ‡
   (vā⁠ʼomar la⁠mmelek ha⁠mmelek lə⁠ˊōlām yiḩyeh maddūˊa loʼ-yērəˊū fāna⁠y ʼₐsher hā⁠ˊir bēyt-qiⱱrōt ʼₐⱱota⁠y ḩₐrēⱱāh ū⁠shəˊārey⁠hā ʼukkəlū ⱱā⁠ʼēsh.§)

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX (EZR 12:3) καὶ εἶπα τῷ βασιλεῖ, ὁ βασιλεὺς εἰς τὸν αἰῶνα ζήτω· διὰ τί οὐ μὴ γένηται πονηρὸν τὸ πρόσωπόν μου, διότι ἡ πόλις οἶκος μνημείων πατέρων μου ἠρημώθη, καὶ αἱ πύλαι αὐτῆς κατεβρώθησαν ἐν πυρί;
   (kai eipa tōi basilei, ho basileus eis ton aiōna zaʸtō; dia ti ou maʸ genaʸtai ponaʸron to prosōpon mou, dioti haʸ polis oikos mnaʸmeiōn paterōn mou aʸraʸmōthaʸ, kai hai pulai autaʸs katebrōthaʸsan en puri;)

BrTr and I said to the king, Let the king live for ever: why should not my countenance be said, forasmuch as the city, even the home of the sepulchres of my fathers, has been laid waste, and her gates have been devoured with fire?


ULT And I said to the king, “May the king live to eternity! Why should not my face be unpleasant, when the city, the house of the graves of my fathers, is desolate, and its gates have been consumed by fire.”

UST I replied to the king, “Your Majesty, I hope you will live a very long time! I am sorry, but I cannot help being sad. I am sad because the city of Jerusalem, the place where my ancestors are buried, lies in ruins. Our enemies have burned down its gates.”

BSB & MSB and replied to the king, “May the king live forever! Why should I not be sad when the city where my fathers are buried lies in ruins, and its gates have been destroyed by fire?”

OEB No OEB NEH 2:3 book available

WEBBE & WMBB I said to the king, “Let the king live forever! Why shouldn’t my face be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates have been consumed with fire?”

NET I replied to the king, “O king, live forever! Why would I not appear dejected when the city with the graves of my ancestors lies desolate and its gates destroyed by fire?”

LSV and say to the king, “Let the king live for all time! Why should my face not be sad, when the city, the place of the graves of my fathers, [is] a desolation, and its gates have been consumed with fire?”

FBV but I replied to the king, “Long live the king! How can I help being sad? The city where my forefathers are buried is in ruins, and its gates have been burned down.”

T4T I replied, “Your majesty, I hope you will live a very long time! But ◄how can I prevent myself from being sad, because the city where my ancestors are buried has been destroyed and is in ruins?/I cannot keep myself from looking sad, because the city where my ancestors are buried has been destroyed and is in ruins.► [RHQ] Even the city gates have been completely burned.”

LEB I said to the king, “May the king live forever! Why should my face not be sad when the city of my ancestors’[fn] burial site[fn] is ruined and her gates are consumed by fire?”


2:3 Or “fathers’ ”

2:3 Hebrew “sites”

BBE And said to the king, May the king be living for ever: is it not natural for my face to be sad, when the town, the place where the bodies of my fathers are at rest, has been made waste and its doorways burned with fire?

Moff I said to the king, “May the king live for ever! And why should not my face be sad, when the city with my fathers’ graves in it is lying waste, and its gates have been burned with fire?”

JPS And I said unto the king: 'Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire?'

ASV And I said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?

DRA And I said to the king: O king, live for ever: why should not my countenance be sorrowful, seeing the city of the place of the sepulchres of my fathers is desolate, and the gates thereof are burnt with fire?

YLT and say to the king, 'Let the king to the age live! wherefore should not my face be sad, when the city, the place of the graves of my fathers, [is] a waste, and its gates have been consumed with fire?'

Drby And I said to the king, Let the king live for ever! Why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lies waste, and its gates are consumed with fire?

RV And I said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?
   (And I said unto the king, Let the king live forever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres/tombs, lieth/lies waste, and the gates thereof are consumed with fire?)

SLT And saying to the king, O king, thou wilt live forever: wherefore shall not my face be sad when the city of the house of my father’s sepulchres was laid waste, and its gates consumed with fire?

Wbstr And said to the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchers, lieth waste, and its gates are consumed with fire?

KJB-1769 And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?
   (And said unto the king, Let the king live forever: why should not my countenance be sad, when the city, the place of my fathers’ sepulchres/tombs, lieth/lies waste, and the gates thereof are consumed with fire?)

