1 sn (1:1) In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, "Ezra wrote his book" (b. Baba Bathra 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 used in modern printed editions of the Hebrew Bible (BHK and BHS).
2sn (1:1) The name Nehemiah in Hebrew (hymjn) means "the LORD comforts."
3tn (1:1) Heb "Shushan."
4tn (1:2) Heb "brothers."
5tn (1:2) The Hebrew text does not include the words "to me"; these were supplied in the translation for the sake of clarity.
6tn (1:3) Heb "great."
7tn (1:3) Heb "have been burned with fire" (so also in Neh 2:17). The words "with fire" have not been included in the translation for stylistic reasons.
8tn (1:4) Heb "sat down."
9tn (1:5) Heb "the covenant and loyal love." The phrase is a hendiadys (two terms used to denote one idea): 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).
10tn (1:5) Heb "keep." The Hebrew verb rmv ("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 (3.c).
11tn (1:6) Heb "have sinned." For stylistic reasons--to avoid redundancy in English--this was translated as "committed."
12tn (1:6) Heb "the house of my father."
13tn (1:8) Heb "peoples."
14tn (1:9) Heb "turn to me."
15tn (1:9) Heb "keep." See the note on the word "obey" in Neh 1:5.
16tn (1:9) Heb "at the end of the heavens."
17tn (1:11) The interjection aNa (´anna´) is an emphatic term of entreaty: "please!" (BDB 58; HALOT 70). 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).
18tn (1:11) Heb "let your ear be attentive."
19tn (1:11) Heb "fear."
20tn (1:11) Heb "grant compassion." The words "to me" are supplied in the translation for the sake of smoothness and style in English.
21tn (1:11) The vav on ynaw ("Now, I") introduces a disjunctive parenthetical clause that provides background information to the reader.
1tc (2:1) The translation reads with the LXX ynpl /yyw weyayin lepanay ("and wine before me") rather than wynpl /yy yayin lepanayw ("wine before him") of the MT. The initial vav on original /yyw ("and wine") probably dropped out due to haplograpy or orthographic confusion with the two yodhs which follow. The final vav on wynpl ("before him") in the MT was probably added due to dittography with the vav on the immediately following word.
2tc (2:1) The translation reads <ynpl lepanim ("formerly") rather than wynpl lepanayw ("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.
3tn (2:1) This expression is either to be inferred from the context, or perhaps one should read wynpl lepanayw ("before him"; cf. the MT) in addition to <ynpl lepanim ("formerly") See preceding note on the word "previously."
4tn (2:3) Heb "fathers" (also in v. 5).
5tn (2:3) Heb "devoured" or "eaten" (so also in Neh 2:13).
6tn (2:4) Heb "said to me."
7tn (2:7) Heb "across the river," here and often elsewhere in the Book of Nehemiah.
8tc (2:8) One medieval Hebrew MS, the Syriac Peshitta, Vulgate, and the Arabic read here the plural tomojlW ("walls") against the singular tmojlW in the MT. The plural holem vav might have dropped out due to dittography or the plural form might have been written defectively.
9tn (2:8) The Hebrew text does not include the expression "these provisions," but it is implied.
10tn (2:12) Heb "the animal."
11tn (2:13) Or "Well of the Serpents"; or "Well of the Jackals."
12tc (2:13) For the MT reading rbc c)b@r ("inspecting") the LXX erroneously has rbv v)b@r ("breaking"). However, further destruction of Jerusalem's walls was obviously not a part of Nehemiah's purpose.
13tn (2:18) Heb "the words of the king which he had spoken to me."
14tn (2:18) Heb "Arise!"
15tn (2:18) Heb "strengthened their hands."
16tn (2:19) The Hebrew text does not include the words "all this," but they have been added in the translation for clarity.
17tn (2:20) Heb "will arise and build." The idiom "arise and..." means to begin the action described by the second verb.
