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Psalm 106
New English Translation

Psalm 106[a]

106 Praise the Lord.
Give thanks to the Lord, for he is good,
and his loyal love endures.[b]
2 Who can adequately recount the Lord’s mighty acts,
or relate all his praiseworthy deeds?[c]
3 How blessed are those who promote justice,
and do what is right all the time.
4 Remember me, O Lord, when you show favor to your people.
Pay attention to me, when you deliver,
5 so I may see the prosperity[d] of your chosen ones,
rejoice along with your nation,[e]
and boast along with the people who belong to you.[f]
6 We have sinned like[g] our ancestors;[h]
we have done wrong, we have done evil.
7 Our ancestors in Egypt failed to appreciate your miraculous deeds.
They failed to remember your many acts of loyal love,
and they rebelled at the sea, by the Red Sea.[i]
8 Yet he delivered them for the sake of his reputation,[j]
that he might reveal his power.
9 He shouted at[k] the Red Sea and it dried up;
he led them through the deep water as if it were a desert.
10 He delivered them from the power[l] of the one who hated them,
and rescued[m] them from the power[n] of the enemy.
11 The water covered their enemies;
not even one of them survived.[o]
12 They believed his promises;[p]
they sang praises to him.
13 They quickly forgot what he had done;[q]
they did not wait for his instructions.[r]
14 In the wilderness they had an insatiable craving[s] for meat;[t]
they challenged God[u] in the wastelands.
15 He granted their request,
then struck them with a disease.[v]
16 In the camp they resented[w] Moses,
and Aaron, the Lord’s holy priest.[x]
17 The earth opened up and swallowed Dathan;
it engulfed[y] the group led by Abiram.[z]
18 Fire burned their group;
the flames scorched the wicked.[aa]
19 They made an image of a calf at Horeb,
and worshiped a metal idol.
20 They traded their majestic God[ab]
for the image of an ox that eats grass.
21 They rejected[ac] the God who delivered them,
the one who performed great deeds in Egypt,
22 amazing feats in the land of Ham,
mighty acts[ad] by the Red Sea.
23 He threatened[ae] to destroy them,
but[af] Moses, his chosen one, interceded with him[ag]
and turned back his destructive anger.[ah]
24 They rejected the fruitful land;[ai]
they did not believe his promise.[aj]
25 They grumbled in their tents;[ak]
they did not obey[al] the Lord.
26 So he made a solemn vow[am]
that he would make them die[an] in the wilderness,
27 make their descendants[ao] die[ap] among the nations,
and scatter them among foreign lands.[aq]
28 They worshiped[ar] Baal of Peor,
and ate sacrifices offered to the dead.[as]
29 They made the Lord angry[at] by their actions,
and a plague broke out among them.
30 Phinehas took a stand and intervened,[au]
and the plague subsided.
31 This was credited to Phinehas as a righteous act
for all generations to come.[av]
32 They made him angry by the waters of Meribah,
and Moses suffered[aw] because of them,
33 for they aroused[ax] his temper,[ay]
and he spoke rashly.[az]
34 They did not destroy the nations,[ba]
as the Lord had commanded them to do.
35 They mixed in with the nations
and learned their ways.[bb]
36 They worshiped[bc] their idols,
which became a snare to them.[bd]
37 They sacrificed their sons and daughters to demons.[be]
38 They shed innocent blood—
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan.
The land was polluted by bloodshed.[bf]
39 They were defiled by their deeds,
and unfaithful in their actions.[bg]
40 So the Lord was angry with his people[bh]
and despised the people who belonged to him.[bi]
41 He handed them over to[bj] the nations,
and those who hated them ruled over them.
42 Their enemies oppressed them;
they were subject to their authority.[bk]
43 Many times he delivered[bl] them,
but they had a rebellious attitude,[bm]
and degraded themselves[bn] by their sin.
44 Yet he took notice of their distress,
when he heard their cry for help.
45 He remembered his covenant with them,
and relented[bo] because of his great loyal love.
46 He caused all their conquerors[bp]
to have pity on them.
47 Deliver us, O Lord, our God.
Gather us from among the nations.
Then we will give thanks[bq] to your holy name,
and boast about your praiseworthy deeds.[br]
48 The Lord God of Israel deserves praise,[bs]
in the future and forevermore.[bt]
Let all the people say, “We agree![bu] Praise the Lord!”[bv]

