Text -- Nehemiah 7:13-73 (NET)

7:13 the descendants of Zattu, 845; 7:14 the descendants of Zaccai, 760; 7:15 the descendants of Binnui, 648; 7:16 the descendants of Bebai, 628; 7:17 the descendants of Azgad, 2,322; 7:18 the descendants of Adonikam, 667; 7:19 the descendants of Bigvai, 2,067; 7:20 the descendants of Adin, 655; 7:21 the descendants of Ater (through Hezekiah), 98; 7:22 the descendants of Hashum, 328; 7:23 the descendants of Bezai, 324; 7:24 the descendants of Harif, 112; 7:25 the descendants of Gibeon, 95; 7:26 The men of Bethlehem and Netophah, 188; 7:27 the men of Anathoth, 128; 7:28 the men of the family of Azmaveth, 42; 7:29 the men of Kiriath Jearim, Kephirah, and Beeroth, 743; 7:30 the men of Ramah and Geba, 621; 7:31 the men of Micmash, 122; 7:32 the men of Bethel and Ai, 123; 7:33 the men of the other Nebo, 52; 7:34 the descendants of the other Elam, 1,254; 7:35 the descendants of Harim, 320; 7:36 the descendants of Jericho, 345; 7:37 the descendants of Lod, Hadid, and Ono, 721; 7:38 the descendants of Senaah, 3,930. 7:39 The priests: the descendants of Jedaiah (through the family of Jeshua), 973; 7:40 the descendants of Immer, 1,052; 7:41 the descendants of Pashhur, 1,247; 7:42 the descendants of Harim, 1,017. 7:43 The Levites: the descendants of Jeshua (through Kadmiel, through the line of Hodaviah), 74. 7:44 The singers: the descendants of Asaph, 148. 7:45 The gatekeepers: the descendants of Shallum, the descendants of Ater, the descendants of Talmon, the descendants of Akkub, the descendants of Hatita, and the descendants of Shobai, 138. 7:46 The temple servants: the descendants of Ziha, the descendants of Hasupha, the descendants of Tabbaoth, 7:47 the descendants of Keros, the descendants of Sia, the descendants of Padon, 7:48 the descendants of Lebanah, the descendants of Hagabah, the descendants of Shalmai, 7:49 the descendants of Hanan, the descendants of Giddel, the descendants of Gahar, 7:50 the descendants of Reaiah, the descendants of Rezin, the descendants of Nekoda, 7:51 the descendants of Gazzam, the descendants of Uzzah, the descendants of Paseah, 7:52 the descendants of Besai, the descendants of Meunim, the descendants of Nephussim, 7:53 the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur, 7:54 the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha, 7:55 the descendants of Barkos, the descendants of Sisera, the descendants of Temah, 7:56 the descendants of Neziah, the descendants of Hatipha. 7:57 The descendants of the servants of Solomon: the descendants of Sotai, the descendants of Sophereth, the descendants of Perida, 7:58 the descendants of Jaala, the descendants of Darkon, the descendants of Giddel, 7:59 the descendants of Shephatiah, the descendants of Hattil, the descendants of Pokereth-Hazzebaim, and the descendants of Amon. 7:60 All the temple servants and the descendants of the servants of Solomon, 392. 7:61 These are the ones who came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify their family connection or their ancestry, as to whether they were really from Israel): 7:62 the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda, 642. 7:63 And from among the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had married a woman from the daughters of Barzillai the Gileadite and was called by that name). 7:64 They searched for their records in the genealogical materials, but none were found. They were therefore excluded from the priesthood. 7:65 The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim. 7:66 The entire group numbered 42,360, 7:67 not counting their 7,337 male and female servants. They also had 245 male and female singers. 7:68 They had 736 horses, 245 mules, 7:69 435 camels, and 6,720 donkeys. 7:70 Some of the family leaders contributed to the work. The governor contributed to the treasury 1,000 gold drachmas, 50 bowls, and 530 priestly garments. 7:71 Some of the family leaders gave to the project treasury 20,000 gold drachmas and 2,200 silver minas. 7:72 What the rest of the people gave amounted to 20,000 gold drachmas, 2,000 silver minas, and 67 priestly garments.

