6:15 So the wall was completed on the twenty-fifth day of Elul, in just fifty-two days.
6:1 When Sanballat, Tobiah, Geshem the Arab, and the rest of our enemies heard that I had rebuilt the wall and no breach remained in it (even though up to that time I had not positioned doors in the gates),
1:3 They said to me, “The remnant that remains from the exile there in the province are experiencing considerable 1 adversity and reproach. The wall of Jerusalem lies breached, and its gates have been burned down!” 2
1:1 3 These are the words of Nehemiah 4 son of Hacaliah:
It so happened that in the month of Kislev, in the twentieth year, 5 I was in Susa 6 the citadel.
1:1 7 These are the words of Nehemiah 8 son of Hacaliah:
It so happened that in the month of Kislev, in the twentieth year, 9 I was in Susa 10 the citadel.
1:1 11 These are the words of Nehemiah 12 son of Hacaliah:
It so happened that in the month of Kislev, in the twentieth year, 13 I was in Susa 14 the citadel. 1:2 Hanani, who was one of my relatives, 15 along with some of the men from Judah, came to me, 16 and I asked them about the Jews who had escaped and had survived the exile, and about Jerusalem. 17
1:1 18 These are the words of Nehemiah 19 son of Hacaliah:
It so happened that in the month of Kislev, in the twentieth year, 20 I was in Susa 21 the citadel.
110:3 Your people willingly follow you 22 when you go into battle. 23
On the holy hills 24 at sunrise 25 the dew of your youth 26 belongs to you. 27
110:2 The Lord 28 extends 29 your dominion 30 from Zion.
Rule in the midst of your enemies!
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 31 whether principalities or powers – all things were created through him and for him.
1:17 He himself is before all things and all things are held together 32 in him.
1 tn Heb “great.”
2 tn 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.
3 sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca.
4 sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the
5 tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).
6 tn Heb “Shushan.”
7 sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca.
8 sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the
9 tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).
10 tn Heb “Shushan.”
11 sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca.
12 sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the
13 tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).
14 tn Heb “Shushan.”
15 tn Heb “brothers.”
16 tn The Hebrew text does not include the words “to me”; these words were supplied in the translation for the sake of clarity.
17 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
18 sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca.
19 sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the
20 tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).
21 tn Heb “Shushan.”
22 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
23 tn Heb “in the day of your power.”
24 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
25 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
26 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
27 tn Heb “to you [is].”
28 tn Since the
29 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
30 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
31 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
32 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
33 tc Some
34 tc ‡ Most