Text -- Nehemiah 12:8 (NET)

12:8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who together with his colleagues was in charge of the songs of thanksgiving.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 12:8

_He was to see, that the psalms of thanksgiving were continually sung in the temple, in due time and manner.

Clarke: Neh 12:8

Over the thanksgiving - The principal singers: See on Neh 11:17 (note).

TSK: Neh 12:8

Jeshua : Neh 7:48, Neh 9:4, Neh 10:9-13

Mattaniah : Neh 11:17, Neh 11:22

the thanksgiving : that is, The psalms of thanksgiving, Neh 12:24; 1Ch 9:33

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 12:8

Of the Levitical houses here mentioned, three only returned at first, those of Jeshua, Kadmiel, and Judah or Hodevah Neh 7:43. The others must have returned subsequently.

Haydock: Neh 12:8

Hymns. To preside over the bands, chap. xi. 17. (Calmet)

Gill: Neh 12:8

Moreover the Levites,.... Who lived in the same times: were

Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah; most of these are made mention of in Neh 8:7, the last of them is said to be

over the thanksgiving, he and his brethren; he was the precentor, or had the directing and conducting of the songs of the temple, particularly the thanksgiving song at the daily sacrifices; Jarchi takes the word here used to be the name of a musical instrument.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 12:8

¹ tn Heb “he and his brothers.”

Geneva Bible: Neh 12:8

Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, [and] Mattaniah, ^{( c )} [which was] over the thanksgiving, he and his brethren.

^{( c )} Had charge of them who sang the psalms.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 12:1-47

1 The priests and the Levites which came up with Zerubbabel.

10 The succession of high priests.

22 Certain chief Levites.

27 The solemnity of the dedication of the walls.

44 The offices of priests and Levites appointed in the temple. We have in this chapter a record of little more than the names of a great many priests and Levites, that were eminent in their day among the returned Jews. It is good to know what our godly ance

MHCC: Neh 12:1-26

It is a debt we owe to faithful ministers, to remember our guides, who have spoken to us the word of God. It is good to know what our godly predecessors were, that we may learn what we should be.

Matthew Henry: Neh 12:1-26

We have here the names, and little more than the names, of a great many priests and Levites, that were eminent in their day among the returned Jews. Why this register should be here inserted by Nehemiah does not appear, perhaps to keep in remembrance those good men, that posterity might know to whom they were beholden, under God, for the happy revival and re-establishment of their religion among them. Thus must we contribute towards the performance of that promise, Psa 112:6, The righteous shall be in everlasting remembrance. Let the memory of the just be blessed, be perpetuated. It is a debt we still owe to faithful ministers to remember our guides, who have spoken to us the word of God, Heb 13:7. Perhaps it is intended to stir up their posterity, who succeeded them in the priest's office and inherited their dignities and preferments, to imitate their courage and fidelity. It is good to know what our godly ancestors and predecessors were, that we may learn thereby what we should be. We have here, 1. The names of the priests and Levites that came up with the first out of Babylon, when Jeshua was high priest. Jeremiah and Ezra are mentioned with the first (Neh 12:1), but, it is supposed, not Jeremiah the prophet nor Ezra the scribe; the fame of the one was long before and that of the other some time after, though both of them were priests. Of one of the Levites it is said (Neh 12:8) that he was over the thanksgiving, that is, he was entrusted to see that the psalms, the thanksgiving psalms, were constantly sung in the temple in due time and manner. The Levites kept their turns in their watches, reliving one another as becomes brethren, fellow-labourers, and fellow-soldiers. 2. The succession of high priests during the Persian monarchy, from Jeshua (or Jesus), who was high priest at the time of the restoration, to Jaddua (or Jaddus), who was high priest when Alexander the Great, after the conquest of Tyre, came to Jerusalem, and paid great respect to this Jaddus, who met him in his pontifical habit, and showed him the prophecy of Daniel, which foretold his conquests. 3. The next generation of priests, who were chief men, and active in the days of Joiakim, sons of the first set. Note, We have reason to acknowledge God's favour to his church, and care of it, in that, as one generation of ministers passes away, another comes. All those who are mentioned Neh 12:1, etc., as eminent in their generation, are again mentioned, though with some variation in several of the names, Neh 12:12, etc., except two, as having sons that were likewise eminent in their generation - a rare instance, that twenty good fathers should leave behind them twenty good sons (for so many here are) that filled up their places. 4. The next generation of Levites, or rather a latter generation; for those priests who are mentioned flourished in the days of Joiakim the high priest, these Levites in the days of Eliashib, Neh 12:22. Perhaps then the forementioned families of the priests began to degenerate, and the third generation of them came short of the first two; but the work of God shall never fail for want of instruments. Then a generation of Levites was raised up, who were recorded chief of the fathers (Neh 12:22), and were eminently serviceable to the interests of the church, and their service not the less acceptable either to God or to his people for their being Levites only, of the lower rank of ministers. Eliashib the high priest being allied to Tobiah (Neh 13:4), the other priests grew remiss; but then the Levites appeared the more zealous, as appears by this, that those who were now employed in expounding (Neh 8:7) and in praying (Neh 9:4, Neh 9:5) were all Levites, not priests, regard being had to their personal qualifications more than to their order. These Levites were some of them singers (Neh 12:24), to praise and give thanks, others of them porters (Neh 12:25), keeping the ward at the thresholds of the gates, and both according to the command of David.

