The building is carried on notwithstanding the opposition of their enemies.
Notwithstanding the enimies rage and oppose against the building of walles, 4. the Iewes build with one hand, and hold their swordes in the other. Nehemias encorageth them, and the worke proceedeth.
1And it came to pass, that when Sanaballat heard that we were building the wall he was angry: and being moved exceedingly he scoffed at the Jews.Ma avendo udito Sanaballath, come si fabbricavan le mura, ne concepì grande sdegno: e infuriato com'era, scherniva i Giudei,AND it came to passe, when Sanaballat had heard that we builded the wal, he was very angrie: and being moued excedingly he scorned the Iewes.Factum est autem, cum audisset Sanaballat quod ædificaremus murum, iratus est valde: et motus nimis subsannavit Judæos, 2And said before his brethren, and the multitude of the Samaritans: What are the silly Jews doing? Will the Gentiles let them alone? will they sacrifice and make an end in a day? are they able to raise stones out of the heaps of the rubbish, which are burnt?E disse alla presenza de' suoi fratelli, e del consiglio de' Samaritani: Che fann'eglino que' fiaccati Giudei? Li lasceran fare queste nazioni? Potrann' eglino offerire sacrifizio, e finire in un di? Potrann' eglino tornare nel primo stato le pietre ridotte dal fuoco in mucchi di polvere?and sayd before his bretheren, and the multitude of the Samaritanes: What doe the sillie Iewes? Wil the gentiles let them alone? Shal they sacrifice and accomplish in one day? Why, are they able to build vp the stones out of the heapes of dust, that are burnt?et dixit coram fratribus suis, et frequentia Samaritanorum: Quid Judæi faciunt imbecilles ? num dimittent eos gentes ? num sacrificabunt, et complebunt in una die ? numquid ædificare poterunt lapides de acervis pulveris, qui combusti sunt ? 3Tobias also the Ammonite who was by him said: Let them build: if a fox go up, he will leap over their stone wall.Similmente Tobia Ammonita, che gli stava accanto, disse: Fabbrichino pure; se vi va una volpe, ella salterà la loro muraglia di pietra.Yea Tobias also the Ammanite his neighbour sayd: Let them build: if a fox come vp, he shal leape ouer their stone wal.Sed et Tobias Ammanites, proximus ejus, ait: Ædificent: si ascenderit vulpes, transiliet murum eorum lapideum. 4Hear thou our God, for we are despised: turn their reproach upon their own head, and give them to be despised in a land of captivity.Ascolta tu, Dio nostro, come noi siamo derisi: rivolgi sulle teste loro lo scherno, e fagli spregevoli là dove siano menati schiavi.Heare our God, because we are had in dispise: turne the reproch vpon their head, and giue them into dispite in a Land of captiuitie.Audi, Deus noster, quia facti sumus despectui: converte opprobrium super caput eorum, et da eos in despectionem in terra captivitatis. 5Cover not their iniquity, and let not their sin be blotted out from before thy face, because they have mocked thy builders.Non coprire la loro iniquità, e non sia cancellato dinanzi a te il loro peccato, perchè eglino hanno deriso chi fabbricava.Couer not their iniquitie, and let not their sinne be put out before thy face, because they haue mocked thy builders.Ne operias iniquitatem eorum, et peccatum eorum coram facie tua non deleatur, quia irriserunt ædificantes.
