Nehemiah 6:15

The Rebuilding of the Wall Is Finally Completed

6:15 So the wall was completed on the twenty-fifth day of Elul, in just fifty-two days.

Nehemiah 6:1

Opposition to the Rebuilding Efforts Continues

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),

Nehemiah 1:3

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 

Nehemiah 1:1

A Prayer of Nehemiah

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.

Nehemiah 1:1

A Prayer of Nehemiah

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.

Nehemiah 1:1-2

A Prayer of Nehemiah

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 

Nehemiah 1:1

A Prayer of Nehemiah

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.

Psalms 110:3

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 

Psalms 110:2

110:2 The Lord ²⁸  extends ²⁹  your dominion ³⁰  from Zion.

Rule in the midst of your enemies!

Colossians 1:16-17

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.

Philippians 2:13

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ³³  what is pleasing before him through Jesus Christ, to whom be glory forever. ³⁴  Amen.

[1:3]  ¹ tn Heb “great.”

[1:3]  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.

[1:1]  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. A.D. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.

[1:1]  ⁴ sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the LORD comforts.”

[1:1]  ⁵ tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).

[1:1]  ⁶ tn Heb “Shushan.”

[1:1]  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. A.D. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.

[1:1]  ⁸ sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the LORD comforts.”

[1:1]  ⁹ tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).

[1:1]  ¹⁰ tn Heb “Shushan.”

[1:1]  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. A.D. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.

[1:1]  ¹² sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the LORD comforts.”

[1:1]  ¹³ tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).

[1:1]  ¹⁴ tn Heb “Shushan.”

[1:2]  ¹⁵ tn Heb “brothers.”

[1:2]  ¹⁶ tn The Hebrew text does not include the words “to me”; these words were supplied in the translation for the sake of clarity.

[1:2]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  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. A.D. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.

[1:1]  ¹⁹ sn The name Nehemiah in Hebrew (נְחֶמְיָה, nÿkhemyah) means “the LORD comforts.”

[1:1]  ²⁰ tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).

[1:1]  ²¹ tn Heb “Shushan.”

[110:3]  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.”

[110:3]  ²³ tn Heb “in the day of your power.”

[110:3]  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 mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  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.

[110:3]  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.

[110:3]  ²⁷ tn Heb “to you [is].”

[110:2]  ²⁸ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ²⁹ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ³⁰ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[1:16]  ³¹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ³² tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[13:21]  ³³ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ³⁴ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.