18tn (2:20) Heb "portion or right or remembrance." The expression is probably a hendiatris (three terms used to denote one idea): the first two nouns retain their full nominal function, while the third noun functions adjectivally ("right or remembrance" = "ancient right").
1tn (3:1) Heb "his brothers the priests."
2tc (3:1) The MT adds WhWvDq ("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.
3tc (3:1) The translation reads duw (we´ad, "and unto") rather than the MT reading du (´ad, "unto"). The original vav was probably dropped accidentally due to haplography with the final vav on the immediately preceding word in the MT.
4tn (3:2) Heb "it."
5tn (3:5) Heb "their nobles."
6tn (3:5) Heb "bring their neck."
7tn (3:5) The plural form <hynda ("lords") is probably a plural of majesty referring to Nehemiah (e.g., Isa 19:4; see GKC §124.i).
8tn (3:6) Or "the Old Gate."
9tn (3:7) Heb "to the seat."
10tc (3:8) Assuming that the MT reading WbzuYw (wayya´azebu) is related to the root bzu I ("to abandon")--which makes little sense contextually--some interpreters emend the MT to WrzuYw (wayya´azeru, "they aided"), as suggested by the editors of BHS. However, it is better to relate this term to the root bzu II meaning "to restore; to repair" (BDB 738) or "to plaster" (HALOT 807). 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). The related Mishnaic Hebrew noun hbyzum refers to a "plastered floor." This Hebrew root is probably related to the cognate Ugaritic, Old South Arabic and Sabaean verbs that mean "to restore" and "to prepare; to lay" (see BDB 738; HALOT 807). Some scholars in the nineteenth century suggested that this term be nuanced "paved." However, most modern translators favor "repaired" or "restored."
11tn (3:8) 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.
12tc (3:10) The translation reads dgn (neged, "before") with a few medieval Hebrew MSS, some MSS of the LXX, the Syriac Peshitta, and the Vulgate, rather than dgnw (weneged, "and before") of the MT.
13tc (3:12) 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 wynbW (ubanayw, "and his sons") rather than the MT reading wytonbW (ubenotayw, "and his daughters"). Some scholars emend the MT to wynbW (ubonayw, "and his builders"). On the other hand, the MT is clearly the more difficult reading, and so it is preferred.
14tn (3:13) 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).
15tn (3:15) The Hebrew word translated "Pool of Siloam" is jlVh (hasselah, "water-channel"; see Holladay, 372), referring 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; Holladay, 372.
16tc (3:17) The translation reads luw (we´al, "and unto") with several medieval Hebrew MSS and some MSS of LXX, rather than the MT reading lu (´al, "unto").
17tn (3:18) Heb "brothers."
18tc (3:18) The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta yNB (binnuy) rather than the MT reading yWB (bawway).
19tn (3:21) Heb "the house of Eliashib."
20tc (3:25) The MT lacks the phrase qyzjh wyrja ("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.
21tn (3:25) Heb "house of the king."
22tc (3:26) The Hebrew text lacks the verb "worked." It is implied, however, and has been supplied in the translation.
23tc (3:30) The translation reads wyrja (`aharayw, "after him") with the Qere and many medieval Hebrew MSS, rather than the reading yrja (`aharay, "after me") of the MT. So also in v. 31.
1sn (3:33) Beginning with 4:1, the verse numbers through 4:23 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:33 HT, 4:2 ET = 3:34 HT, 4:3 ET = 3:35 HT, 4:4 ET = 3:36 HT, 4:5 ET = 3:37 HT, 4:6 ET = 3:38 HT, 4:7 ET = 4:1 HT, etc., through 4:23 ET = 4:17 HT. Thus in the Hebrew Bible chap. 3 of the Book of Nehemiah has 38 verses, while chap. 4 has only 17 verses.s
2tn (4:2) Heb "brothers."
3tc (4:2) The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt.