6So we built the wall, and joined it all together unto the half thereof: and the heart of the people was excited to work.Noi adunque rifabbricammo le mura, e le rassettammo interamente sino alla metà e il cuore del popolo ne prese lena per lavorare.Therfore we built the wal, and ioyned together the whole vnto the halfe part: and the hart of the people was prouoked to worke.Itaque ædificavimus murum, et conjunximus totum usque ad partem dimidiam: et provocatum est cor populi ad operandum. 7And it came to pass, when Sanaballat, and Tobias, and the Arabians, and the Ammonites, and the Azotians heard that the walls of Jerusalem were made up, and the breaches began to be closed, that they were exceedingly angry.Ma avendo udito Sanaballath, e Tobia, e gli Arabi, e gli Ammoniti, e quelli di Azoto, come si erano saldate le piaghe delle mura di Gerusalemme, e come principiavano a chiudersi i siti aperti, ne presero grandissimo sdegno.And it came to passe, when Sanaballat had heard, and Tobias, and the Arabians, and the Ammanites, and the Azotians, that the breach of the wal of Ierusalem was closed vp, and the gates began to be stopped, they were wrath excedingly.Factum est autem, cum audisset Sanaballat, et Tobias, et Arabes, et Ammanitæ, et Azotii, quod obducta esset cicatrix muri Jerusalem, et quod cœpissent interrupta concludi, irati sunt nimis. 8And they all assembled themselves together, to come, and to fight against Jerusalem, and to prepare ambushes.E si raunarono tutti insieme per portar guerra a Gerusalemme, e tenderci insidie.And they were al assembled together, to come, and to fight against Ierusalem, and to prepare embushments.Et congregati sunt omnes pariter ut venirent, et pugnarent contra Jerusalem, et molirentur insidias. 9And we prayed to our God, and set watchmen upon the wall day and night against them.E noi ci raccomandammo al nostro Dio, e mettemmo sentinelle sopra le mura per cautelarci contro di essi di e notte.And we prayed our God, and set watchmen vpon the wal day and night against them.Et oravimus Deum nostrum, et posuimus custodes super murum die ac nocte contra eos. 10And Juda said: The strength of the bearer of burdens is decayed, and the rubbish is very much, and we shall not be able to build the wall.E quei di Guida dissero: I più robusti a portare sono senza lena, e rimane grandissima quantità di terra; onde noi non potremo fabbricare la muraglia.And Iudas sayd: The strength of him that carrieth is weakened, & the morter is very much, and we shal not be able to build the wal.Dixit autem Judas: Debilitata est fortitudo portantis, et humus nimia est, et nos non poterimus ædificare murum.
11And our enemies said: Let them not know, nor understand, till we come in the midst of them, and kill them, and cause the work to cease.Ma i nostri nemici dicevano: Coloro non hanno a saperne nulla, sino che sopraggiungiamo tra loro per uccidergli, e far cessare il lavoro.And our enimies sayd: Let them not know, and let them be ignorant, til we come into the midest of them, and kil them, and make their worke to cease.Et dixerunt hostes nostri: Nesciant, et ignorent donec veniamus in medium eorum, et interficiamus eos, et cessare faciamus opus. 12And it came to pass, that when the Jews that dwelt by them came and told us ten times, out of all the places from whence they came to us,Ed essendo venuti più, e più volte que' Giudei, che abitavano presso a coloro, e portandoci lo stesso avviso da tutte le parti, donde ei venivano a noi,And it came to passe, the Iewes that dwelt beside them, coming and telling vs ten times, out of al places from whence they came to vs,Factum est autem venientibus Judæis qui habitabant juxta eos, et dicentibus nobis per decem vices, ex omnibus locis quibus venerant ad nos, 13I set the people in the place behind the wall round about in order, with their swords, and spears, and bows.Io misi in ordinanza il popolo dietro alle mura all'intorno colle sue spade, e lance, e archi.I sette the people in a place behind the wal round about in order, with their swordes, and speares, and bowes.statui in loco post murum per circuitum populum in ordinem cum gladiis suis, et lanceis, et arcubus. 14And I looked and rose up: and I said to the chief men and the magistrates, and to the rest of the common people: be not afraid of them. Remember the Lord who is great and terrible, and fight for your brethren, your sons, and your daughters, and your wives, and your houses.E fattane la rivista, andai: e dissi ai magnati, ai magistrati, e a tutto il resto del popolo: Non vi faccia paura la loro venuta. Ricordatevi del Signore grande, e terribile, e combattete pe' vostri fratelli, e pei vostri figliuoli, e figliuole, e per le vostre mogli, e per le case vostre.And I looked and rose vp: & I sayd to the princes and magistrates, and to the rest of the common people: Be not afrayd at their face: Remember our Lord great and terrible, and fight for your bretheren, your sonnes, and your daughters, and your wiues, and your houses.Et perspexi atque surrexi: et aio ad optimates et magistratus, et ad reliquam partem vulgi: Nolite timere a facie eorum: Domini magni et terribilis mementote, et pugnate pro fratribus vestris, filiis vestris, et filiabus vestris, et uxoribus vestris, et domibus vestris.