Keil-Delitzsch: Neh 12:1-9

Neh 12:1-7

Neh 12:1 contains the title of the first list , Neh 12:1-9. "These are thepriests and Levites who went up with Zerubbabel ... and Joshua;"comp. Ezr 2:1-2. Then follow, Neh 12:1, the names of the priests, with thesubscription: "These are the heads of the priests and of their brethren, inthe days of Joshua." ואחיהם still depends on ראשׁי . The brethren of the priests are the Levites, as being their fellow-tribesmen and assistants. Two-and-twenty names of such heads areenumerated, and these reappear, with but slight variations attributable toclerical errors, as names of priestly houses in Neh 12:12-21, where they aregiven in conjunction with the names of those priests who, in the days ofJoiakim, either represented these houses, or occupied as heads the firstposition in them. The greater number, viz., 15, of these have already beenmentioned as among those who, together with Nehemiah, sealed as headsof their respective houses the agreement to observe the law, Neh 10. Hencethe present chapter appears to be the most appropriate place forcomparing with each other the several statements given in the books ofNehemiah and Ezra, concerning the divisions or orders of priests in theperiod immediately following the return from the captivity, and fordiscussing the question how the heads and houses of priests enumerated inNeh 10 and 12 stand related on the one hand to the list of the priestlyraces who returned with Zerubbabel and Joshua, and on the other to thetwenty-four orders of priests instituted by David. For the purpose ofgiving an intelligible answer to this question, we first place in juxtapositionthe three lists given in Nehemiah, chs. 10 and 12.

Neh 10:3-9	Neh 12:1-7	Neh 12:12-21
Priests who sealed the Covenant	Priests who were Heads of their Houses	Priestly Houses	andtheir respective Heads
1. Seraiah	1. Seraiah*	SeraiahMeraiah
2. Azariah	2. Jeremiah*	Jeremiah	Hananiah
3. Jeremiah	3. Ezra*	Ezra	Meshullam
4. Pashur	4. Amariah*	Amariah	Jehohanan
5. Amariah	5. Malluch*	Meluchi	Jonathan
6. Malchijah	6. Hattush*
7. Hattush	7. Shecaniah*	Shebaniah	Joseph
8. Shebaniah	8. Rehum*	Harim	Adna
9. Malluch	9. Meremoth*	Meraioth	Helkai
10. Harim	10. Iddo	Idiah	Zecariah
11. Meremoth	11. Ginnethon*	Ginnethon	Meshullam
12. Obadiah	12. Abijah*	Abijah	Zichri
13. Daniel	13. Miamin*	Miniamin
14. Ginnethon	14. Maadiah*	Moadiah	Piltai
15. Baruch	15. Bilgah*	Bilgah	Shammua
16. Meshullam	16. Shemaiah*	Shemaiah	Jehonathan
17. Abijah	17. Joiarib	Joiarib	Mathnai
18. Mijamin	18. Jedaiah	Jedaiah	Uzzi
19. Maaziah	19. Sallu	Sallai	Kallai
20. Bilgai	20. Amok	Amok	Eber
21. Shemaiah	21. Hilkiah	Hilkiah	Hashabiah
	22. Jedaiah	22. Jedaiah	Nethaneel

