Portions. The Levites dwelt in the cities assigned to these two tribes. (Calmet) CHAPTER XI. Priests. But not all, as some are omitted. See ver. 7, 22, &c. --- Josue, or Jesus, the high priest. --- Esdras, the famous scribe, who is supposed to have returned to Babylon, and to have been living under Nehemias, who came to Jerusalem 81 years after Zorobabel. If, therefore, Esdras was only 20 years old at the former period, he must have lived above 100 years, (Calmet) which is not improbable. (Lyranus; Tirinus, &c.) --- He returned again with many of his countrymen, by the king's leave. (Worthington) Chief. Heads of the 24 great families, 1 Paralipomenon xxiv. 18. Hymns. To preside over the bands, chap. xi. 17. (Calmet) Office. Hebrew, "in the watches," each in his turn, (Vatable) "daily." (Septuagint) (Menochius) Joacim. These are some of the successors of Josue, (Menochius) who were high priests till the time of Jeddoa, or Jaddus. (Worthington) Jonathan, is called Johanan by St. Jerome, (in Daniel) Josephus, &c. --- Jeddoa. The Jaddus, who went to meet Alexander, in his pontifical attire, and was graciously received by him; as the monarch revered in his person the God of the Hebrews, who had formerly appeared to him in this manner, to encourage him to undertake the conquests of Asia. (Josephus, [Antiquities?] xi. 8.) --- Some think that the names of Jonathan and Jeddoa, and the ver. 22, 23, and 24, have been inserted since the time of Nehemias; as he must have lived 140 years, to see the conquests of Alexander. (Tirinus; Petau; N. Alex. T. 2 Dis. 7.) --- He could not be less than 20, when he returned in [the year of the world] 3550. Jaddus met Alexander in 3672; consequently, at that time, Nehemias was 142 years old. But if he died at the commencement of the reign of Darius Codomannus 3668, he would still be 138. (Calmet) --- Yet this longevity is by no means incredible, ver. 1., and chap. xiii. 28. (Haydock) --- Usher (the year of the world 3602) maintains that Johanan was pontiff under Memnon. Saraia had given his name to one of the principal families, at the head of which was Maraia, at this time. The Latin manuscripts, Septuagint, and Syriac style him Amaria. Phelti was chief of two families, (Calmet) or perhaps the name of the head of Miamin (Haydock) is lost. (Vatable) --- And, is not in Hebrew, "of Miniamin, of Moadiah, Pittai," (Protestants) (Haydock) Jodaia. The same name is written Idaia, ver. 6, and 21. Persian. Surnamed Codomannus, (Haydock) Condomanus, (Grotius; Calmet) or Natus, under whom Jaddus was born, though he was pontiff under the former. (Usher, the year of the world 3553.) Chronicles. Not those which are now extant: but some records which regarded the families of the priests. See 1 Esdras ii. 61. --- The son, or grandson of Eliasib. The author refers to others records, ver. 26. (Calmet) Order. Hebrew, "ward over-against ward." One company kept guard while another retired. (Menochius) Entrances. These are not distinctly mentioned before. See 1 Paralipomenon xxvi. 15, 17., and Ezechiel xl. 8. (Calmet) --- Septuagint have only, after order, or him, ver. 25. "When I assembled the door-keepers, (ver. 26,) in the days of Joakeim." (Haydock) Scribe. Could these records have any greater authority than Nehemias himself? It seems, therefore, that this had been added by a later hand, whose testimony is perfectly authentic and inspired. (Calmet) --- Nehemias might also refer to some records which he, or some other, had drawn up. (Haydock) Wall. Some time before, (Usher; Calmet) or now, when the houses were completed. (Ven. Bede) (Tirinus) --- Places, for greater solemnity. The ancients deemed "the walls and gates sacred things, the property of no man." (Justinian, l. sacra loca.) --- Ovid describes the superstitious rites, with which the Romans laid the foundations of their cities, on some lucky day.Fossa fit ad solidum, fruges jaciuntur in ima, &c. (Fast. iv.) Were purified first, that they might purify the rest. (Haydock) --- Priests were obliged to abstain from wine, and from their wives, while they were on duty. See 2 Paralipomenon xxix. 34., and xxxv. 2., &c. Levites were to wash their garments, Leviticus viii. 21. All lepers, &c., required a certain purification, ibid. v. 2. 6.[Leviticus viii. 2, 6.?] and Numbers xix. 16. Care was taken that no dead body was found on the walls. These were probably sprinkled with water, &c., like the tabernacle, Leviticus viii. 11. Choirs. This is not expressed in Hebrew and Septuagint, but must be understood. Protestants, "great companies of them that gave thanks. Whereof one went." (Haydock) --- The princes led the way, then the priests sounded the trumpets, (Numbers x. 8.) the Levites sung, and were followed by the people. All were divided into two equal parts, and went round half the city. (Calmet) --- They set out from the dunghill-gate, on the west, and proceeded to the watch-gate, on the east, ver. 38. (Menochius) Esdras, mentioned [in] ver. 33, was the chief personage, at the head of this company. (Haydock) CHAPTER XII. And, &c. Protestants, "And the other company of them that gave thanks." --- And upon. Hebrew, "beyond." This company (Haydock) proceeded northward. (Calmet) Watch-gate. Syriac and Arabic, "great gate," by which they came down. Great. Numerous, or victims of a large size, oxen, &c. Thanksgiving. St. Jerome, Septuagint, and