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Footnotes

  1. Psalm 106:1 sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.
  2. Psalm 106:1 tn Heb “for forever [is] his loyal love.”
  3. Psalm 106:2 tn Heb “[or] cause to be heard all his praise.”
  4. Psalm 106:5 tn Heb “good.”
  5. Psalm 106:5 tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”
  6. Psalm 106:5 tn Heb “with your inheritance.”
  7. Psalm 106:6 tn Heb “with.”
  8. Psalm 106:6 tn Heb “fathers” (also in v. 7).
  9. Psalm 106:7 tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.
  10. Psalm 106:8 tn Heb “his name,” which here stands metonymically for God’s reputation.
  11. Psalm 106:9 tn Or “rebuked.”
  12. Psalm 106:10 tn Heb “hand.”
  13. Psalm 106:10 tn Or “redeemed.”
  14. Psalm 106:10 tn Heb “hand.”
  15. Psalm 106:11 tn Heb “remained.”
  16. Psalm 106:12 tn Heb “his words.”
  17. Psalm 106:13 tn Heb “his works.”
  18. Psalm 106:13 tn Heb “his counsel.”
  19. Psalm 106:14 sn They had an insatiable craving. This is described in Num 11:4-35.
  20. Psalm 106:14 tn Heb “they craved [with] a craving.”
  21. Psalm 106:14 tn Heb “they tested God.”
  22. Psalm 106:15 tn Heb “and he sent leanness into their being.”sn Disease. See Num 11:33-34, where this plague is described.
  23. Psalm 106:16 tn Or “envied.”
  24. Psalm 106:16 tn Heb “the holy one of the Lord.”
  25. Psalm 106:17 tn Or “covered.”
  26. Psalm 106:17 tn Or “the assembly of Abiram.”
  27. Psalm 106:18 sn Verses 16-18 describe the events of Num 16:1-40.
  28. Psalm 106:20 tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the Lord states that his people (Israel) exchanged “their glory” (a reference to the Lord) for worthless idols.
  29. Psalm 106:21 tn Heb “forgot.”
  30. Psalm 106:22 tn Or “awe-inspiring acts.”
  31. Psalm 106:23 tn Heb “and he said.”
  32. Psalm 106:23 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
  33. Psalm 106:23 tn Heb “stood in the gap before him.”
  34. Psalm 106:23 tn Heb “to turn back his anger from destroying.”sn Verses 19-23 describe the events of Exod 32:1-35.
  35. Psalm 106:24 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
  36. Psalm 106:24 tn Heb “his word.”
  37. Psalm 106:25 sn They grumbled in their tents. See Deut 1:27.
  38. Psalm 106:25 tn Heb “did not listen to the voice of.”
  39. Psalm 106:26 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).
  40. Psalm 106:26 tn Heb “to cause them to fall.”
  41. Psalm 106:27 tn Or “offspring”; Heb “seed.”
  42. Psalm 106:27 tn Heb “and to cause their offspring to fall.” Some emend the verb to “scatter” to form tighter parallelism with the following line (cf. NRSV “disperse”).
  43. Psalm 106:27 tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.
  44. Psalm 106:28 tn Heb “joined themselves to.”sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.
  45. Psalm 106:28 tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).
  46. Psalm 106:29 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakhʿisuhu) being misread as וַיַּכְעִיסוּ (vayyakhʿisu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).
  47. Psalm 106:30 sn The intervention of Phinehas is recounted in Num 25:7-8.
  48. Psalm 106:31 tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsedaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God credits Abram’s faith as righteousness.
  49. Psalm 106:32 tn Heb “there was harm to Moses.”
  50. Psalm 106:33 tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.
  51. Psalm 106:33 tn Heb “his spirit.”
  52. Psalm 106:33 tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.sn Verses 32-33 allude to the events of Num 20:1-13.
  53. Psalm 106:34 tn That is, the nations of Canaan.
  54. Psalm 106:35 tn Heb “their deeds.”
  55. Psalm 106:36 tn Or “served.”
  56. Psalm 106:36 sn Became a snare. See Exod 23:33; Judg 2:3.
  57. Psalm 106:37 tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.
  58. Psalm 106:38 sn Num 35:33-34 explains that bloodshed defiles a land.
  59. Psalm 106:39 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).
  60. Psalm 106:40 tn Heb “the anger of the Lord burned against his people.”
  61. Psalm 106:40 tn Heb “his inheritance.”
  62. Psalm 106:41 tn Heb “gave them into the hand of.”
  63. Psalm 106:42 tn Heb “they were subdued under their hand.”
  64. Psalm 106:43 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).
  65. Psalm 106:43 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).
  66. Psalm 106:43 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
  67. Psalm 106:45 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
  68. Psalm 106:46 tn Or “captors.”
  69. Psalm 106:47 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
  70. Psalm 106:47 tn Heb “to boast in your praise.”
  71. Psalm 106:48 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
  72. Psalm 106:48 tn Heb “from everlasting to everlasting.”
  73. Psalm 106:48 tn Heb “surely” (אָמֵן,ʾamen), traditionally transliterated “amen.”
  74. Psalm 106:48 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
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Ezra 7:1-8:14
New English Translation