When, in the first place, we compare the two series in Neh 12, we find thename of the head of the house of Minjamin, and the names both of thehouse and the head, Hattush, between Meluchi and Shebaniah, omitted. Inother respects the two lists agree both in the order and number of thenames, with the exception of unimportant variations in the names, as מלוּכי ( Chethiv , Neh 12:14) for מלּוּך (Neh 12:2); שׁכניה (Neh 12:3) for שׁבניה (Neh 12:14, Neh 10:6); רחם (Neh 12:3), atransposition of חרם (Neh 12:15, Neh 10:6); מריות (Neh 12:15)instead of מרמות (Neh 12:3, Neh 10:6); עדיא ( Chethiv , Neh 12:16) instead of עדּוא (Neh 12:4); מיּמין (Neh 12:5) for מנימין (Neh 12:17); מועדיה (Neh 12:17) for מעדיה (Neh 12:4), or, accordingto a different pronunciation, מעזיה (Neh 10:9); סלּי (Neh 12:20)for סלּוּ (Neh 12:7). - If we next compare the two lists in Neh 12 withthat in Neh 10, we find that of the twenty-two names given (Neh 12), thefifteen marked thus * occur also in Neh 10; עזריה , Neh 10:4, beingevidently a clerical error, or another form of עזרא , Neh 12:2, Neh 12:13. Of the names enumerated in Neh 10, Pashur, Malchiah, Obadiah, Daniel,Baruch, and Meshullam are wanting in Neh 12, and are replaced by Iddoand the six last: Joiarib, Jedaiah, Sallu, Amok, Hilkiah, and Jedaiah. Thename of Eliashib the high priest being also absent, Bertheau seeks toexplain this difference by supposing that a portion of the priests refusedtheir signatures because they did not concur in the strict measures of Ezraand Nehemiah. This conjecture would be conceivable, if we found in Neh 10that only thirteen orders or heads of priests had signed instead of twenty-two. Since, however, instead of the seven missing names, six others signedthe covenant, this cannot be the reason for the difference between thenames in the two documents (Neh 10, 12), which is probably to be found inthe time that elapsed between the making of these lists. The date of thelist, Neh 12:1-7, is that of Zerubbabel and Joshua (b.c. 536); that of theother in Neh 12, the times of the high priest Joiakim the son of Joshua, i.e.,at the earliest, the latter part of the reign of Darius Hystaspis, perhapseven the reign of Xerxes.

How, then, are the two lists in Neh 12 and that in Neh 10, agreeing as theydo in names, related to the list of the priests who, according to Ezr 2:36-39 and Neh 7:39-42, returned from Babylon with Zerubbabel and Joshua?The traditional view, founded on the statements of the Talmud,

(Note: In Hieros. Taanith, f. 68 a ; Tosafta Taanith, c. 11, in Babyl. Erachin, f. 12 b . The last statement is, according to Herzfeld, Gesch . i. p. 393, as follows: "Four divisions of priests returned from captivity,viz., Jedaiah, Charim, Paschur, and Immer. These the prophets of thereturned captives again divided into twenty-four; whereupon theirnames were written upon tickets and put in an urn, from whichJedaiah drew five, and each of the other three before-named divisionsas many: it was then ordained by those prophets, that even if thedivision Joiarib (probably the first division before the captivity)should return, Jedaiah should nevertheless retain his position, andJoiarib should be טפל לו (associated with him, belonging to him)."Comp. Bertheau on Neh. p. 230, and Oehler in Herzog's Realencycl . xii. p. 185, who, though refusing this tradition the value ofindependent historical testimony, still give it more weight than itdeserves.)