Syriac have read in a different manner from the present Hebrew, (Calmet which has, "for the tithes to gather into them out of the fields of the cities, the portions of (or by) the law assigned to the priests, &c. Tora, "law," has been read, toda, "thanksgiving," by St. Jerome; and sarim, "princes," has been substituted for sadim, "fields." (Haydock) --- The Syriac admits the second reading. (Calmet) --- Septuagint omit the first entirely. "For the tithes, and for the collections in them, brought to the princes of the cities, being the portions for the priests," &c. (Haydock) Expiation. Or the legal purifications, (Menochius) when necessary. (Haydock) Asaph was master of music in the reign of David. (Menochius) Sanctified. That is, they gave them that which by the law was set aside, and sanctified for their use. (Challoner) --- The Levites paid a tithe to the priests, (chap. x. 38., and Numbers xviii. 26.; Calmet) as the people did to them. (Worthington) That day, is often used for an indefinite time. (Haydock) --- It is not probable that all this happened when the walls were dedicated. After that event, Nehemias rather went to court, and remained there about ten years. During his absence, many abuses crept in, which he endeavoured to remedy, (ver. 7.) perhaps on the solemn day of tabernacles, when the law had been read. --- Ever, (Deuteronomy xxiii. 3.) so as to marry. (Calmet) Stranger. Hebrew hereb, "mixture," (Haydock) infidel women and their offspring. Over this things, &c. Or, he was faulty in this thing, or in this kind. (Challoner) --- He was the source of all this evil. Hebrew, "and before this Eliasib," &c. It is probable that he was a different person from the high priest, (Usher) who had married his grandson to the daughter of Sanaballat, the intimate friend of Tobias. (Calmet) --- The latter was a persecutor, and prefigured heretics, as Nehemias did our Saviour, who drove traffickers out of the temple. (Ven. Bede in Esdras, L. iii. 19.) (Worthington) He. Eliasib, or Tobias. The original is also ambiguous. Eliasib probably permitted Tobias to furnish himself apartments in the temple, where, by law, he was not allowed to enter. Hence the priests, being deprived of their support, were forced to retire. (Calmet) --- Tobias rented the apartments, and was steward of the priests' revenues. (Tirinus) Days. Prefixed (chap. ii. 6.) I asked. Hebrew, "was required to attend by the king," for about ten years. After which period, I returned and found such disorders. Some believe that Nehemias had been at Babylon, a long while before the 32d year of the king. And I. Nehemias acted as governor, and performed the duty which the high priest neglected. (Calmet) Storehouses, which had been profaned by the presence of a pagan. (Menochius) --- Sacrifice. Hebrew mincha, "offerings of flour, fruits, and liquors," which were kept in the storehouses, as well as frankincense. Eliasib had caused these things to be removed, to make place for Tobias. (Calmet) Country. Hebrew, "field," that he might cultivate it, (Haydock) and get food. (Menochius) Pleaded. Accusing them of treachery, in not opposing the wicked attempt. --- Have we. He placed himself in the number of the guilty, in order to soften the reproach. (Septuagint, &c.) (Calmet) --- "Why is the house of God forsaken?" (Protestants) And his. Hebrew, "its offices," and for the good of the sacred ministers. (Haydock) Treading. Syriac and Arabic, "travelling." Tyrians. Who had established themselves there, for the sake of commerce, though the chosen people ought to have kept them at a great distance, for fear of seduction. (Calmet) Fathers. Though warned by Jeremias, xvii. 21. (Menochius) At rest. People travelling no longer. (Calmet) --- Hebrew, "shaded, or in the dark." Before Friday night on, the sabbath commenced, and then the gates were shut. (Haydock) --- On the. Hebrew, "before the sabbath." (Menochius) On you. To punish you, (Calmet) for thus endeavouring to tempt the people. (Haydock) Gates. The Levites would more conscientiously discharge their duty, (Menochius) and restrain the people, so that they might keep the day holy. (Haydock) Azotus. In the country of the Philistines. Half. In the same family, some spoke the Philistine (Vatable) or Phenician language: others the Hebrew; which, though it resembled the other very much, was still sufficiently distinct to be noticed. The children might also speak a jargon, composed of both languages. It is probable that, at this time, many of the common people spoke the Chaldean language, so that it was necessary to interpret pure Hebrew to them, chap. viii. 8. Curse, or excommunicated them, (Calmet) the guilty parents. (Haydock) --- Shaved. Hebrew and Septuagint, "plucked off their hair," by the roots, for greater torment. Sometimes quicklime was then sprinkled on the head, (Calmet) as adulterers were treated at Athens. Schol. Aristoph.