4tn (4:5) The Hiphil stem of suK may mean: (1) "to provoke to anger"; (2) "to bitterly offend"; or (3) "to grieve" (BDB 494-5; HALOT 491). The Hebrew lexicons suggest that "bitterly offend" is the most appropriate nuance here.
5tn (4:5) Heb "before the builders." The preposition dgn ("before") here connotes "in the sight of" or "in the view of" (BDB 617 [1.a]; HALOT 666 [1.a]).
6tn (4:6) Heb "up to its half."
7tn (4:6) Heb "the people had a heart to work."
8sn (4:1) Chapter 4 begins here in the Hebrew text (BHS). See the note at 4:1.
9tn (4:8) Heb "to fight."
10tn (4:9) Heb "against them." The words "to protect" are added in the translation for the sake of clarity and smoothness. Some emend MT <hylu (´alehem, "against them") to hylu (´aleha, "against it," i.e., Jerusalem).
11tn (4:10) Heb "burden-bearers."
12tn (4:11) Heb "said."
13tn (4:11) Heb "see."
14tn (4:12) Heb "ten times."
15tc (4:12) The MT reads the anomalous tomqMh-lKm (mikkol hammeqomot, "from every place") but the BHS editors propose toMzMh-lK (kol hammezimmot, "about every scheme"). The initial mem found in the MT was added accidentally due to dittography with the final mem on the immediately preceding word, and the MT qof arose due to orthographic confusion with the similar looking zayin. The emendation restores sense to the line that is lacking 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.".
16tc (4:12) The MT reads WbWvT (tasubu, "you turn") which is awkward contextually. The BHS editors propose emending to Wbvj (hasebu, "they were plotting") which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking j and t, and the resultant dittography of middle vav in MT. See also the preceding note on the word "schemes."
17tc (4:13) The MT preserves the anomalous kethiv form <yYjjx (sehihiyim); the Qere reads <yjyjx (sehihim) which is preferred (BDB 850; HALOT 1018).
tn (4:13) The meaning of the Hebrew term <yjyjx (sehihim) here is uncertain. Elsewhere (Ezek 24:7, 8; 26:4, 14) it refers to a shining or glaring surface of a rock (BDB 850; HALOT 1018), but here it refers to an exposed or vulnerable portion of the wall: "open positions of the wall" (HALOT 1018).
18tn (4:14) The Hebrew term translated "Lord" here is yn´d)a& (a&d{n´y).
19tn (4:15) Heb "it was known to us."
20tc (4:16) The MT reads "and spears." The conjunction should be deleted.
21tn (4:16) Heb "all the house."
22tn (4:17) The first words of v. 11, "who were rebuilding the wall," should be taken with the latter part of v. 10.
23tn (4:17) Heb "were carrying loads." The LXX reads en hoplois ("with weapons").
24tn (4:18) Heb "the one blowing the shophar."
25tn (4:21) Heb "and we were doing the work."
26tn (4:21) Heb "half of them."
27tn (4:21) Heb "from the coming up of the dawn till the coming forth of the stars."
28tn (4:22) Heb "said [to]."
29tn (4:23) Heb "strip off our garments."
30tc (4:23) 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 <yMh (hammayim, "the waters") to onmb (bimino, "in his right hand") or Wnmh (heminu, "they held on the right side").
1tn (5:1) Heb "brothers."
2tn (5:2) Heb "take" (so also in v. 3).
3tn (5:4) Heb "for the tax of the king."
4tn (5:5) Heb "according to the flesh of our brothers is our flesh."
5tn (5:5) Heb "like their children, our children."
6tn (5:5) Heb "to become slaves" (also later in this verse).
7tn (5:5) Heb "there is not power for our hand." The Hebrew expression used here is rather difficult.