15And it came to pass, when our enemies heard that the thing had been told us, that God defeated their counsel. And we returned all of us to the walls, every man to his work.Ma avendo risaputo i nostri nemici, come noi eravamo stati avvertiti, il Signore mandò in fumo i loro disegni. E noi tornammo alle mura, ciascheduno al suo lavoro.And it came to passe, when our enimies had heard that it was told vs, God defeted their counsel. And we returned al to the walles, euery man to his worke.Factum est autem, cum audissent inimici nostri nuntiatum esse nobis, dissipavit Deus consilium eorum. Et reversi sumus omnes ad muros, unusquisque ad opus suum. 16And it came to pass from that day forward, that half of their young men did the work, and half were ready for to fight, with spears, and shields, and bows, and coats of mail, and the rulers were behind them in all the house of Juda.E da quel giorno in poi la metà della gioventù lavorava, e la metà stava pronta a combattere colle sue lance, e scudi, e archi, e corazze; e i capi loro stavano dietro a tutta la famiglia di Giuda.And it came to passe from that day, the halfe part of their yongmen did the worke, and halfe was ready to battel, and speares, & sheilds, and bowes, and cotes of mayle, and the princes behind them in al the house of IudaEt factum est a die illa, media pars juvenum eorum faciebat opus, et media parata erat ad bellum: et lanceæ, et scuta, et arcus, et loricæ, et principes post eos in omni domo Juda. 17Of them that built on the wall and that carried burdens, and that laded: with one of his hands he did the work, and with the other he held a sword.E quelli, che lavoravano sulle mura, e quelli, che portavano pesi, e quei, che li caricavano, lavoravan con una mano, e coll'altra tenevan la spada.of them that built in the wal, and that carried burdens, and that laded them: with one of his hands he did the worke, & with the other he held a sword:Ædificantium in muro, et portantium onera, et imponentium: una manu sua faciebat opus, et altera tenebat gladium: 18For every one of the builders was girded with a sword about his reins. And they built, and sounded with a trumpet by me.Imperocché tutti i lavoranti portavano cinta a' fianchi la spada. E fabbricavano, e sonavan la tromba presso di me.for euery one of the builders was girded with a sword about his reynes. And they builded, and sounded with the trumpet nere me.ædificentium enim unusquisque gladio erat accinctus renes. Et ædificabant, et clangebant buccina juxta me.
19And I said to the nobles, and to the magistrates, and to the rest of the common people: The work is great and wide, and we are separated on the wall one far from another:E io dissi ai magnati, e ai magistrati, e al rimanente del popolo: Il lavoro è grande, e di lunga estensione: e noi rimanghiamo attorno alle mura separati in distanza l'uno dall'altro:And I sayd to the princes, and to the magistrates, & to the rest of the common people: The worke is great and broad, and we are seperated in the wal one far from an other:Et dixi ad optimates, et ad magistratus, et ad reliquam partem vulgi: Opus grande est et latum, et nos separati sumus in muro procul alter ab altero: 20In what place soever you shall hear the sound of the trumpet, run all thither unto us: our God will fight for us.Dovunque sentirete sonar la tromba, là correte unitamente verso di noi: il nostro Dio combatterà in nostro aiuto.in what place soeuer you shal heare the sound of the trumpet, thither runne together vnto vs: our God wil fight for vs.in loco quocumque audieritis clangorem tubæ, illuc concurrite ad nos: Deus noster pugnabit pro nobis. 21And let us do the work: and let one half of us hold our spears from the rising of the morning, till the stars appear.E noi continueremo il nostro lavoro: e la metà di noi abbia impugnata la lancia dallo spuntar dell'aurora, sino a che escan fuora le stelle.And let vs our selues doe the worke: and let the halfe part of vs hold speares from the rysing of the morning, til the starres appeare.Et nos ipsi faciamus opus, et media pars nostrum teneat lanceas ab ascensu auroræ donec egrediantur astra. 22At that time also I said to the people: Let every one with his servant stay in the midst of Jerusalem, and let us take our turns in the night, and by day, to work.In quell'occasione io dissi parimente al popolo: Ognun di voi resti col suo servo dentro Gerusalemme, e noi ci daremo la muta per lavorare di, e notte.At that time also I sayd to the people: Let euery man with his seruant tarry in the middes of Ierusalem, and let there be courses among vs by day and night to worke.In tempore quoque illo dixi populo: Unusquisque cum puero suo maneat in medio Jerusalem, et sint nobis vices per noctem et diem ad operandum. 23Now I and my brethren, and my servants, and the watchmen that followed me, did not put off our clothes: only every man stripped himself when he was to be washed.Io poi, e i miei fratelli, e la mia gente, e le guardie, che mi venivano appresso, non ci spogliavamo: nissuno posava i tuoi abiti, se non per qualche purificazione.And I and my bretheren, and my seruants, and the watchmen, that were behinde me, did not put of our clothes: euery man was made bare only to washing.Ego autem et fratres mei, et pueri mei, et custodes, qui erant post me, non deponebamus vestimenta nostra: unusquisque tantum nudabatur ad baptismum.