KJB-1611 And said vnto the king, Let the king liue for euer: why should not my countenance be sad, when the city, the place of my fathers Sepulchres, lyeth waste, and the gates thereof are consumed with fire?
   (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))

Bshps And sayde vnto the king, God saue the king for euer: Howe shoulde I not loke sadly, when the citie and place of my fathers burials lye waste, and the gates therof are consumed with fire?
   (And said unto the king, God save the king forever: How should I not look sadly, when the city and place of my fathers burials lie waste, and the gates thereof are consumed with fire?)

Gnva And I said to the King, God saue the King for euer: why should not my countenance be sad, when the citie and house of the sepulchres of my fathers lieth waste, and the gates thereof are deuoured with fire?
   (And I said to the King, God save the King forever: why should not my countenance be sad, when the city and house of the sepulchres/tombs of my fathers lieth/lies waste, and the gates thereof are devoured with fire?)

Cvdl & sayde vnto the kynge: God saue the kynges life for euer, shulde I not loke sadly? the cite of my fathers buryall lyeth wayest, & the portes therof are consumed wt the fyre.
   (and said unto the king: God save the kings life forever, should I not look sadly? the cite of my fathers burial lieth/lies waste, and the ports thereof are consumed with the fire.)

Wycl and seide to the kyng, Kyng, lyue thou withouten ende; whi moreneth not my cheer? for the citee of the hows of the sepulcris of my fadir is desert, `ether forsakun, and the yatis therof ben brent with fier.
   (and said to the king, King, live thou/you without end; why mourns not my cheer? for the city of the house of the sepulchres/tombs of my father is desert, either forsaken, and the gates thereof been burnt with fire.)

Luth und sprach zum Könige: Der König lebe ewiglich! Sollte ich nicht übel sehen? Die Stadt, da das Haus des Begräbnisses meiner Väter ist, liegt wüste und ihre Tore sind mit Feuer verzehret.
   (and spoke for_the king(s): The king live forever! Should I not bad/evil see? The city, there the house the burial mine fathers is, lies(v) desert and their/her gates/goals are with fire(n) consumed.)

ClVg et dixi regi: Rex, in æternum vive: quare non mœreat vultus meus, quia civitas domus sepulchrorum patris mei deserta est, et portæ ejus combustæ sunt igni?
   (and I_said to_rule: King, in/into/on eternal vive: why not/no may_grieve face mine, because city home of_graves of_the_father my/mine deserted it_is, and gates his/her burnt are fire?)


HAP Hebrew accents and phrasing: See Allan Johnson's Hebrew accents and phrasing analysis.

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / hyperbole

הַ⁠מֶּ֖לֶךְ לְ⁠עוֹלָ֣ם יִחְיֶ֑ה

(Some words not found in UHB: and,I_said to/for=the_king the=king forever,perpetuity live why not sad face_of,my which/who the=city house_of graves_of my_ancestors_of,my lies_in_ruins and,gates_of,its destroyed by,fire )

Nehemiah is showing honor to King Artaxerxes. Here, to eternity is an exaggeration that refers to a long life. Alternate translation: [Long live the king] or [May you have a long life]

Note 2 topic: figures-of-speech / 123person

הַ⁠מֶּ֖לֶךְ לְ⁠עוֹלָ֣ם יִחְיֶ֑ה

(Some words not found in UHB: and,I_said to/for=the_king the=king forever,perpetuity live why not sad face_of,my which/who the=city house_of graves_of my_ancestors_of,my lies_in_ruins and,gates_of,its destroyed by,fire )

Nehemiah addresses the king in the third person as a sign of respect. You can indicate this respect by adding an expression such as “Your Majesty.”

Note 3 topic: figures-of-speech / rquestion

מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗⁠י

why not sad face_of,my

Nehemiah is making a statement, not asking a question. He does not expect the king to give him reasons why he should not be sad. Instead, he is using the question form for emphasis. If it would be helpful in your language, you could translate this as a statement. Alternate translation: [I am sorry, but I cannot help being sad]

Note 4 topic: figures-of-speech / synecdoche

מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗⁠י

why not sad face_of,my

Nehemiah refers to himself by one part of him, his face, because the face shows one’s emotions. Alternate translation: [I have very good reasons to be sad]

Note 5 topic: figures-of-speech / idiom

מַדּ֜וּעַ לֹא־יֵרְע֣וּ פָנַ֗⁠י

why not sad face_of,my

Here, unpleasant refers to a person looking sad or upset. Alternate translation: [I have very good reasons to be sad]