8sn (5:5) The poor among the returned exiles were being exploited by their rich countrymen. Moneylenders were loaning large amounts of money, and not only collecting interest on loans which was illegal (Lev 25:36-37; Deut 23:19-20), but also seizing pledges as collateral (Neh 5:3) which was allowed (Deut 24:10). When the debtors missed a payment, the moneylenders would seize their collateral: their fields, vineyards and homes. With no other means of income, the debtors were forced to sell their children into slavery, a common practice at this time (Neh 5:5). Nehemiah himself was one of the moneylenders (Neh 5:10) but he insisted that seizure of collateral from fellow Jewish countrymen was ethically wrong (Neh 5:9).
9tn (5:7) Heb "my heart was advised upon me."
10tn (5:7) Heb "nobles."
11tn (5:7) Heb "taking a creditor's debt." The Hebrew noun aVm m^V*a means "interest; debt" and probably refers to the collateral (pledge) collected by a creditor (HALOT 641). This particular noun form appears only in Nehemiah (5:7, 10; 10:32); however, it is related to haVm (m^V*a*h, "contractual loan; debt; collateral") which appears elsewhere (Deut 24:10; Prov 22:26; cj Neh 5:11). See HALOT 642 and the note on the word "people" at the end of v. 5. The BHS editors suggest emending the MT to acm (m^c*a, "burden"), following several medieval Hebrew MSS; however, the result is not entirely clear: "you are bearing a burden, a man with his brothers."
12tn (5:7) Heb "his brothers."
13tn (5:7) Heb "I gave."
14tn (5:8) Heb "our brothers, the Jews."
15tn (5:8) Heb "your brothers."
16tc (5:9) The translation reads with the Qere and the ancient versions rmaw wa'omar ("and I said") rather than the MT Kethib, rmaYw (wayyomer, "and he said").
17tn (5:9) 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.
18tn (5:9) Heb "[should you not] walk."
19tn (5:10) Heb "brothers."
20tn (5:10) Heb "lads."
21tn (5:10) Heb "this debt." This expression is a metonymy of association: "debt" refers to the seizure of the collateral of the debt.
22tc (5:11) The MT reads tamW (ume'at, "and the hundredth") which is somewhat enigmatic. The BHS editors suggest emending to taVmW (umassa't, "and the debt") which refers to the interest or collateral (pledge) seized by a creditor (Deut 24:10; Prov 22:26; see HALOT 642). The term taVm (massa't) is related to the noun aVm (massa', "debt") in 5:7, 10.
23tn (5:12) The words "these things" are not included in the Hebrew text, but have been supplied in the translation for clarity.
24tn (5:12) Heb "according to this word."
25tn (5:13) Heb "my bosom."
26tn (5:13) Heb "cause to stand."
27tn (5:13) Heb "according to this word."
28tc (5:14) The BHS editors suggest reading ytaWx (suwwe'ti, "and I was appointed") rather than the reading of the MT, yta hWx (siwwah `oti, "he appointed me").
29tc (5:14) The translation reads with one medieval Hebrew MS hjP (pehah, "governor") rather than <jP (peham, "their governor") of the MT. One would expect the form with pronominal suffix to have a tav before the suffix.
30tn (5:14) Heb "brothers."
31tn (5:14) Heb "the food of the governor." Cf. v. 18.
32tc (5:15) The Hebrew term rja (`ahar) is difficult here. It normally means "after," but that makes no sense here. Some scholars emend it to dja (`ehad) and supply the word "day," which yields the sense "daily."
33tn (5:16) Heb "we did not purchase."
34tn (5:17) Heb "who were gathered around us at my table."
1tn (6:2) It is not entirely clear whether the Hebrew word <yrypK (Kephirim) 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; HALOT 493). The LXX and Vulgate understand it in the latter sense. Some scholars connect this term with the identically spelled word <yrypK ("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): "let us meet together with the leaders in the plain of Ono."
2tn (6:3) Heb "[am] doing."
3tn (6:4) Heb "sent to."
4tn (6:4) Heb "and I answered them according to this word."
5tn (6:6) Heb "heard."
6tn (6:6) 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.
7tn (6:6) Heb "is saying."