4:1
Year of the World 3550.
4:2
Calmet
Multitude. Hebrew and Septuagint, "army." (Calmet)
Haydock
Silly. Literally, "feeble." (Haydock)
Haydock
Day, in so short a time, as their present vigorous proceedings seem to promise, notwithstanding their feeble condition, and the paucity of their numbers. (Haydock)
Haydock
But no: we shall have time enough to hinder them, (Menochius) if the nature of their materials do it not for us. (Haydock)
Delrio
Raise. Hebrew, "revive;" a word used for reparations of walls, etc. (Calmet) (Delrio, adag. 221.)
Worthington
Septuagint, "heal." God's providence did not permit the enemy to rage, till the work was greatly advanced; so infidels laugh at the attempts of poor priests to restore religion, which nevertheless flourishes. (Worthington)
4:3
Calmet
Leap over. Hebrew, Septuagint, etc., "break down." (Calmet)
Tirinus
Bitter sarcasm, which excites the indignation of Nehemias! (Tirinus)
4:4
Calmet
Captivity. Since they have not learnt to commiserate others. (Calmet)
4:5
Tirinus
Face. Punish the obstinate. (Tirinus)
Calmet
He does not wish that they may continue impenitent. (Calmet)
Estius
But, on that supposition, he approves of the divine justice, and foretells what will happen. (Estius)
Haydock
Revenge was equally criminal under the old law, as it is at present. But the servants of God express their approbation (Calmet) of his inscrutable counsels. The imperative in Hebrew is often used for the future tense. (Haydock)
Haydock
Mocked. Protestants, "provoked thee....before the builders." Septuagint omit most of this and the following verses; having only, "Do not hide thyself, with respect to wickedness." (Haydock)
4:6
Calmet
Thereof, all round; as masons were stationed in different parts, (ver. 19.) and not barely on one side of the city. (Calmet)
Haydock
Tobias alludes to the present lowness of the walls, ver. 3. (Haydock)
4:8
Haydock
Together, to the number of 180,000, according to the Jews; who say that they were terrified at the excommunication pronounced by 300 priests against them, while 300 young men sounded trumpets; and they fled, leaving Nehemias at liberty to continue the work. It is a pity that we have no foundation for this in Scripture. (Calmet) See 1 Esdras 4:3. (Haydock)
Haydock
The Samaritans durst not openly attack the Jews, who were under the protection of the Persian monarch. But they endeavoured clandestinely to injure them, (Tirinus) and to prepare ambushes. (Haydock)
4:10
Juda. Some of the Jews, (Menochius) who were dispirited at the greatness of the work and the threats of the enemy.
Calmet
Burdens. Septuagint, "of the enemies." Arabic, "the Jews were strengthened, there were many porters, but they could not finish the work." (Calmet)
Tirinus
Rubbish to be removed. (Tirinus)
4:12
Menochius
Ten times, frequently. (Menochius)
Places, among the Cuthites.
Haydock
Whence they. Protestants, "ye return unto us, they will be upon you." Hebrew, the second person is put for the third, which occurs in the Septuagint, etc., though they refer it to the enemy. "They come up from all places against us." (Haydock)
Calmet
De Dieu would translate, "return to us," cultivate the friendship of Sanaballat; or "return home," and leave off this work. The sense of the Vulgate is the most easy, and the best. (Calmet)
4:13
Place. Hebrew adds, "below."