The People Respond to the Reading of the Law

7:73 The priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all the rest of Israel lived in their cities. When the seventh month arrived and the Israelites were settled in their cities,

Commentary -- Word/Phrase Notes (per phrase)

JFB: Neh 7:39

It appears that only four of the courses of the priests returned from the captivity; and that the course of Abia (Luk 1:5) is not in the list. But it must be noticed that these four courses were afterwards divided into twenty-four, which retained the names of the original courses which David appointed.

JFB: Neh 7:70

With Neh 7:69 the register ends, and the thread of Nehemiah's history is resumed. He was the tirshatha, or governor, and the liberality displayed by him and some of the leading men for the suitable equipment of the ministers of religion, forms the subject of the remaining portion of the chapter. Their donations consisted principally in garments. This would appear a singular description of gifts to be made by any one among us; but, in the East, a present of garments, or of any article of use, is conformable to the prevailing sentiments and customs of society.

JFB: Neh 7:70

That is, darics. A daric was a gold coin of ancient Persia, worth £1 5s.

JFB: Neh 7:71

That is, mina (sixty shekels, or £9).

JFB: Neh 7:73

The utility of these genealogical registers was thus found in guiding to a knowledge of the cities and localities in each tribe to which every family anciently belonged.

Clarke: Neh 7:19

The children of Bigval, two thousand threescore and seven - Some MSS. read two thousand and sixty-six, as in Ezr 2:14.

Clarke: Neh 7:33

The men of the other Nebo - The word other is not in the parallel place, Ezr 2:29, and is wanting in many of Kennicott’ s and De Rossi’ s MSS. This Nebo is supposed to be the same as Nob or Nobah, in the tribe of Benjamin.

Clarke: Neh 7:34

The other Elam - To distinguish him from the Elam mentioned Neh 7:12.

Clarke: Neh 7:54

The children of Mehida - Many of Kennicott’ s and De Rossi’ s MSS., have Mehira.

Clarke: Neh 7:68

Their horses, etc. - The whole of this verse is wanting in fifty of Kennicott’ s MSS., and in twenty-nine of those of De Rossi, in the edition of Rab. Chayim, 1525, in the Roman Edit. of the Septuagint; also in the Syriac and in the Arabic. It should however be observed, that the Arabic omits the whole list, having nothing of the chapter but the first five verses. The whole is found in the parallel place, Ezr 2:66. Calmet’ s note on this passage is incorrect.

Clarke: Neh 7:69

Their camels, four hundred thirty and five - After this verse St

Jerome has inserted the following words in the Vulgate: -

Hucusque refertur quid in commentario scriptum fuerit; exin Nehemiae historia texitur

"Thus far do the words extend which were written in the register; what follows belongs to the history of Nehemiah.

But this addition is not found either in the Hebrew or any of the ancient versions. It is wanting also in the Complutum and Paris Polyglots, but is in the Editio Prima of the Vulgate.

Clarke: Neh 7:70

The Tirshatha gave - The Septuagint, particularly the copy in the Codex Alexandrinus, intimates that this sum was given to the Tirshatha, or Nehemiah: Και τῳ Αθερσαθᾳ εδωκαν εις θησαυρον, And to the Athersatha they gave for the treasure, etc

For the meaning of the word Tirshatha, see on Ezr 2:63 (note).

Clarke: Neh 7:71

Two thousand and two hundred pounds - The Septuagint has two thousand Three hundred minae of silver.

Clarke: Neh 7:73

All Israel, dwelt in their cities - It was in reference to this particularly that the public registers were examined; for by them they found the different families, and consequently the cities, villages, etc., which belonged to them, according to the ancient division of the lands. It seems that the examination of the registers occupied about a month; for as soon as the walls were finished, which was in the sixth month, (Elul), Neh 6:15, Nehemiah instituted the examination mentioned in this chapter, Neh 7:5; and by the concluding verse we find that the different families had got into their paternal cities in the seventh month, Tisri, answering to a part of our September and October. Thus the register determined every thing: there was no room for complaint, and none to accuse the governor of partiality.

Defender: Neh 7:32

Jos 8:28 indicates that Ai had been destroyed "forever." However, the Hebrew word can also mean simply "for a long time." Evidently it had been rebuilt by Nehemiah's time."