8tn (6:7) Heb "call."
9tn (6:7) Heb "Let us consult together."
10tn (6:8) Heb "We are not according to these matters that you are saying."
11tn (6:8) Heb "For from your heart you are inventing them."
12tn (6:9) The participle has a desiderative nuance here, describing the desire of the subject and not necessarily the actual outcome. See also v. 14.
13tn (6:9) 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").
14tn (6:10) Heb "shut in." The reason for his confinement is not stated. BDB suggests that it had to do with the fulfillment of a vow or was related to an issue of ceremonial uncleanness.
15tn (6:11) Heb "go into the temple and live."
16tn (6:12) Heb "and Tobiah and Sanballat had hired him."
17tc (6:13) The translation reads yl (li, "to me") rather than the MT reading <hl (lahem, "to them").
18tn (6:13) Heb "would have a bad name."
19tc (6:16) The MT understands the root here to be ary (yr', "to fear") rather than har (r'h, "to see").
20tn (6:16) Heb "they greatly fell [i.e., were cast down] in their own eyes." Some scholars suggest emending the reading of the MT, WlPYw (wayyipelu) to alPyw (wayyippale', "it was very extraordinary in their eyes."
21tn (6:19) Heb "my words."
1tn (7:2) 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.
2tc (7:3) The translation reads with the Qere, a Qumran text, and the ancient versions rmaw (wa'omar, "and I said") rather than the Kethib of the MT, which reads rmaYw (wayyo'mer, "and he said").
3tn (7:3) 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. It is possible, however, that the Hebrew preposition du (´ad), here translated as "until," has a more rare sense of "during." If so, it 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.
4tn (7:3) 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 du^, especially at Job i.18 and Neh vii.3," JJS 27 (1982):177-88.
5tn (7:4) Heb "wide of two hands."
6tn (7:5) Heb "the book of genealogy."
7tn (7:5) Heb "in it."
8tn (7:6) Heb "the sons of."
9tn (7:7) Heb "men of the people of Israel."
10tn (7:8) Heb "the sons of."
11tn (7:11) Heb "to the sons of."
12tc (7:11) The translation reads bayw (weyoab, "and Joab") rather than the MT reading bay (yoab, "Joab").
13tc (7:28) The translation reads ynB (bene, "the sons of") rather than the MT reading tyb yvna (`anse bet, "men of the house of"). Cf. Ezra 2:24.
14tc (7:29) The translation reads <yru (´arim) rather than the MT reading <yruy (ye´arim).
15tn (7:39) Heb "to the house of."
16tn (7:61) Heb "relate."
17tn (7:61) Heb "the house of their fathers."
18tn (7:61) Heb "their seed."
19tn (7:64) Heb "they were desecrated."
20tn (7:65) The Hebrew term atcrT (tirsata') is the title of a Persian governor in Judea (BDB 1077; Holladay, 395).
21tn (7:65) Heb "stood."
22tc (7:68) Most Hebrew MSS omit 7:68 ET, which reads "They had 736 horses, 245 mules," and thus have one less verse in chap. 7, ending the chapter at 7:72.
23tn (7:70) Heb "the heads of the fathers."
24tn (7:70) Heb "darics" (also in vv. 71, 72).
1tn (7:73) Heb "the sons of Israel." So also in vv. 14, 17; 9:1.
2tn (8:1) Heb "like one man."
3tn (8:1) Heb "said [to]."
4tn (8:3) Heb "from the light till the noon of the day."
5tn (8:3) Heb "the ears of all the people were toward."
6tn (8:4) Heb "a tower of wood."
7tn (8:5) Heb "to the eyes."
8tc (8:7) The MT reads "and the Levites." The conjunction ("and") should be deleted, following the LXX, Aquila, and the Vulgate.
9tn (8:8) Heb "they"; the referent (the people) has been specified in the translation for clarity.
10tc (8:9) 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.
11tn (8:9) Heb "the priest, the scribe."