is, that the four divisions given in Ezra 2 and Neh 7, "thesons of Jedaiah, the sons of Immer, the sons of Pashur and Harim,"were the priests of the four (Davidic) orders of Jedaiah, Immer,Malchijah, and Harim (the second, sixteenth, fifth, and third orders of1 Chron 24). For the sake of restoring, according to the ancient institution, a greaternumber of priestly orders, the twenty-two orders enumerated in Neh 12were formed from these four divisions; and the full number of twenty-fourwas not immediately completed, only because, according to Ezr 2:61 andNeh 7:63., three families of priests who could not find their registersreturned, as well as those before named, and room was therefore left fortheir insertion in the twenty-four orders: the first of these three families,viz., Habaiah, being probably identical with the eighth class, Abia; thesecond, Hakkoz, with the seventh class of the same name. See Oehler'sbefore-cited work. p. 184f. But this view is decidedly erroneous, and theerror lies in the identification of the four races of Ezr 2:36, on account ofthe similarity of the names Jedaiah, Immer, and Harim, with those of thesecond, sixteenth, and third classes of the Davidic division, - thus regardingpriestly races as Davidic priestly classes, through mere similarity of name,without reflecting that even the number 4487, given in Ezr 2:36., isincompatible with this assumption. For if these four races were only four orders of priests, each order musthave numbered about 1120 males, and the twenty-four orders of thepriesthood before the captivity would have yielded the colossal sum offrom 24,000 to 26,000 priests. It is true that we have no statement of thenumbers of the priesthood; but if the numbering of the Levites in David'stimes gave the amount of 38,000 males, the priests of that time could atthe most have been 3800, and each of the twenty-four orders would haveincluded in all 150 persons, or at most seventy-five priests of the properage for officiating. Now, if this number had doubled in the interval of timeextending to the close of the captivity, the 4487 who returned withZerubbabel would have formed more than half of the whole number ofpriests then living, and not merely the amount of four classes. Hence wecannot but regard Jedaiah, Immer, Pashur, and Harim, of Ezr 2:36, asnames not of priestly orders, but of great priestly races, and explain theoccurrence of three of these names as those of certain of the orders ofpriests formed by David, by the consideration, that the Davidic orderswere names after heads of priestly families of the days of David, and thatseveral of these heads, according to the custom of bestowing upon sons,grandsons, etc., the names of renowned ancestors, bore the names of thefounders and heads of the greater races and houses. The classification of the priests in Ezr 2:36. is genealogical, i.e., itfollows not the division into orders made by David for the service of thetemple, but the genealogical ramification into races and houses. The sonsof Jedaiah, Immer, etc., are not the priests belonging to the official ordersof Jedaiah, Immer, etc., but the priestly races descended from Jedaiah, etc. The four races (mentioned Ezr 2:36, etc.), each of which averagedupwards of 1000 men, were, as appears from Neh 12:1-7 and Neh 12:12, dividedinto twenty-two houses. From this number of houses, it was easy torestore the old division into twenty-four official orders. That it was not,however, considered necessary to make this artificial restoration of thetwenty-four classes immediately, is seen from the circumstances that bothunder Joiakim, i.e., a generation after Zerubbabel's return (Neh 12:12-21), onlytwenty-two houses are enumerated, and under Nehemiah, i.e., after Ezra'sreturn (in Neh 10), only twenty-one heads of priestly houses sealed thedocument. Whether, and how the full number of twenty-four wascompleted, cannot, for want of information, be determined. The statementof Joseph. Ant . vii. 14. 7, that David's division into orders continues tothis day, affords no sufficient testimony to the fact.