Haydock
Round. Hebrew, "on the hills." (Haydock)
To remove the apparent contradiction, (Calmet) Protestants supply, "and on the higher places." Septuagint, "in lurking holes," skepeinois.
4:14
Haydock
Remember. These are the most powerful arguments to encourage an army. (Haydock)
4:16
Calmet
Their. Hebrew, "my servants," (Menochius) half of whom only wrought, while the rest stood guard. If we adhere to the Vulgate, we must suppose that Nehemias altered his first plan, and ordered almost all to be ready to fight or to labour, as occasion might require, ver. 17. (Calmet)
Menochius
In. "Over, (Haydock) or behind all the family of Juda," (Vatable) encouraging the people by word, and sometimes by example. (Tirinus) (Menochius)
4:17
Calmet
Sword. Hebrew, "dart." (Calmet)
Ep. Her
The expression seems to be proverbial. So Ovid makes Canacea speak, "My right hand holds the pen, my left the sword;" (Haydock) while I write, I am on the point of killing myself. (Calmet) Dextra tenet calamum, strictum tenet altera ferrum. (Ep. Her.)
4:18
Menochius
By me, when the enemy appeared. (Menochius)
4:20
Haydock
For us. Yet we must act with prudence and courage. (Haydock)
4:22
Calmet
Midst. Before they had gone home. (Calmet)
Haydock
Let us. Protestants, "that in the night they may be a guard to us, and labour on the day." (Haydock)
4:23
Clothes, even to sleep.
Haydock
Only. Septuagint Complutensian, "man and his arms to the water." (Haydock)
Junius
They went armed to fetch water; (Malvenda) or they had their armour and water always at hand. (Junius, etc.)
Calmet
Hebrew, "each kept his dart at the water." It may have various senses. (Calmet)
Tirinus
Protestants agree with the Vulgate, "saving that every one put them off for washing" (Haydock) them, or themselves. (Tirinus)
4:2
It was Gods prouidence that the enemies mocking at the reparation of Ierusalem did not so furiously resist, til the worke was performed: so sometimes heretikes scoffe at the ende•••••• of poore priestes laboring to restore Catholique religion: but whether they scoffe or rage, Gods holie worke procedeth and prospereth.
4:16
St Jerome † AD 420 The Letters of St. Jerome 34
… x. 14 ) is untenable and would require “shakers off” to be substituted for “shaken off,” Jerome reverts to the Hebrew as before and declares that the true rendering is that of Symmachus and Theodotion, viz. “children of youth.” He points out that the LXX. (by whom the Latin translators had been misled) fall into the same mistake at
4:2
2. Will the nations permit them? — that is, Will we Jews, neighbors, who are so many and so strong nations, allow the Jews to build their Jerusalem, from which they will then invade us and vex us as they did of old? that is, Not at all by the nations; in no way ought we to permit this, that they build this stronghold and impose it upon our shoulders. WILL THEY SACRIFICE AND COMPLETE IN ONE DAY? — that is, Do they think they can in one day, that is in the shortest time, begin the construction of so great a city (which was done by sacrificing and dedicating the walls, and from this feasting joyfully) and at the same time complete it? that is, By no means; for we shall opportunely meet them, and disturb them, and by force compel them to cease from building. CAN THEY BUILD STONES FROM HEAPS OF DUST WHICH HAVE BEEN BURNED? — In Hebrew for "build" is "make alive," the Septuagint, "heal," that is, Can the Jews reform bricks and stones burned by the Chaldeans and reduced to ash, and restore them to their former solidity, strength and use of stones and bricks, so that they may rebuild walls from them? that is, The Jews attempt a most difficult matter, indeed an impossible construction.
4:3
3. IF A FOX ASCEND, IT SHALL LEAP OVER THEIR WALL. — Hebrew, a fox shall ascend and break down their stone wall. It is sarcasm or hostile mockery, that is, Let the Jews act, labor, toil as much as they wish, so fragile and low will be the wall which they erect, that it can be leaped over by a fox, indeed broken down by it. Thus Cajetan.