12tn (8:9) Heb "the people." The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
13tn (8:10) The Hebrew term translated "Lord" here is yn´d)a& (a&d{n´y).
14tn (8:12) Heb "to send portions."
15tn (8:12) The Hebrew text does not include the phrase "with others" but it has been supplied in the translation for clarity.
16tn (8:12) Heb "to make great joy."
17tn (8:13) Heb "the heads of the fathers."
18tn (8:16) Heb "the house of God."
19tn (8:17) Heb "And there was very great joy."
20tn (8:18) Heb "He"; the referent (Ezra) has been specified in the translation for clarity.
21tn (8:18) Heb "the last day."
22tn (8:18) Heb "on the eighth day an assembly." The words "they held" have been supplied in the translation for clarity.
23tn (8:18) Heb "according to the judgment."
1tn (9:2) Heb "the seed of Israel."
2tn (9:2) Heb "sons of a foreigner."
3tn (9:2) Heb "fathers" (also in vv. 9, 16, 23, 32, 34, 36).
4tc (9:4) Heb "Bani." The translation reads "Binnui" 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.
5tn (9:4) Heb "in a great voice."
6tc (9:5) 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 translation above. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:14; 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. 9:5b-10:1 continue to be the Levites of v. 5a.
7tn (9:5) Heb "the name of your glory."
8tn (9:6) Heb "the heavens of the heavens."
9tn (9:6) Heb "all their host."
10tn (9:8) Heb "the."
11tn (9:8) Heb "seed."
12tn (9:8) Heb "your words."
13tn (9:9) 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.
14tn (9:10) Heb "signs and wonders." This phrase is a hendiadys: two nouns joined with vav ("and"), describing the same thing--the second noun functions adjectivally, while the first noun retains its full nominal sense: "awesome signs" or "miraculous signs."
15tn (9:10) Heb "they"; the referent (the Egyptians) has been specified in the translation for clarity.
16tn (9:11) Heb "in the midst of."
17tn (9:11) Heb "mighty."
18tn (9:14) Heb "by the hand of."
19tn (9:15) Heb "had lifted your hand."
20tn (9:16) Heb "and our fathers." The vav is explicative.
21tn (9:16) Heb "they stiffened their neck" (so also in the following verse).
22tc (9:17) The translation follows a few medieval Hebrew MSS and the LXX in reading <yrxmB (bemisrayim, "in Egypt") rather than the MT reading <yrmB (bemiryam, "in their rebellion").
23tc (9:17) The translation follows the Qere reading dsj (hesed, "loyal love") rather than the Kethib reading dsjw (wehesed, "and loyal love") of the MT.
24tn (9:19) Heb "did not turn from them by day to guide them in the path."
25tn (9:22) The words "of the land" are not in the Hebrew text, but are supplied in the translation for clarity.
26tc (9:22) Most Hebrew MSS read "the land of Sihon and the land of the king of Heshbon." The translation follows the reading of one Hebrew MS, the LXX, and the Vulgate.
27tn (9:24) Heb "the sons."
28tn (9:25) Heb "they ate and were sated." This expression is a hendiadys: two verbs joined by vav that describe one event. The first verb retains its full verbal sense, while the second functions adverbially: "they ate and were filled" = "they ate until they were full."
29tn (9:26) Heb "they cast your law behind their backs."
30tn (9:27) Heb "from the hand of."
31tn (9:28) Heb "in the hand of."
32tn (9:29) Heb "if a man keep." See note on the word "obey" in Neh 1:5.
33tn (9:29) Heb "they gave a stubborn shoulder."
34tn (9:29) Heb "they stiffened their neck."
35tn (9:30) 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.
36tn (9:30) Heb "did not give ear to."
37tn (9:30) Heb "the peoples of the lands."
38tn (9:32) Heb "the covenant and loyal love." The expression is a hendiadys: two nouns referring to the same thing and joined with vav ("and"). The second noun retains its full nominal sense, while the first functions adjectivally: "the covenant and loyalty" = covenant fidelity.