According, then, to what has been said, the difference between the namesin the two lists of Neh 10 and 12 is to be explained simply by the fact, thatthe names of those who sealed the covenant, Neh 10, are names neither oforders nor houses, but of heads of houses living in the days of Ezra andNehemiah. Of these names, a portion coincides indeed with the names ofthe orders and houses, while the rest are different. The coincidence orsameness of the names does not, however, prove that the individualsbelonged to the house whose name they bore. On the contrary, it appearsfrom Neh 12:13 and Neh 12:16, that of two Meshullams, one was the head of thehouse of Ezra, the other of the house of Ginnethon; and hence, in Neh 10,Amariah may have belonged to the house of Malluch, Hattush to thehouse of Shebaniah, Malluch to the house of Meremoth, etc. In thismanner, both the variation and coincidence of the names in Neh 10 and 12may be easily explained; the only remaining difficulty being, that in Neh 10only twenty-one, not twenty-two, heads of houses are said to have sealed. This discrepancy seems, indeed, to have arisen from the omission of aname in transcription. For the other possible explanation, viz., that in theinterval between Joiakim and Nehemiah, the contemporary of Eliashib, onehouse had died out, is very far-fetched.

Neh 12:8-9

The heads of Levitical houses in the time of Jeshua the highpriest . - Of these names we meet, Neh 10:10., with those of Jeshua,Binnui, Kadmiel, and Sherebiah, as of heads who sealed the covenant;while those of Sherebiah, and Jeshua the son (?) of Kadmiel, are again citedin Neh 12:24 as heads of Levites, i.e., of Levitical divisions. The name יהוּדה does not occur in the other lists of Levites in the booksof Ezra and Nehemiah, and is perhaps miswritten for הודיּה (Neh 10:10; Neh 13:7). Mattaniah is probably Mattaniah the Asaphite, the son ofMicah, the son of Zabdi, head of the first band of singers (Neh 11:17); for hewas היּדות על , over the singing of praise. The form היּדות , which should probably be read according to the Keri היּדוּת , is a peculiar formation of an abstract noun; comp. Ewald, §165, b .

Neh 12:9

Bakbukiah and Unni ( Chethiv ענּו ), their brethren, were beforethem (opposite them) למשׁמרות , at the posts of service, i.e.,forming in service the opposite choir. Neh 12:24 forbids us to understand משׁמרות as watch-posts, though the omission of thedoorkeepers (comp. Ezr 2:42) is remarkable. Bakbukiah recurs Neh 12:24; thename Unni is not again met with, though there is no occasion, on thisaccount, for the inapt conjecture of Bertheau, that the reading should be וענוּ or ויּענוּ .

Constable: Neh 7:73--13:31

II. THE RESTORATION OF THE JEWS chs. 8--13

One writer viewed chapters 8-13 (really 7:73-13:37) as the third part of the tripartite structure of Ezra-Nehemiah. Ezra 1:1-4 deals with "potentiality," the decree to the community to build God's house. Ezra 1:5--Nehemiah 7:72 records the process of "actualization." The community builds God's house in response to the decree. Nehemiah 7:73-13:31 documents "success." The community celebrates the completion of God's house according to Torah.⁶¹

Constable: Neh 11:1--12:27

B. The Residents of the Land 11:1-12:26

When the exiles returned to the Promised Land, living in Jerusalem was not an attractive prospect because the city lay in ruins. However with the rebuilding of the temple and the walls the capital became a more desirable place to live. Nehemiah as governor saw the wisdom of populating Jerusalem with pure-blooded Jews and set about to encourage the people to live within the city walls.

Most of this section of the book (11:3-12:26) is a parenthetical interjection into the chronological progression of the narrative.