Note 6 topic: figures-of-speech / explicit

הָ⁠עִ֜יר & חֲרֵבָ֔ה

the=city & lies_in_ruins

The city means Jerusalem. If it would be helpful in your language, you could say this explicitly. Alternate translation: [the city of Jerusalem … lies in ruins]

Note 7 topic: figures-of-speech / metaphor

בֵּית־קִבְר֤וֹת אֲבֹתַ⁠י֙

(Some words not found in UHB: and,I_said to/for=the_king the=king forever,perpetuity live why not sad face_of,my which/who the=city house_of graves_of my_ancestors_of,my lies_in_ruins and,gates_of,its destroyed by,fire )

Here, house is a figurative way of referring to a place. Alternate translation: [the place where my ancestors are buried]

Note 8 topic: figures-of-speech / metonymy

בֵּית־קִבְר֤וֹת אֲבֹתַ⁠י֙

(Some words not found in UHB: and,I_said to/for=the_king the=king forever,perpetuity live why not sad face_of,my which/who the=city house_of graves_of my_ancestors_of,my lies_in_ruins and,gates_of,its destroyed by,fire )

Here, fathers means ancestors. Alternate translation: [the place where my ancestors are buried]

Note 9 topic: figures-of-speech / activepassive

וּ⁠שְׁעָרֶ֖י⁠הָ אֻכְּל֥וּ בָ⁠אֵֽשׁ

(Some words not found in UHB: and,I_said to/for=the_king the=king forever,perpetuity live why not sad face_of,my which/who the=city house_of graves_of my_ancestors_of,my lies_in_ruins and,gates_of,its destroyed by,fire )

If it would be helpful in your language, you could say this with an active form. Alternate translation: [fire has destroyed its gates] or [our enemies have burned its gates]


BMM BibleMapper.com Maps:

Map

Poster Map of Jerusalem during the Time of Nehemiah, circa 445 B.C.

Author’s Note: This map draws heavily upon the careful work of Dr. Leen Ritmeyer (www.ritmeyer.com) regarding the probable location of gates, walls, and other features, though I have deviated at points from his data, based on my own research and conclusions.

A wealth of archaeological evidence supports the existence and location of many of the structures shown on this map, and great care has been taken to correlate them as faithfully as possible with the data provided in the book of Nehemiah and other biblical texts. Nevertheless, the specific identification of virtually all of these items is open to great debate. For this reason, no attempt has been made on this map to indicate any degree of uncertainty for the identifications that have been included, since the vast majority of these would be marked as uncertain anyway.

The shaded relief has been overlaid with the Ordnance Survey of Jerusalem (1865), by Charles Wilson.

The book of Nehemiah is one of the last books of the Old Testament written, and it recounts the efforts of Nehemiah to rebuild the walls of Jerusalem long after they had been destroyed by the Babylonians (2 Kings 24-25; 2 Chronicles 36:17-21; Jeremiah 39:1-10; see “Nebuchadnezzar’s Final Campaign against Judah” map). Nehemiah had been a trusted official in the Persian royal court who acquired a special commission to return to his ancestral land of Judea for the rebuilding effort (Nehemiah 1-2; see “Jews Return from Exile” map). After arriving in Jerusalem, he quickly surveyed the condition of the walls and then organized the people of Judea into work teams (Nehemiah 2-3). These teams each worked on a designated portion of the walls, and the entire project was completed in 52 days (Nehemiah 6:15). The builders came from Jerusalem and from towns throughout the greater province of Judea, and most of these towns are included in the map of “Judea under Persian Rule”.

It is far beyond the scope of this article to present all the textual and archaeological evidence that forms the basis for the identifications made on this map, but two specific portions of this map seem to warrant explanation:

One Gate of Ephraim or Two?