39tn (9:32) Heb "do not let it seem small in your sight."
40tn (9:33) Heb "you have done truth."
41tn (9:35) Heb "great."
42tn (9:35) Heb "given them."
43tn (9:35) Heb "given."
44tn (9:36) The expression "to enjoy" is not included in the Hebrew text, but has been supplied in the translation for clarity.
45tn (9:37) Heb "according to their desire."
46sn (10:1) Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.
47tn (10:1) Heb "and writing."
48tn (10:1) 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.
1tc (10:9) The translation reads uWvy (yesua´, "Jeshua") rather than the reading uWvyw (weyesua´, "and Jeshua") of the MT.
2tn (10:10) Heb "brothers" (also in v. 30).
3tn (10:14) Heb "heads."
4tn (10:28) Heb "from the peoples of the lands." Cf. v. 31.
5tn (10:29) Heb "the nobles."
6tn (10:29) The expression "a curse and an oath" may be a hendiadys, meaning "an oath with penalties."
7tn (10:29) Heb "to walk in."
8tn (10:29) Heb "keep." See the note on the word "obey" in Neh 1:5.
9tn (10:29) The Hebrew term translated "Lord" here is yn´d)a& (a&d{n´y).
10tn (10:31) Heb "take."
11tn (10:31) Heb "debt of every hand," an idiom referring to the hand that holds legally binding contractual agreements.
12tn (10:32) Heb "cause to stand on us."
13tc (10:32) The MT reads "to give upon us." However, the term Wnylu (`alenu, "upon us") should probably be deleted, following a few medieval Hebrew MSS, the Syriac Peshitta, and the Vulgate.
14tn (10:34) Heb "the house of our fathers."
15tn (10:35) The words "we accept responsibility" are not included in the Hebrew text, but are inferred from v. 33 (so also in v. 37).
16tn (10:37) Heb "a tithe of our lands."
17tn (10:37) Heb "of our work."
18tn (10:38) Heb "And the priest the son of Aaron."
1tn (11:1) Heb "nine of the hands." The word "hand" is used here in the sense or a part or portion.
2tc (11:5) The translation reads ynlVh-/m (min hasselani, "from the Shelahite") rather than the MT reading ynlVh-/b (ben hassiloni, "the son of the Shilionite"). See 1 Chr 9:5.
3tn (11:12) Heb "brothers" (also in vv. 13, 14, 17, 19).
4tn (11:13) Heb "heads of fathers."
5tc (11:14) The translation reads with the LXX wyjaw (we'ehayw, "and his brothers") rather than the MT reading <hyjaw (wa'ahehem, "and their brothers").
6tn (11:16) Heb "who were of the heads."
7tc (11:17) The translation reads with the Lucianic Greek recension and Vulgate hlhth (hattehilah, "the praise") rather than the MT reading hLjTh (hattehillah, "the beginning").
8tn (11:21) Heb "the temple attendants." The pronoun "them" has been substituted in the translation for stylistic reasons.
9tn (11:23) Heb "the commandment of the king was over them."
10tn (11:24) Heb "to the hand of the king."
11tn (11:25) Heb "its daughters." So also in vv. 27, 28, 30, and 31.
12tc (11:31) The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta ynBmW (umibbene, "and some of the descendants of") rather than the MT reading ynbW (ubene, "and the sons of").
13tc (11:31) Heb "from Geba." It is preferable to delete the preposition "from" read by the MT.
14tc (11:35) The translation reads ygw (wege, "and the valley") rather than the MT reading yG (ge, "the valley"). The original vav probably dropped out accidentally due to haplography with the final vav on the immediately preceding word.
15tn (11:35) Heb "Ge-harashim," which could be left untranslated as a place name.
1tc (12:4) Most Hebrew MSS read "Ginnethoi"; the translation follows a number of Hebrew MSS and the Vulgate (cf. Neh 12:16).