Constable: Neh 12:1-26

3. The priests and Levites 12:1-26

The priests and Levites were the most important people who returned from exile because they reestablished worship in the land. Verses 1-7 give the names of 22 leaders among them who had returned in 537 B.C. with Zerubbabel and Jeshua (cf. 1 Chron. 24:7-19). The writer also mentioned eight Levites by name (vv. 8-9; cf. Ezra 2:40-42).

The genealogy of the high priest was especially important. Five succeeding descendants of Jeshua appear in the text (vv. 10-11).⁸³ This list continues the one in 1 Chronicles 6:3-15 that ends with the Babylonian exile in 586 B.C.

The text also lists heads of 21 priestly families in the generation that followed Jeshua's (vv. 12-21).

The names of the heads of the nine Levitical families Nehemiah referred to in verse 22 appear in verses 24-26. The four high priests he mentioned in verse 22 evidently registered these names. Darius the Persian (v. 22) is probably Darius II (423-404 B.C.).⁸⁴ The "Book of the Chronicles" (v. 23) is not the canonical Book of Chronicles but another record of names.⁸⁵

Guzik: Neh 12:1-47

Nehemiah 12 - Dedication of the Wall

A. Priestly and Levitical families.

1. (1-11) Priests and Levites in the days of Zerubbabel, the high priest.

Now these are the priests and the Levites who came up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, Amariah, Malluch, Hattush, Shechaniah, Rehum, Meremoth, Iddo, Ginnethoi, Abijah, Mijamin, Maadiah, Bilgah, Shemaiah, Joiarib, Jedaiah, Sallu, Amok, Hilkiah, and Jedaiah. These were the heads of the priests and their brethren in the days of Jeshua. Moreover the Levites were Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah who led the thanksgiving psalms, he and his brethren. Also Bakbukiah and Unni, their brethren, stood across from them in their duties. Jeshua begot Joiakim, Joiakim begot Eliashib, Eliashib begot Joiada, Joiada begot Jonathan, and Jonathan begot Jaddua.

2. (12-21) Priests in the days of Joiakim.

Now in the days of Joiakim, the priests, the heads of the fathers' houses were: of Seraiah, Meraiah; of Jeremiah, Hananiah; of Ezra, Meshullam; of Amariah, Jehohanan; of Melichu, Jonathan; of Shebaniah, Joseph; of Harim, Adna; of Meraioth, Helkai; of Iddo, Zechariah; of Ginnethon, Meshullam; of Abijah, Zichri; the son of Minjamin; of Moadiah, Piltai; of Bilgah, Shammua; of Shemaiah, Jehonathan; of Joiarib, Mattenai; of Jedaiah, Uzzi; of Sallai, Kallai; of Amok, Eber; of Hilkiah, Hashabiah; and of Jedaiah, Nethanel.

3. (22-26) Levites during the reign of Darius the Persian.

During the reign of Darius the Persian, a record was also kept of the Levites and priests who had been heads of their fathers' houses in the days of Eliashib, Joiada, Johanan, and Jaddua. The sons of Levi, the heads of the fathers' houses until the days of Johanan the son of Eliashib, were written in the book of the chronicles. And the heads of the Levites were Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brothers across from them, to praise and give thanks, group alternating with group, according to the command of David the man of God. Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers keeping the watch at the storerooms of the gates. These lived in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.

B. The dedication ceremony.

1. (27-29) Gathering the Levites for the dedication ceremony.

Now at the dedication of the wall of Jerusalem they sought out the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, both with thanksgivings and singing, with cymbals and stringed instruments and harps. And the sons of the singers gathered together from the countryside around Jerusalem, from the villages of the Netophathites, from the house of Gilgal, and from the fields of Geba and Azmaveth; for the singers had built themselves villages all around Jerusalem.

a. The sought out the Levites in all their places, to bring them to Jerusalem: The Levites had many responsibilities in the life and worship of Israel, but one of the most important jobs they had was to lead the people in songs of worship and praise to God.

b. To celebrate the dedication with gladness, both with thanksgivings and singing: Mostly, they did not sing without musical instruments. Here are specifically mentioned cymbals and stringed instruments and harps.