Defender: Neh 7:66

The total number coming back to Jerusalem in the first wave of emigrants from Babylon, given here as 42,360, is the same as given in Ezr 2:64. However, the total of the individual numbers given by Ezra is 29,818 and of those given by Nehemiah is 31,089. Nehemiah mentions 1,765 persons not cataloged by Ezra, and Ezra mentions 494 not mentioned by Nehemiah. Adding the appropriate omitted numbers to each yields a total of 31,583 individuals in both cases. This, of course, leaves a total of 10,777 individuals who were not specially listed by either Ezra or Nehemiah, but who nevertheless were with the returning exiles. Possibly their individual genealogical records had been lost. Another intriguing possibility is that this group consisted of people from the ten northern tribes, carried into Assyrian captivity long before the Babylonian captivity of Judah, Benjamin and Levi. These from the Assyrian Captivity most likely would not have genealogical records but they were still descendants of the original children of Israel. This inference would give still further support to the concept that all the tribes of Israel were included in the post-exilic nation that existed in Palestine until after the first coming of their Messiah. This may also be implied by the specific phrase: "the number, I say, of the men of the people of Israel" used by both writers (Ezr 2:2; Neh 7:7), rather than referring specifically to Judah and Benjamin."

TSK: Neh 7:13

Zattu : Ezr 2:8. 945

TSK: Neh 7:14

Zaccai : Ezr 2:9

TSK: Neh 7:15

Binnui : Ezr 2:10, Bani. 642

TSK: Neh 7:16

Bebai : Ezr 2:11. 623

TSK: Neh 7:17

Azgad : Ezr 2:12. 1,222

TSK: Neh 7:18

Adonikam : Ezr 2:13. 666

TSK: Neh 7:19

Bigvai : Ezr 2:14, Ezr 2:2,Ezr 2:56

two thousand : One manuscript of Dr. Kennicott’ s reads ""two thousand sixty and six;""but no doubt ""two thousand and fifty-six,""is the true reading, as in the parallel passage.

TSK: Neh 7:20

Adin : Ezr 2:15. 454

six hundred : One of Dr. Kennicott’ s codices has ""six hundred fifty and four.""

TSK: Neh 7:21

Ater : Ezr 2:16

TSK: Neh 7:22

Hashum : Ezr 2:19. 223

TSK: Neh 7:23

Bezai : Ezr 2:17. 323

TSK: Neh 7:24

Hariph : Hariph and Jorah were probably two distinct names of this person. Ezr 2:18, Jorah

TSK: Neh 7:25

Gibeon : Gibeon is probably a mistake for Gibbar, or the contrary; though this person may have been called by both names. Ezr 2:20, Gibbar

TSK: Neh 7:26

The men : The Septuagint reads here the same as in the parallel place, Υιοι Βαιθαλεμ, εκατον εικοσιτρεις; υιοι Ατωφα (Alex. Ανετωφα ) πεντηκονταεξ ; ""The children of Bethlehem, one hundred twenty and three; the children of Netophah, fifty and six.""Though this reading is not found in any Hebrew manuscript yet collated, it is doubtless the true one.

Bethlehem : Ezr 2:21, Ezr 2:22. 179

TSK: Neh 7:27

Anathoth : Ezr 2:23; Isa 10:30; Jer 1:1, Jer 11:21

TSK: Neh 7:28

Bethazmaveth : Ezr 2:24, Azmaveth

TSK: Neh 7:29

Kirjathjearim : Instead of Kirjath-arim, in the parallel place of Ezra, many manuscripts read Kirjath-jearim, as here. Jos 9:17, Jos 18:25; Jdg 18:12; Ezr 2:25, Kirjath-arim

TSK: Neh 7:30

Ramah : Jos 18:24, Jos 18:25; Ezr 2:26

TSK: Neh 7:31

Michmas : The variation between מכמשׁ [Strong’ s H4363], Michmash , and מכמס [Strong’ s H4363], Michmas , arises from the mutation of שׁ , sheen , and ס , samech ; though several manuscripts have the former reading here also. 1Sa 13:5, 1Sa 13:23. Ezr 2:27, Is. Ezr 10:28, Michmash.

TSK: Neh 7:32

Bethel : Jos 8:9, Jos 8:17; Ezr 2:28. 223

TSK: Neh 7:33

Nebo : Ezr 2:29

fifty and two : The Alexandrian manuscript of the Septuagint adds, Υιοι Μαγαβως εκατον πεντηκονταεξ , ""The children of Magbish an hundred fifty and six,""as in Ezr 2:30.

