Nehemiah 4:5
Parallel Verses
English Standard Version
Do not cover their guilt, and let not their sin be blotted out from your sight, for they have provoked you to anger in the presence of the builders.

King James Bible
And cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders.

American Standard Version
and cover not their iniquity, and let not their sin be blotted out from before thee; for they have provoked thee to anger before the builders.

Douay-Rheims Bible
Cover not their iniquity, and let not their sin be blotted out from before thy face, because they have mocked thy builders.

English Revised Version
and cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders.

Webster's Bible Translation
And cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders.

Nehemiah 4:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

הצּרפי is not a proper name, but an appellative, son of the goldsmith, or perhaps better, member of the goldsmiths' guild, according to which הצּרפי does not stand for hatsoreep, but designates those belonging to the goldsmiths. The statements, (he repaired) unto the house of the Nethinim, and of the merchants opposite the gate המּפקד, and to the upper chamber of the corner, are obscure. This rendering is according to the Masoretic punctuation; while the lxx, on the contrary, translate according to a different division of the words: Malchiah repaired as far as the house of the Nethinim, and the spice-merchants (repaired) opposite the gate Miphkad, and as far as the ascent of the corner. This translation is preferred by Bertheau, but upon questionable grounds. For the objection made by him, that if the other be adopted, either the same termination would be stated twice in different forms, or that two different terminations are intended, in which case it does not appear why one only should first be mentioned, and then the other also, is not of much importance. In Nehemiah 3:24 also two terminations are mentioned, while in Nehemiah 3:16 we have even three together. And why should not this occur here also? Of more weight is the consideration, that to follow the Masoretic punctuation is to make the house of the Nethinim and of the merchants but one building. Since, however, we know nothing further concerning the edifice in question, the subject is not one for discussion. The rendering of the lxx, on the other hand, is opposed by the weighty objection that there is a total absence of analogy for supplying החזיקוּ ואחריו; for throughout this long enumeration of forty-two sections of wall, the verb החזיק or החזיקוּ, or some corresponding verb, always stands either before or after every name of the builders, and even the אחריו is omitted only once (Nehemiah 3:25). To the statement, "as far as the house of the Nethinim and the merchants," is appended the further definition: before (opposite) the gate המּפקד. This word is reproduced in the lxx as a proper name (τοῦ Μαφεκάδ), as is also הנּתינים בּית, ἕως Βετηὰν Νατηινίμ); in the Vulgate it is rendered appellatively: contra portam judicialem; and hence by Luther, Rathsthor. Thenius translates (Stadt, p. 9): the muster or punishment gate. מפקד does not, however, signify punishment, although the view may be correct that the gate took the name המּפקד from the הבּית מפקד mentioned Ezekiel 43:21, where the bullock of the sin-offering was to be burnt without the sanctuary; and it may be inferred from this passage that near the temple of Solomon also there was an appointed place for burning the flesh of the sin-offering without the sanctuary. In Ezekiel's temple vision, this הבּית מפקד is probably to be sought in the space behind the sanctuary, i.e., at the western end of the great square of five hundred cubits, set apart for the temple, and designated the Gizra, or separate place. In the temples of Solomon and Zerubbabel, however, the place in question could not have been situate at the west side of the temple, between the temple and the city, which lay opposite, but only on the south side of the temple area, outside the court, upon Ophel, where Thenius has delineated it in his plan of Jerusalem before the captivity. Whether it lay, however, at the south-western corner of the temple space (Thenius), or in the middle, or near the east end of the southern side of the external wall of the temple or temple court, can be determined neither from the present passage nor from Ezekiel's vision. Not from Ezekiel 43:21, because the temple vision of this prophet is of an ideal character, differing in many points from the actual temple; not from the present passage, because the position of the house of the Nethinim and the merchants is unknown, and the definition נגד, (before) opposite the gate Miphkad, admits of several explanations. Thus much only is certain concerning this Miphkad gate, - on the one hand, from the circumstance that the wall was built before (נגד) or opposite this gate, on the other, from its omission in Nehemiah 12:39, where the prison-gate is mentioned as being in this neighbourhood in its stead, - that it was not a gate of the city, but a gate through which the מפקד was reached. Again, it is evident that the עליּה of the corner which is mentioned as the length of wall next following, must be sought for at the south-eastern corner of the temple area. Hence the house of the temple servants and the merchants must have been situate south of this, on the eastern side of Ophel, where it descends into the valley of Kidron. הפּנּה עליּת, the upper chamber of the corner, was perhaps a ὑπερῷον of a corner tower, not at the north-eastern corner of the external circumvallation of the temple area (Bertheau), but at the south-eastern corner, which was formed by the junction at this point of the wall of Ophel with the eastern wall of the temple area. If these views are correct, all the sections mentioned from Nehemiah 3:28 to Nehemiah 3:31 belong to the wall surrounding Ophel. This must have been of considerable length, for Ophel extended almost to the pool of Siloam, and was walled round on its western, southern, and eastern sides.

Nehemiah 4:5 Parallel Commentaries

Treasury of Scripture Knowledge

cover not

Psalm 59:5-13 You therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors...

Psalm 69:27 Add iniquity to their iniquity: and let them not come into your righteousness.

Psalm 109:14 Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.

Jeremiah 18:23 Yet, LORD, you know all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from your sight...

2 Timothy 4:14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:

their sin

Psalm 51:1,9 Have mercy on me, O God, according to your loving kindness...

Isaiah 43:25 I, even I, am he that blots out your transgressions for my own sake, and will not remember your sins.

Isaiah 44:22 I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return to me; for I have redeemed you.

before the builders

Isaiah 36:11,12 Then said Eliakim and Shebna and Joah to Rabshakeh, Speak, I pray you, to your servants in the Syrian language; for we understand it...

Cross References
Nehemiah 4:6
So we built the wall. And all the wall was joined together to half its height, for the people had a mind to work.

Psalm 69:27
Add to them punishment upon punishment; may they have no acquittal from you.

Psalm 69:28
Let them be blotted out of the book of the living; let them not be enrolled among the righteous.

Psalm 109:14
May the iniquity of his fathers be remembered before the LORD, and let not the sin of his mother be blotted out!

Isaiah 2:9
So man is humbled, and each one is brought low-- do not forgive them!

Jeremiah 18:23
Yet you, O LORD, know all their plotting to kill me. Forgive not their iniquity, nor blot out their sin from your sight. Let them be overthrown before you; deal with them in the time of your anger.

Lamentations 1:22
"Let all their evildoing come before you, and deal with them as you have dealt with me because of all my transgressions; for my groans are many, and my heart is faint."

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