The Arrival of Ezra

7 Now after these things had happened, during the reign of King Artaxerxes[a] of Persia, Ezra came up from Babylon.[b] Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah, 2 who was the son of Shallum, who was the son of Zadok, who was the son of Ahitub, 3 who was the son of Amariah, who was the son of Azariah, who was the son of Meraioth, 4 who was the son of Zerahiah, who was the son of Uzzi, who was the son of Bukki, 5 who was the son of Abishua, who was the son of Phinehas, who was the son of Eleazar, who was the son of Aaron the chief priest. 6 This Ezra is the one who came up from Babylon. He was a scribe who was skilled in the law of Moses which the Lord God of Israel had given. The king supplied him with everything he requested, for the hand of the Lord his God was on him. 7 In the seventh year of King Artaxerxes, Ezra brought up[c] to Jerusalem some of the Israelites and some of the priests, the Levites, the attendants, the gatekeepers, and the temple servants. 8 He entered Jerusalem in the fifth month of the seventh year of the king. 9 On the first day of the first month he had determined to make[d] the ascent from Babylon, and on the first day of the fifth month he arrived at Jerusalem,[e] for the good hand of his God was on him. 10 Now Ezra had dedicated himself[f] to the study of the law of the Lord, to its observance, and to teaching[g] its statutes and judgments in Israel.

Artaxerxes Gives Official Endorsement to Ezra’s Mission

11 What follows[h] is a copy of the letter that King Artaxerxes gave to Ezra the priestly scribe.[i] Ezra was[j] a scribe in matters pertaining to the commandments of the Lord and his statutes over Israel:

12 [k] “Artaxerxes, king of kings, to Ezra the priest, a scribe of the law of the God of heaven:[l] 13 I have now issued a decree[m] that anyone in my kingdom from the people of Israel—even the priests and Levites—who wishes to do so may go up with you to Jerusalem. 14 You are authorized[n] by the king and his seven advisers to inquire concerning Judah and Jerusalem, according to the law of your God which is in your possession,[o] 15 and to bring silver and gold which the king and his advisers have freely contributed to the God of Israel, who resides in Jerusalem, 16 along with all the silver and gold that you may collect[p] throughout all the province of Babylon and the contributions of the people and the priests for the temple of their God which is in Jerusalem. 17 With this money you should be sure to purchase bulls, rams, and lambs, along with the appropriate[q] meal offerings and libations. You should bring them to the altar of the temple of your God which is in Jerusalem. 18 You may do whatever seems appropriate to you and your colleagues[r] with the rest of the silver and the gold, in keeping with the will of your God. 19 Deliver to[s] the God of Jerusalem the vessels that are given to you for the service of the temple of your God. 20 The rest of the needs for the temple of your God that you may have to supply,[t] you may do so from the royal treasury.