4:5
5. Do not cover their iniquity — with oblivion and impunity, that is to say, Remember, O Lord, these injuries and mockeries with which our enemies unjustly afflict us, and restrain and punish them. For God, when He spares, is said to cover sins; when He does not spare, but punishes, He opens them, beholds them, and sets them before His eyes. Whence St. Stephen praying for the Jews: "Lord," says he, "lay not this sin to their charge," Acts chapter VII. Therefore Nehemiah does not beseech that God should not forgive the guilt of the penitent; for this would be to ask something impious and diabolical, but that He should not remit the punishment to the impenitent and those persisting in their guilt.
4:10
10. And Judas said, — that is, the Jews said, who, wearied by labor and terrified by the threats of the enemy, began to grow slack in the work and to murmur against Nehemiah as he urged on the work and building. The strength of those bearing is weakened, — that is, the shoulders and hands of the workers and porters carrying stones, wood, water and lime have been so weakened by such constant and long labor that they can scarcely carry them any longer. And the earth is too much, — that is to say, There is too much lime, earth, or, as it is in Hebrew and Greek, dust, mixed and combined. Or more simply, that is, in digging out the earth and laying the foundations of the walls, so much rubbish of earth and stones remains to be dug out that it cannot be excavated and carried away by a few workers and porters. Yet Nehemiah overcame this complaint of his men as well by his patience in enduring, and by his steadfastness in encouraging them.
4:12
12. Saying to us ten times, — that is, they said and reported to us many times the ambushes of the enemy, and their constant secret attacks: From all places, — that is to say, Messengers came from everywhere reporting the same thing, namely that the enemies were planning to attack us by ambush. Wherefore Nehemiah, arming his men and placing them in battle array, forestalled, dispersed and turned aside the ambushes of the enemy.
4:17
17. Of those building, etc. (understand each one) With one hand he did the work and with the other held a sword, — so that he might repel enemies suddenly rushing out from ambush. Note here the prudence as well as the steadfastness and zeal of the people in building. Thus formerly the Spanish, constantly fighting with the Saracens occupying Spain, when they prayed or did anything else, held a sword in their hands so that they might drive back those attacking them; whence the custom still prevails that even now rustics in Spain go about armed with swords, indeed they do not plow unless girded with a sword. Thus even now the Hungarians spring from the plow to arms when neighboring Turks suddenly invade them. See the allegory and tropology in Bede, who says: "For those building gird their loins with a sword, when those who apply themselves to good works and carefully arrange what has been entrusted to them according to regular order (for this is to place living stones in the building of the Church in fitting order), strive to restrain in themselves the flowing sharpness of luxury by the word of God." Therefore while we apply ourselves to reason, to the work of charity, to preaching, and to other pious acts of virtue by which we build the spiritual structure of merits in the soul, let us hold in the other hand the sword of mortification, by which we may forcefully repel, indeed amputate from ourselves, the temptations of the flesh and the suggestions of the devil and the world—vain glory, pride, envy, gluttony, lust, etc. These are the "arms of justice" with which the Apostle furnishes every faithful person "on the right hand and on the left," II Corinthians VI, 7, and more fully Ephesians VI, 13: "Put on," he says, "the armor of God, that you may be able to resist in the evil day, and to stand perfect in all things." Then he assigns the panoply with which he arms the soldier of Christ from head to heels, namely the girdle of truth, the breastplate of justice, the shoes of the preparation of the Gospel, the shield of faith, the helmet of salvation, and the sword of the spirit, which is the word of God. See the passages there.
4:21
21. Until the stars come forth, — namely until night, when the stars are seen as if coming forth from their caves or chambers, in which they lay hidden all day while the sun shone, so that they might keep their nightly watch. Scripture speaks according to the sense of the common people, who believe that the stars are hidden in their lairs by day, and come forth by night to keep their station as it were in a camp until dawn, when they return to their hiding places, and "Lucifer departs last from his station." Thus Vatablus.