TSK: Neh 7:34

the other Elam : Neh 7:12; Ezr 2:31

TSK: Neh 7:35

Harim : Ezr 2:32, Ezr 10:31

TSK: Neh 7:36

Jericho : Ezr 2:34

TSK: Neh 7:37

Lod : Neh 6:2, Neh 11:34, Neh 11:35; 1Ch 8:12; Ezr 2:33. 725

TSK: Neh 7:38

Senaah : Ezr 2:35. 3,630

TSK: Neh 7:39

Jedaiah : 1Ch 24:7-19; Ezr 2:36

TSK: Neh 7:40

Immer : 1Ch 24:14; Ezr 2:37

TSK: Neh 7:41

Pashur : 1Ch 9:12, 1Ch 24:9; Ezr 2:38, Ezr 10:22

TSK: Neh 7:42

Harim : 1Ch 24:8; Ezr 2:39, Ezr 10:31

TSK: Neh 7:43

Hodevah : Ezr 2:40, Hodaviah, Neh 3:9, Judah

TSK: Neh 7:44

The singers : 1Ch 25:2; Ezr 2:41. 128

an hundred : One of Dr. Kennicott’ s manuscripts reads in the parallel place of Ezra, ""an hundred and forty and eight,""as here.

TSK: Neh 7:45

The porters : 1Chr. 26:1-32; Ezr 2:42. 130

TSK: Neh 7:46

Nethinims : Lev 27:2-8; Jos 9:23-27; 1Ch 9:2

Hashupha : Ezr 2:43, Hasupha

TSK: Neh 7:47

Sia : Ezr 2:44, Siaha

TSK: Neh 7:48

Hagaba : Ezr 2:45, Ezr 2:46, Hagabah, or Hagab, The Alexandrian manuscript of the Septuagint inserts here, υιοι Ακουδ, υιοι Ουτα, υιοι Κηταρ, υιοι Αγαβ ""the children of Akoud, the children of Outa, the children of Ketar, the children of Agab,""or Hagab. See the parallel passages.

Shalmai : In the parallel passage not only the Keri and Septuagint, but many of Dr. Kennicott’ s manuscripts read Shalmai, as here. A more extensive collation of manuscripts would doubtless tend still more to harmonize both the names and numbers. Ezr 2:46, Shamlai

TSK: Neh 7:51

Phaseah : This variation only exists in the translation; the original being uniformly Paseah. Ezr 2:49, Paseah

TSK: Neh 7:52

Meunim : The first of these variations is attributable to the translation, the original being uniformly, מעונים [Strong’ s H4586], Meunim ; and the latter arises from the mutation of, ו , wav , and, י , yood , and insertion of, שׁ , sheen , though in the parallel passage the Kethiv is נפיסים [Strong’ s H5304], Nephisim ; and here the Keri and many manuscripts have נפישׁסים [Strong’ s H5300], Nephishesim . Ezr 2:50, Mehunim, Nephusim

TSK: Neh 7:54

Bazlith : Instead of Bazlith, many manuscripts and the LXX have Bazluth, as in the parallel place. Ezr 2:52, Bazluth

TSK: Neh 7:55

Tamah : Here there is no variation in the original; it being uniformly Tamah. Ezr 2:53, Thamah

TSK: Neh 7:57

Solomon’ s : Neh 11:3

Perida : Three manuscripts have Peruda, instead of Perida, as in Ezra. Ezr 2:55, Peruda

TSK: Neh 7:58

Jaala : The variation of יעלה [Strong’ s H3279], Jaalah , and יעלא [Strong’ s H3279],} Jaala , merely arises from the mutation of ה , hay , into א , aleph , according to the Chaldee dialect. Ezr 2:56, Jaalah

TSK: Neh 7:59

Amon : Instead of Amon, two of De Rossi’ s manuscripts have Amin, and the LXX have Ημιμ , Emim; which nearly approaches the Ami of Ezra. Ezr 2:57, Ami