21 “I, King Artaxerxes, hereby issue orders to all the treasurers of[u] Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you— 22 up to 100 talents of silver, 100 cors of wheat, 100 baths of wine, 100 baths of olive oil,[v] and unlimited[w] salt. 23 Everything that the God of heaven has required should be precisely done for the temple of the God of heaven. Why should there be wrath[x] against the empire of the king and his sons? 24 Furthermore, be aware of the fact[y] that you have no authority to impose tax, tribute, or toll on any of the priests, the Levites, the musicians, the doorkeepers, the temple servants, or the attendants at the temple of this God.

25 “Now you, Ezra, in keeping with the wisdom of your God which you possess,[z] appoint judges[aa] and court officials who can arbitrate cases on behalf of all the people who are in Trans-Euphrates who know the laws of your God. Those who do not know this law should be taught. 26 Everyone who does not observe both the law of your God and the law of the king will be completely[ab] liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.”

27 [ac] Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem! 28 He has also conferred his favor on me before the king, his advisers, and all the influential leaders of the king. I gained strength as the hand of the Lord my God was on me, and I gathered leaders from Israel to go up with me.

The Leaders Who Returned with Ezra

8 These are the leaders[ad] and those enrolled with them by genealogy who were coming up with me from Babylon during the reign of King Artaxerxes:

2 from the descendants of Phinehas, Gershom;

from the descendants of Ithamar, Daniel;

from the descendants of David, Hattush 3 the son of Shecaniah;[ae]

from the descendants of Parosh, Zechariah, and with him were enrolled by genealogy 150 men;

4 from the descendants of Pahath Moab, Eliehoenai son of Zerahiah, and with him 200 men;

5 from the descendants of Zattu,[af] Shecaniah son of Jahaziel, and with him 300 men;

6 from the descendants of Adin, Ebed son of Jonathan, and with him 50 men;

7 from the descendants of Elam, Jeshaiah son of Athaliah, and with him 70 men;

8 from the descendants of Shephatiah, Zebadiah son of Michael, and with him 80 men;

9 from the descendants of Joab, Obadiah son of Jehiel, and with him 218 men;

10 from the descendants of Bani,[ag] Shelomith son of Josiphiah, and with him 160 men;

11 from the descendants of Bebai, Zechariah son of Bebai, and with him 28 men;

12 from the descendants of Azgad, Johanan son of Hakkatan, and with him 110 men;

13 from the descendants of Adonikam there were the latter ones.[ah] Their names were Eliphelet, Jeuel, and Shemaiah, and with them 60 men;

14 from the descendants of Bigvai, Uthai, and Zaccur,[ai] and with them[aj] 70 men.