2tn (12:7) Heb "heads" (so also in v. 12).
3tn (12:7) Heb "brothers" (also in vv. 8, 9, 24, 36).
4tc (12:9) The translation reads yNuw (we´unni) with the Qere rather than oNuw (we´uno) of the MT Kethib.
5tc (12:14) The translation reads with the LXX iWlml (lemalluk) rather than ykWlml (limluki) of the Kethib (by dittography) or Wklml (limliku) of the Qere.
6tc (12:14) Most Hebrew MSS read "Shebaniah"; the translation follows the reading of some Hebrew MSS, some LXX MSS, and the Syriac (cf. Neh 12:3).
7tc (12:15) The translation reads with the Lucianic Greek recension and the Syriac Peshitta tomrml (limremot) rather than the MT reading toyrml (limreyot). Cf. v. 3.
8tc (12:16) The translation reads with the Qere and the Syriac Peshitta aodul (le´iddo') rather than the MT reading aydul (la´adaya') which probably arose through graphic confusion. Cf. v. 4.
9tc (12:20) The translation reads WLs (sallu) rather than the MT reading yLs (sallai). Cf. v. 7.
10tn (12:24) Heb "in [accord with] the commandment of."
11tn (12:26) Heb "the priest, the scribe."
12tn (12:28) Heb "the sons of the singers."
13tc (12:31) The translation reads tklh tjahw (weha'hat holeket, "and one was proceeding") rather than the MT reading tklhtw (wetahalukot, "and processions").
14tn (12:35) Heb "some of the sons of the priests."
15tn (12:36) Heb "was before them."
16tc (12:38) The translation reads tkloh (holeket, "was proceeding") rather than the MT tklohh (haholeket, "the one proceeding"). The MT probably reflects dittography--accidental writing of h twice instead of once.
17tn (12:39) Or "the Old Gate."
18tn (12:39) Heb "they stood."
19tn (12:40) Heb "stood."
20tn (12:42) Heb "caused to hear."
21tc (12:44) The translation reads ydCm (missede, "from the fields") rather than the MT reading ydcl (lisde, "to the fields").
22tn (12:44) Heb "standing."
23tc (12:45) 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.
24tn (12:46) Heb "heads." The translation reads with the Qere the plural yvar (ro'se, "heads") rather than the Kethib singular var (ro's, "head") of the MT.
25tn (12:47) Heb "were sanctifying."
1tn (13:1) Heb "ears."
2tn (13:1) The Hebrew verb is passive.
3tn (13:2) Heb "bread." The Hebrew term is generic here, however, referring to more than bread alone.
4tc (13:4) The translation reads the plural rather than the singular of the MT.
5tn (13:5) Heb "giving."
6tn (13:11) Heb "and I stood them on their standing."
7tc (13:13) Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate hWxaw (wa'asawweh, "and I commanded") rather than the rare denominative verb hrxoaw (wa'oserah, "and I appointed over the storeroom") of the MT.
8tn (13:13) Heb "be over"
9tn (13:13) Heb "on their hand."
10tn (13:13) Heb "brothers."
11tn (13:18) Heb "your fathers."
12tn (13:19) Heb "shades of evening."
13tn (13:19) Heb "said" (so also in v. 22).
14tn (13:19) Heb "caused to stand."
15tn (13:21) Heb "I will send a hand on you."
16sn (13:21) This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted.
17tn (13:24) Heb "people and people."
18tn (13:25) Heb "give."
19tn (13:26) Heb "gave."
20tc (13:29) One medieval Hebrew MS, the Lucianic Greek recension, and the Syriac Peshitta read the plural <ynhKh ("the priests") rather than the singular reading of the MT, hnhKh ("the priesthood").
21tn (13:30) Heb "a man to his work."
22tn (13:31) The words "I also provided for" are not included in the Hebrew text, but are supplied in the translation for the sake of clarity.