TSK: Neh 7:60

the Nethinims : Ezr 2:58

TSK: Neh 7:61

Telharesha : The first of these variations only exists in the translation; the original being uniformly תל חרשׁא [Strong’ s H8521], Tel̇harshà the latter simply arises from the insertion of a ו , wav ; being written אדן [Strong’ s H135], Addan , in the parallel passage, and אדון [Strong’ s H114], Addon , here. Ezr 2:59, Tel-harsa, Addan

seed : or, pedigree

TSK: Neh 7:62

six hundred : Ezr 2:60. 652

TSK: Neh 7:63

of the priests : Ezr 2:61-63

Barzillai : 2Sa 17:27, 2Sa 19:31-33; 1Ki 2:7

TSK: Neh 7:64

These sought : Mat 22:11-13

those that were : Neh 7:5; 1Ch 9:1

but it was : Mat 25:11, Mat 25:12

as polluted : Neh 13:29; Lev 4:3

TSK: Neh 7:65

the Tirshatha : or, the governor, Neh 8:9, Neh 10:1; Ezr 2:63

that they should : Lev 2:3, Lev 2:10, Lev 6:17, Lev 7:19, Lev 7:20, Lev 10:17, Lev 10:18, Lev 21:21-23

till there : Exo 28:30; Num 27:21; Deu 33:8

TSK: Neh 7:66

Ezr 2:64

TSK: Neh 7:67

their manservants : Isa 45:1, Isa 45:2; Jer 27:7

two hundred : Ezr 2:65. 200

TSK: Neh 7:68

Ezr 2:66, Ezr 2:67

TSK: Neh 7:69

Here Jerome adds, in the Vulgate, Hucusque refertur quid in commentario scriptum fuerit; exin Nehemie historia texitur̀ ""Thus far do the words extend which were written in the register; what follows belongs to the history of Nehemiah.""This addition is not found in the Hebrew, or any ancient versioncaps1 . icaps0 t is also wanting in the Paris and Complutensian Polyglotts; but is found in the Editio Prima of the Vulgate. What follows, however, seems to relate to a distinct oblation from that recorded in Ezra; and was probably made after the people were registered by Nehemiah, who was the Tirshatha, or governor, at this time, as Zerubbabel had been at the first return of the Jews from captivity. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God and his cause will surely be remembered by him (Heb 6:10).

TSK: Neh 7:70

some : Heb. part, Ezr 2:68-70

the chief : Num. 7:2-86; 1Ch 29:3-9

The Tirshatha : Neh 8:9, Neh 10:1

drams : Darkemonim, or darics; a Persian gold coin, worth about 1£. 5s.

basins : Exo 12:22, Exo 24:6; 1Ki 7:45; 1Ch 28:17; 2Ch 4:8, 2Ch 4:11; Jer 52:19

TSK: Neh 7:71

chief : Job 34:19; Luk 21:1-4; 2Co 8:12

pound : Manim, manehs or minas, As a weight, the maneh was equal to 100 shekels; but as a coin, equal to 60 shekels, or about 9£.

TSK: Neh 7:73

all Israel : It was for the purpose of ascertaining the different families, and consequently the different cities, villages, etc., which belonged to them, according to the ancient division of the land, that the public registers were examined.

when the seventh : Ezr 2:70, Ezr 3:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 7:70-73

Compared with Ezr 2:69 there is considerable difference between the totals for gold, silver, and garments. The usual explanation is that of corruption in the one or the other of the passages.

Neh 7:73

Dwelt in their cities - Nehemiah’ s quotation from Zerubbabel’ s register ends here, and the narration of events in Jerusalem in his own day is resumed from Neh 7:3. The narrative Neh. 8; 10 appears from internal evidence to be by a different author (see the introduction of the Book of Nehemiah).

The last two clauses of Neh 7:73 should stand as the beginning of Neh. 8 (as in the Septuagint). The text would then run: "And when the seventh month was come, and the children of Israel were in their cities, the whole people gathered themselves together as one man,"etc. Compare the margin reference.

Poole: Neh 7:70

The Tirshatha i.e. the governor, to wit, Nehemiah. So it is no wonder that the number of the monies, and other things here contributed, differ from that Ezr 2 , because this is another collection; that was made in Zerubbabel’ s time, and this in Ezra’ s.