4:22
22. Let each one with his servant (namely with his slave) REMAIN (also by night) IN THE MIDST OF JERUSALEM, — and let him not go elsewhere, so that if enemies attack us by night, we may all together joined meet them and resist them. AND LET THERE BE FOR US WATCHES THROUGHOUT THE NIGHT AND DAY FOR WORKING. — The Hebrew and the Septuagint: And let the night be a watch for us and the day work. Clearly Vatablus: Let each one with his servant spend the night in the midst of Jerusalem, so that by night there may be watches for us, and by day work, so that namely by night they may guard us, and by day they may work on the wall. Therefore Nehemiah commands that all remain in the city by night with their servants, and from them some are designated who may keep watch by turns during the night, the rest meanwhile sleep, but nearly clothed, so that if the watchers give a signal of the approaching enemy, they may immediately seize arms and meet them; but by day the duties are so divided that one part works, another armed with spears assists those working for protection.
4:23
23. BUT I AND MY BRETHREN, AND MY SERVANTS, AND THE GUARDS WHO WERE AFTER ME DID NOT PUT OFF OUR GARMENTS, — so that I as a leader might teach the other citizens and soldiers to do the same, not so much by word and command, as by deed and example, namely that they should not put off their garments and arms by night, according to that saying of that leader in Livy, book VII: "I wish you soldiers to follow my deeds not my words: nor seek discipline only, but also example from me." Which Cato did, of whom Lucanus, book IX: He himself bearing javelins in his hand goes before the gasping faces of the soldier, his feet: he shows how to endure labors, not teaches. In a similar manner when I was staying in Belgium, the Marquis Spinola besieging Ostend for two years, for seven whole months sleeping never took off his garments, and by this his vigilance he finally captured the city situated in the jaws of the sea, and therefore as if impregnable, and triumphed over it with great glory of his name. EACH ONE ONLY STRIPPED HIMSELF FOR BAPTISM, — Hebrew, the dismissal or putting aside of his (his is redundant, in the Hebrew manner) understand of garments of which the preceding discourse was, to the waters, namely baptismal, that is purificatory, when namely he wished to wash his body, and cleanse himself. For the Jews then both on account of legal uncleanness, which they easily contracted from contact with a thing legally unclean, for example from intercourse with Gentiles; then on account of heat and thence sweat and stench, then on account of filth contracted from elsewhere (whence Ammianus, book II, and Martial, book IV Epigram IV, call Jews stinking) frequently washed their whole body, indeed also garments and beds. See the sayings of Mark chapter VII, verse 3.
Machine translation from the Latin, not reviewed.
4:1
Samaritans (Heb. Sōmērōnīm; Gr. Οἱ Σαμαρεῖται)
After the return of the Jews from exile, the Samaritans were not permitted to collaborate in the restoration of the Temple (Ezra 4, 2); a refusal that further sharpened the mutual aversion (Neh. 4, 1-23). The governor Sanballat, a Horonite, sought to reconcile the two parties by marrying his daughter to a descendant of the high priest Eliashib; but Nehemiah exiled the governor's son-in-law …
4:2
… had Gedaliah (v.; ibid. 25:25 and Jer. 40:14-41:2) put to death; they realized their ancient dream by occupying the territory of Gad (Jer. 49:1). On the return of the Jews from exile, they joined the Samaritans to hinder the restoration of Jerusalem (Neh. 4:2-8).
From as early as 722 B.C., and especially from the Babylonian exile (6th century B.C.), Israel was reduced to the tribe of Judah alone; the Israelites therefore called themselves "Jews" (Jer. 40, 11-15; 44, 26; Zech. 8, 23; Esth. 2, 5; 3, 6; 9, 29, etc.; Ezra 4, 12, etc.; Neh. 4, 2; 5, 17; 6, 6, etc.; very often in I-II Macc. and in the New Testament).
4:3
… Numerous documents concerning it survive from the 3rd-2nd centuries B.C., but in all likelihood its existence already goes back to the 5th century, when a powerful Tobiah, an Ammonite, hindered in every way Nehemiah's work of reconstruction in Jerusalem (Neh. 3:19; 4:3-7 ff.; 6:1 ff.; 13:4-9).
4:7
… They were themselves absorbed by the Arabs (bēnē-qedem "children of the east"; Ezek. 25:4), with whom they already appear mixed in the 5th century B.C. (Neh. 2:10; 4:7). After the Macedonian conquest, their territory bears the name Ἀμμανῖτις (Fl. Josephus, Ant. Jud., IV, 5, 3; cf. H. Vincent, in Rev. Bibl., 29 [1920], pp. 182-88). In the 3rd and …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.