Nehemiah 4:8
Parallel Verses
English Standard Version
And they all plotted together to come and fight against Jerusalem and to cause confusion in it.

King James Bible
And conspired all of them together to come and to fight against Jerusalem, and to hinder it.

American Standard Version
and they conspired all of them together to come and fight against Jerusalem, and to cause confusion therein.

Douay-Rheims Bible
And they all assembled themselves together, to come, and to fight against Jerusalem, and to prepare ambushes.

English Revised Version
and they conspired all of them together to come and fight against Jerusalem, and to cause confusion therein.

Webster's Bible Translation
And conspired all of them together to come and to fight against Jerusalem, and to hinder it.

Nehemiah 4:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Nehemiah 3:33-34)

The ridicule of Tobiah and Sanballat. - As soon as Sanballat heard that we were building (בּנים, partic., expresses not merely the resolve or desire to build, but also the act of commencing), he was wroth and indignant, and vented his anger by ridiculing the Jews, saying before his brethren, i.e., the rulers of his people, and the army of Samaria (חיל, like Esther 1:3; 2 Kings 18:17), - in other words, saying publicly before his associates and subordinates, - "What do these feeble Jews? will they leave it to themselves? will they sacrifice? will they finish it to-day? will they revive the stones out of the heaps that are burned?" עשׂים מה, not, What will they do? (Bertheau), for the participle is present, and does not stand for the future; but, What are they doing? The form אמלל, withered, powerless, occurs here only. The subject of the four succeeding interrogative sentences must be the same. And this is enough to render inadmissible the explanation offered by older expositors of להם היעזבוּ: Will they leave to them, viz., will the neighbouring nations or the royal prefects allow them to build? Here, as in the case of the following verbs, the subject can only be the Jews. Hence Ewald seeks, both here and in Nehemiah 4:8, to give to the verb עזב the meaning to shelter: Will they make a shelter for themselves, i.e., will they fortify the town? But this is quite arbitrary. Bertheau more correctly compares the passage, Psalm 10:14, אלהים על עזבנוּ, we leave it to God; but incorrectly infers that here also we must supply אלהים על, and that, Will they leave to themselves? means, Will they commit the matter to God. This mode of completing the sense, however, can by no means be justified; and Bertheau's conjecture, that the Jews now assembling in Jerusalem, before commencing the work itself, instituted a devotional solemnity which Sanballat was ridiculing, is incompatible with the correct rendering of the participle. עזב construed with ל means to leave, to commit a matter to any one, like Psalm 10:14, and the sense is: Will they leave the building of the fortified walls to themselves? i.e., Do they think they are able with their poor resources to carry out this great work? This is appropriately followed by the next question: Will they sacrifice? i.e., bring sacrifices to obtain God's miraculous assistance? The ridicule lies in the circumstance that Sanballat neither credited the Jews with ability to carry out the work, nor believed in the overruling providence of the God whom the Jews worshipped, and therefore casts scorn by היזבּחוּ both upon the faith of the Jews in their God and upon the living God Himself. As these two questions are internally connected, so also are the two following, by which Sanballat casts a doubt upon the possibility of the work being executed. Will they finish (the work) on this day, i.e., to-day, directly? The meaning is: Is this a matter to be as quickly executed as if it were the work of a single day? The last question is: Have they even the requisite materials? Will they revive the stones out of the heaps of rubbish which are burnt? The building-stone of Jerusalem was limestone, which gets softened by fire, losing its durability, and, so to speak, its vitality. This explains the use of the verb חיּה, to revive, bestow strength and durability upon the softened crumbled stones, to fit the stones into a new building (Ges. Lex.). The construction שׂרוּפות והמּה is explained by the circumstance that אבנים is by its form masculine, but by its meaning feminine, and that המּה agrees with the form אבנים.

Nehemiah 4:8 Parallel Commentaries

Treasury of Scripture Knowledge

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Psalm 2:1-3 Why do the heathen rage, and the people imagine a vain thing...

Psalm 83:3-11 They have taken crafty counsel against your people, and consulted against your hidden ones...

Isaiah 8:9,10 Associate yourselves, O you people, and you shall be broken in pieces; and give ear, all you of far countries: gird yourselves...

Acts 23:12,13 And when it was day, certain of the Jews banded together, and bound themselves under a curse...

hinder it. Heb. make an error to it

Jeremiah 20:10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting...

Cross References
Nehemiah 4:7
But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and that the breaches were beginning to be closed, they were very angry.

Psalm 83:3
They lay crafty plans against your people; they consult together against your treasured ones.

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