i. There are at least twenty-two different musical instruments mentioned in the Bible, including the harp, the lyre (an ancient guitar), horns, trumpets, flutes, tambourines, drums, cymbals, and bells.

ii. The Levites were specially appointed to use these instruments to lead the people in worshipping God through singing.

c. Sons of the singers . . . the singers had built themselves villages: There were also specially appointed singers. The singers in Nehemiah's day had a close-knit bond, both by families and living arrangements.

i. Since the job of these singers was to lead the people in worship of God, they had to be good singers; but more importantly, they had to be people of worship themselves.

ii. There is a huge difference between being a great singer and being a great leader of songs of worship to God. Worship should be excellent, but it isn't entertainment. The goal isn't to give the people a good feeling (though that may happen), but to give glory and honor to God.

2. (30) Purification.

Then the priests and Levites purified themselves, and purified the people, the gates, and the wall.

a. Then the priests and Levites purified themselves: They did this first. They could not effectively lead the people in worship of God unless they walked in purity before the Lord.

b. And purified the people: The next did this. They brought cleansing to the people the way the Bible said to, knowing that only a purified people could really worship and praise God.

i. Some might silently object here; they may say, "I know a person who goes to church and seems to be lost in beautiful praise and worship to God, and I also know their life is rather impure outside the church walls. It sure seems they are worshipping God, but are personally impure."

ii. Something is wrong there; probably, their worship is not a true worship of God in spirit and in truth, but instead a "soulish" experience. All that inwardly moves a person in a deep way is not necessarily of the spirit; it can be of the soul. One of the great works of the Word of God is to divide between that which is truly spiritual and that which is merely soulish (Hebrews 4:12).

iii. Without purity, we can't worship God in spirit and in truth, as Jesus commanded us to (John 4:24). Psalm 24:3-4 asks, Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart, and it means it in the sense of bringing praise to God.

iv. We can be made pure and clean before God today, right now, by doing what the Bible says to do - not in following an Old Testament ceremony, but by receiving the word of the New Testament: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1:9)

c. The gates, and the wall: Third, their surroundings were purified. Purified surrounding help us to walk in purity consistently. The homes and offices of many Christians could use a good purification and cleansing.

3. (31-43) Two choirs lead Jerusalem in joyful praise.

So I brought the leaders of Judah up on the wall, and appointed two large thanksgiving choirs. One went to the right hand on the wall toward the Refuse Gate. After them went Hoshaiah and half of the leaders of Judah, and Azariah, Ezra, Meshullam, Judah, Benjamin, Shemaiah, Jeremiah, and some of the priests' sons with trumpets; Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph, and his brethren, Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani, with the musical instruments of David the man of God. Ezra the scribe went before them. By the Fountain Gate, in front of them, they went up the stairs of the City of David, on the stairway of the wall, beyond the house of David, as far as the Water Gate eastward. The other thanksgiving choir went the opposite way, and I was behind them with half of the people on the wall, going past the Tower of the Ovens as far as the Broad Wall, and above the Gate of Ephraim, above the Old Gate, above the Fish Gate, the Tower of Hananel, the Tower of the Hundred, as far as the Sheep Gate; and they stopped by the Gate of the Prison. So the two thanksgiving choirs stood in the house of God, likewise I and the half of the rulers with me; and the priests, Eliakim, Maaseiah, Minjamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets; also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malchijah, Elam, and Ezer. The singers sang loudly with Jezrahiah the director. Also that day they offered great sacrifices, and rejoiced, for God had made them rejoice with great joy; the women and the children also rejoiced, so that the joy of Jerusalem was heard afar off.

a. Appointed two large thanksgiving choirs: The two large choirs were called thanksgiving choirs for good reason. All praise and worship must have a strong element of thanksgiving to God for it to be genuine.

i. Notice that the singers sang loudly. They had to be heard, because as glorious as the instruments were, the people would follow the lead of the singers in worship.

b. God made them rejoice with great joy: God did this with the choirs assembled, and the people spread all about. They were then overwhelmed with joy and thanksgiving, considering all God had done.

c. The women and the children also rejoiced: This tremendous experience of worship was for everyone. There weren't some who weren't able to worship.

d. The joy of Jerusalem was heard afar off: Their worship was a testimony to others, and what others heard was not so much the singing itself as the joy. We often worry about others hearing us sing; but what God wants to hear and what others should hear is not so much your singing, but your joy.