The Gate of Ephraim is mentioned in Nehemiah 8:16 and 12:39, and it is noted as lying along the path of the walls that Nehemiah rebuilt. This has indirectly led to some confusion, however, regarding the location of another gate called the Gate of Ephraim in 2 Kings 14:13 and 2 Chronicles 25:23, which both note that King Jehoash of Israel broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate, a distance of 400 cubits. This confusion stems from equating the Gate of Ephraim mentioned in 2 Kings and 2 Chronicles with the Gate of Ephraim mentioned in Nehemiah. Assuming the biblical text to be reliable, this assumption would require that the Corner Gate, which is mentioned also in 2 Chronicles 26:9; Jeremiah 31:38; and Zechariah 14:10, would have been located somewhere along the wall about 600 feet (183 meters) from the Gate of Ephraim. Placing it directly west of the Gate of Ephraim of Nehemiah would place it very close to the Middle Gate, perhaps suggesting that the Middle Gate was in fact the Corner Gate. But Jeremiah’s mention of both the Middle Gate (39:3) and the Corner Gate (Jeremiah 31:38) in the same book makes this equation unlikely. Placing the Corner Gate directly north of the Gate of Ephraim near the northwestern corner of the Temple Mount seems plausible at first glance, but this location is very hard to reconcile with both Jeremiah 31:38 and Zechariah 14:10. Jeremiah 31:38 traces a line from the Tower of Hananel to the Corner Gate, but this would make little sense if the Corner Gate were located in very close proximity to the Tower of Hananel. Similarly, Zechariah 14:10 appears to be using the Corner Gate as a marker for the far western extreme of Jerusalem, but a location at the northwest corner of the Temple Mount hardly seems like the intended location.

A more likely solution can be found by regarding the Gate of Ephraim of 2 Kings 14 and 2 Chronicles 25 as different than the Gate of Ephraim of Nehemiah, though perhaps the Gate of Ephraim had been renamed after the exile to hearken back to the old Gate of Ephraim, which had been destroyed. If this is true, the earlier Gate of Ephraim may actually have been the same as the Middle Gate of Jeremiah 39:3 (Jeremiah never mentions the Gate of Ephraim), or perhaps it was a gate near where the Middle Gate was built later. This location, then, would place the Corner Gate at the far western corner of the larger wall around greater Jerusalem, as shown on this map. The distance between these two gates is about 600 feet (183 meters), and the appropriately named Corner Gate would be a fitting candidate to mark the far western extreme of the city.

It should also be noted that this solution, however, requires that the first Gate of Ephraim existed prior to Hezekiah’s building activity. This stands in contrast to the common assertion that the wall encompassing greater Jerusalem (which Josephus calls the First Wall) was built by Hezekiah in response to the dramatic increase in residents that relocated to Jerusalem due to the fall of the northern kingdom of Israel. But the only mention in the Bible of Hezekiah building a new wall is 2 Chronicles 32:5, which notes that he built a wall “outside” the wall that was broken down (2 Chronicles 32:5). This is most likely referencing a wall in the Kidron Valley that has since been found by archaeology, and perhaps a second wall around the Temple Mount. So it would seem that elsewhere Hezekiah merely repaired or replaced portions of a wall that already existed but was in disrepair. This synchronizes well with Isaiah 22:11, where Isaiah rebukes a leader (perhaps Hezekiah) for breaking down houses “to fortify the wall” (not build a new one).

Wall Enclosing the King’s Pool

Another common assumption that is difficult to correlate with Nehemiah is the placement of the King’s Pool and the Lower Pool outside the main wall of the City of David. (The King’s Pool was likely the same as the Old Pool mentioned in Isaiah 22:11. The Lower Pool appears to be alternately called elsewhere the [Pool of] Shiloah/Siloam [Isaiah 8:6] and the Pool of Shelah [Nehemiah 3:15], which is fed by the Dragon’s Spring [Nehemiah 2:13].) Two different passages in Nehemiah (Nehemiah 3:13; 12:31) clearly trace a path along a wall from the Valley Gate (likely midway up the western wall of the City of David) directly to the Dung Gate, with no mention of any other gates or distinct changes in direction. Likewise, both Nehemiah 3:15 and 12:37 note that the Fountain Gate (likely located immediately northeast of the King’s Pool on this map) was reached after passing by the Dung Gate. This author has become convinced that this requires that the Dung Gate lay along a portion of the wall that must have extended directly from the area of the Valley Gate. Further details are given in Nehemiah 3:13, which notes that Hanun and the inhabitants of Zanoah repaired 1000 cubits (1500 feet; 457 meters) of the wall from the Valley Gate to the Dung Gate. If the Valley Gate and the Dung Gate were indeed located at the two places shown on this map, and a wall between them followed the path shown here, the distance between them along the wall would have measured about 1548 feet (472 meters), or 1032 cubits–extremely close to the 1000-cubit distance given in Nehemiah 3:13. The existence of this wall is also supported by Isaiah 22:11-12, which notes that a reservoir for the waters of the Old Pool (likely the same as the King’s Pool on this map) had been built “between the two walls.” This could be understood to refer to Josephus’s First Wall and the wall immediately north of the King’s Pool, but this author suspects instead that it is referring to the wall that must have already existed immediately south of the Lower Pool and the King’s Pool on this map.

B I ◄ ← Neh 2:3 ↑ → ► ≡ ═ ©