[Aristophanes?] --- King Artaxerxes changed this punishment, and ordered that his officers should be forbidden to wear the tiara instead. Domitian caused the hair and beard of Apollonius to be shaven. (Philost. iii. 14.) (Calmet) --- That they. Hebrew, "Ye shall not," &c. Also be. Hebrew, "hearken unto you;" (Protestants; Haydock) or "Have ye not heard the evils which fell upon our fathers (Calmet) for doing all?" &c. (Haydock) One. Manasses, brother of Jaddus. (Josephus, [Antiquities?] xi. 8.) --- Sanaballet, noted for his enmity towards the Jews, chap. vi. 1. He obtained leave of Alexander to build the famous temple on Garizim, for this son-in-law. He must have been 150 yeas old when Alexander laid siege to Tyre, the year of the world 3672. Esdras and Nehemias were noted for their great age. Yet some would suppose that there were two of the name of Sanaballet; and Josephus says that the one in question was appointed governor of Samaria by Darius, the last king of the Persians. This opinion is adopted by Usher, the year of the world 3972. (Tirinus, &c.) --- But there is still a difficulty to know whether it be necessary. (Calmet) --- From me. In revenge he set up an opposition altar. (Haydock) --- He had contracted a marriage, which was unlawful for all, and entailed degradation upon priests. Wood. Conformably to the regulations mentioned, chap. x. 34. (Calmet) --- Good. A just man may confidently beg for a reward. (Worthington) --- Amen, is not found in Hebrew, &c. The Holy Spirit records the praises of Nehemias, Ecclesiasticus xlix. 15. His political and moral virtues must ever assign him an exalted rank among the true Israelites. Like Jesus Christ, he rebuilt Jerusalem, reformed the nation, was the mediator of a new covenant, defended the rights of the priesthood and of all the people. (Calmet) . The third and fourth Books of Esdras, and the prayer of Manasses, (Worthington) are found in many Latin Bibles, (Haydock) and translated in that of Douay, (Worthington) as works of dubious authority. Calmet also inserts the third and fourth books of Machabees. (Haydock) --- Protestants class under the same head the books of Tobias, Judith, Wisdom, Ecclesiasticus, and Machabees, (Worthington) with Baruch, and parts of Esther and Daniel, &c. (Haydock) --- They acknowledge that they are, "holy and worthy to be read in the Church, but not sufficient to prove points of faith." The truth is, they find them too opposite to their creed; as St. Augustine (pr\'e6dest. SS. C. xiv.) observes was the case with some heretics, who rejected the Book of Wisdom. (Worthington) --- The pretence that these Books were not admitted by many ancient Fathers, would equally strike out of the canon the Epistle to the Hebrews, those of St. James and St. Jude, the second and third of St. Peter, and of St. John, and the Apocalypse, the authority of all which was formerly warmly controverted, (Haydock) and only admitted by degrees: (Worthington) paulatim tempore procedente meruit auctoritatem. (St. Jerome, in Jacobo.) --- This holy doctor doubted (Prideaux) whether the book of Judith was canonical, till he found the decision of the Council of Nice. The declaration of the Church is the only sure rule by which matters of this nature can be decided. (Haydock) --- "I would not believe the gospel, unless I were influenced to do it by the authority of the Catholic Church." (St. Augustine, contra ep. Fund. c. 5.) --- This Church has spoken in favor of the controverted Books of the Old Testament, as much as for those of the New; so that the inconsistency of Protestants cannot pass unnoticed. If they had asserted that they appealed only to the private spirit, they might have been acceptable at least to fanatics; but now they attempt to follow the Catholic rule, and yet reject it the next moment! If we would relinquish all the parts 'of Scripture which have been called in question, what book would be safe? Some have been indeed more universally admitted, and may therefore be styled protocanonical, while the deuterocanonical books were recognized rather later; and after all difficulties had been maturely discussed, as has been the case with other articles of faith. But the declaration being promulgated sooner or later, does not alter the truth. The will of God, notified to us by his Church, is our infallible guide. This is the canon, or "rule," (Haydock) to regulate our imperfect knowledge. (St. Augustine, contra Faust. xi. 5., and contra Crescon. ii. 32.) --- In this sense the Council of Carthage, (A.D. 419) styles these contested books, "canonical and divine:" and the ancient Popes, Innocent I and Gelasius, as well as St. Augustine, (Doct. ii. 8.) St. Isidore, (Etym. vi. 1.) and others, place them on a level with the other parts of Scripture, as has been done by the general Councils of Florence and of Trent. If the Jews did not admit them into their canon, it was because they were not extant in the Hebrew language, (Haydock) or known when the canon was closed by Esdras, (Huet; Du Hamel) or afterwards. (Haydock) --- Besides, who sees not that the canon of the Church is preferable to that of the synagogue? (Worthington) --- Otherwise how shall we receive the New Testament. (Haydock) --- Many of the Fathers referred only to the Jewish canon, when they gave catalogues of the sacred books. (Calmet) --- We shall find that they generally admitted the authority of what the Protestants style Apocrypha, and that they were far from considering them (Haydock) as "romances," (Fagius) or inducements" to vice and superstitious practices, under the semblance of virtue," (Button) as some have now the boldness to assert. They might well shew so much deference to the judgment of the majority of Christians, as to abstain from such censures. (Haydock)