3. (44-47) Other aspects of this day of joy.

And at the same time some were appointed over the rooms of the storehouse for the offerings, the firstfruits, and the tithes, to gather into them from the fields of the cities the portions specified by the Law for the priests and Levites; for Judah rejoiced over the priests and Levites who ministered. Both the singers and the gatekeepers kept the charge of their God and the charge of the purification, according to the command of David and Solomon his son. For in the days of David and Asaph of old there were chiefs of the singers, and songs of praise and thanksgiving to God. In the days of Zerubbabel and in the days of Nehemiah all Israel gave the portions for the singers and the gatekeepers, a portion for each day. They also consecrated holy things for the Levites, and the Levites consecrated them for the children of Aaron.

a. Some were appointed over the rooms of the storehouse for the offerings: This was a day of giving. People brought their offerings, firstfruits, tithes to the storehouse of the Levites, and they did it with joy because they enjoyed supporting the priests and Levites ministering on their behalf.

b. Both the singers and the gatekeepers kept the charge of their God and the charge of the purification: This was a day of purity. It was an ongoing concern, not a one-time ceremony.

c. They also consecrated holy things for the Levites: It was a day of consecration. Holy things were set apart for the Levites, speaking of the separation unto God.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 12 (Chapter Introduction)

Overview

Neh 12:1, The priests and the Levites which came up with Zerubbabel; Neh 12:10, The succession of high priests; Neh 12:22, Certain chief Levites; Neh 12:27, The solemnity of the dedication of the walls; Neh 12:44, The offices of priests and Levites appointed in the temple.

Poole: Nehemiah 12 (Chapter Introduction)

CHAPTER 12

The priests, Neh 12:1-7 , and Levites which came up with Zerubbabel, Neh 12:8,9 . The succession of high priests, Neh 12:10-21 . Certain chief Levites, Neh 12:22-26 . The manner of dedicating the wall, Neh 12:27-43 . The offices of priests and Levites, Neh 12:44 ; of singers and porters, Neh 12:45-47 .

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 12 (Chapter Introduction)

(v. 1-26) The priests and Levites that returned.

(v. 27-43) The dedication of the wall.

(Neh 12:44-47) The officers of the temple settled.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 12 (Chapter Introduction)

In this chapter are preserved upon record, I. The names of the chief of the priests and the Levites that came up with Zerubbabel (Neh 12:1-9). II. The succession of the high priests (Neh 12:10, Neh 12:11). III. The names of the next generation of the other chief priests (Neh 12:12-21). IV. The eminent Levites that were in Nehemiah's time (Neh 12:22-26). V. The solemnity of dedicating the wall of Jerusalem (v. 27-43). VI. The settling of the offices of the priests and Levites in the temple (Neh 12:44-47).

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

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Mazar, Benjamin. "The Tobiads." Israel Exploration Journal 7 (1957):137-45, 229-38.

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_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library 37:2 (March 1955):528-61.

_____. "Sanaballat and the Samaritan Temple." Bulletin of the John Rylands Library 38:1 (September 1955):166-98.

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Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 12 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 12

This chapter gives an account of the chief of the priests and Levites in the days of Zerubbabel, Jeshua, Joiakim, Eliashib, and Nehemiah, Neh 12:1, of the dedication of the wall of Jerusalem, and of the joy expressed on that occasion, Neh 12:27, and of the appointment of some persons over the treasuries for the priests, Levites, singers, and porters, Neh 12:44.