Footnotes

  1. Ezra 7:1 sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464-423 b.c.), Ezra must have arrived in Jerusalem ca. 458 b.c., since Ezra 7:7-8 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king (Neh 1:1), or ca. 445 b.c. Some scholars, however, have suggested that Ezra 7:7 should be read as “the thirty-seventh year” rather than “the seventh year.” This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7-8 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404-358 b.c. In this understanding Ezra would have returned to Jerusalem ca. 398 b.c., a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c., and chapter seven, which opens with Ezra’s coming to Jerusalem in 458 b.c.
  2. Ezra 7:1 tn 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.
  3. Ezra 7:7 tc The translation reads the Hiphil singular וַיַּעֲל (vayyaʿal, “he [Ezra] brought up”) rather than the Qal plural וַיַּעַלוּ (vayyaʿalu, “they came up”) of the MT.tn Heb “he brought”; the referent (Ezra) has been specified in the translation for clarity.
  4. Ezra 7:9 tc The translation reads יִסַּד (yissad, “he appointed” [= determined]) rather than the reading יְסֻד (yesud, “foundation”) of the MT. (The words “to make” are supplied in the translation for clarity and for stylistic reasons.)
  5. Ezra 7:9 sn Apparently it took the caravan almost four months to make the 500 mile journey.
  6. Ezra 7:10 tn Heb “established his heart.”
  7. Ezra 7:10 tn Heb “to do and to teach.” The expression may be a hendiadys, in which case it would have the sense of “effectively teaching.”
  8. Ezra 7:11 tn Heb “this.”
  9. Ezra 7:11 tn Heb “the priest, the scribe.” So also in v. 21.
  10. Ezra 7:11 tn The words “Ezra was” are not in the Hebrew text but have been added in the translation for clarity.
  11. Ezra 7:12 sn Ezra 7:12-26 is written in Aramaic rather than Hebrew.
  12. Ezra 7:12 tn The verse ends with גְּמִיר וּכְעֶנֶת (gemir ukheʿenet) meaning “completed and now” or “perfect and now.” Some take the masculine form גְּמִיר (gemir) to apply to Ezra, as an expert scribe (Youngs, Holman, Darby). Many others take it as an abbreviated greeting “perfect (peace)” (KJV, NASB, ESV). Some simply render “Greetings” (NIV). The second term “and now” is understood either as beginning the letter’s text, i.e., that it belongs in the next verse (ESV), or as a form of “et cetera” meaning that the full introduction, whether of Ezra’s titles or of a lengthier list of greetings was deliberately omitted as extraneous to Ezra’s purposes here. The LXX interprets it as an introduction, “the message and answer are completed.”
  13. Ezra 7:13 tn Heb “from me is placed a decree.” So also in v. 21.
  14. Ezra 7:14 tn Aram “sent.”
  15. Ezra 7:14 tn Aram “in your hand.”
  16. Ezra 7:16 tn Aram “find.”
  17. Ezra 7:17 tn Aram “their meal offerings and their libations.”
  18. Ezra 7:18 tn Aram “brothers.”
  19. Ezra 7:19 tn Or “before.”
  20. Ezra 7:20 tn Aram “may fall to you to give.”
  21. Ezra 7:21 tn Aram “who are in.”
  22. Ezra 7:22 tc The translation reads מְשַׁח בַּתִּין (meshakh battin) rather than מְשַׁח בַּתִּין (battin meshakh) of the MT.
  23. Ezra 7:22 tn Aram “he did not write.”
  24. Ezra 7:23 tn The Aramaic word used here for “wrath” (קְצַף, qetsaf; 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.
  25. Ezra 7:24 tn Aram “we are making known to you.”
  26. Ezra 7:25 tn Aram “in your hand.”
  27. Ezra 7:25 tc For the MT reading שָׁפְטִין (shoftim, “judges”) the LXX uses the noun γραμματεῖς (grammateis, “scribes”).
  28. Ezra 7:26 tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14.
  29. Ezra 7:27 sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.
  30. Ezra 8:1 tn Heb “the heads of their families.”
  31. Ezra 8:3 tc 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 (mibbene, “from the sons of”) in the MT to בֵּן (ben, “[the] son of”). Cf. NAB, TEV, CEV, NLT.
  32. Ezra 8:5 tc The MT lacks “of Zattu.” The translation adopted above follows the LXX in including the words.
  33. Ezra 8:10 tc The MT lacks “Bani.” It is restored on the basis of certain LXX mss.
  34. Ezra 8:13 tn 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).
  35. Ezra 8:14 tc The translation reads with the Qere, the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וְזַּכּוּר (vezakkur, “and Zaccur”) rather than the Kethib of the MT, וְזַבוּד (vezavud, “and Zabbud”).
  36. Ezra 8:14 tn 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).
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