Haydock: Neh 7:33

Other Nebo. We find no first mentioned; but in the ancient Latin edition, Nebo occurred instead of Geba, ver. 30. See 1 Esdras ii. 29. Septuagint and Arabic omit, "the other." This Nebo may be Nob, or Nobe, in the tribe of Benjamin. (Calmet)

Haydock: Neh 7:43

The sons; or, "who were the sons ( filiorum ) of Oduia." (Haydock)

Haydock: Neh 7:65

Athersatha; Nehemias, (Calmet) as he is called in Chaldean, 1 Esdras ii. 63. (Menochius)

Haydock: Neh 7:68

Their. Hebrew, Roman Septuagint, Syriac and Arabic omit this verse; but it is found in the Alexandrian Septuagint and even in the Rab. Bible, printed at Venice, 1564, as well as in the 1st and 3rd Esdras, (Calmet) and it is inserted by Protestants. (Haydock)

Haydock: Neh 7:69

Hitherto. This is not in the original, or in the other versions. It is inserted in the margin of some Latin manuscripts, and entirely omitted in others of great authority. The gloss might have been placed after ver. 64. (Calmet) ---

Yet some of the following verses seem also to be copied from 1 Esdras. (Haydock) ---

St. Jerome informs us from what sources the work was compiled, which is all declared canonical by the Church, (Worthington) whether written by Esdras or by Nehemias. (Haydock)

Haydock: Neh 7:70

Athersatha; that is, Nehemias, as appears from chap. viii. 9. Either that he was so called at the court of the king of Persia, where he was cup-bearer, or that, as some think, this name signifies governor; and he was at that time governor of Judea. (Challoner) ---

Roman Septuagint insinuates that the princes gave these things "to Nehemias." (Calmet) ---

Alexandrian Septuagint, "They gave for the work, unto Athersatha." ---

Protestants, "The Tirshatha gave," &c. (Haydock) ---

Thersa means, "he fed," and satha, "he caused to drink." (Tirinus) ---

The A, at the beginning, is only the article. (Haydock)

Gill: Neh 7:6-69

These are the children of the province that went up out of the captivity,.... Who were of the province of Judea, as it was now reduced, and came up out of the captivity of Babylon through the edict of Cyrus; see Ezr 2:1, where the same preface is given to the list of names as here; and from hence to the end of Neh 7:69 the same account is given of persons and families as there, with some little difference of numbers and names; in some instances there are more in this list, in others fewer, which may be thus accounted for; that list was made in Babylon, when, upon the edict of Cyrus, the Jews, who intended to go up with Zerubbabel, gave in their names, and they were registered; but this was made when they came to Jerusalem; now some of those that gave in their names changed their minds, and tarried in Babylon, and some might die by the way, which makes the numbers fewer in some instances; and others who did not give in their names at first, but, being better disposed towards their own country, followed after and joined those which were returning, and increased the number of others; to which may be added what Abendana observes, that in Ezra an account is given of those that came out of the captivity by the companies, in which they came not genealogized, and had a mixture of persons of other families in them, and some that had no genealogy; but afterwards, when they were genealogized according to their families, a register of their genealogies was made, and is what Nehemiah now found, and here gives; and, as for difference of names, that may be owing to the carelessness of copiers, or to the different pronunciation of names, or some men might have two names; the matter is of no great moment.

Gill: Neh 7:70

And some of the chief of the fathers gave unto the work,.... Of building the city and the temple, and for that service, Ezr 2:68,

the Tirshatha gave to the treasure a thousand drachms of gold; each of which was one pound sterling, and so amounted to so many pounds: of these "dracmons", or "darics", a Persian coin, mention is made in Ezr 2:69, they were golden staters, or shekels and had their name as is said, not from Darius, the father of Xerxes, though it is certain, from Herodotus ^d, that he coined golden money; but from some other king of the same name, more ancient ^e, which must be Darius the Mede; and if they are the same with the Adarcon in Ezr 8:27 as they seem to be, then those in 1Ch 29:7 were pieces of money not so called in the times of David, but of Ezra, the writer of that book: whether this Tirshatha was Zerubbabel, or Nehemiah, is not easy to say, since this donation is not the same with that in Ezra, not made at the same time nor are the gifts the same, nor the persons that gave them. Zerubbabel was Tirshatha when the Jews came out of Babylon, and Nehemiah now:

fifty basins; which were vessels, in the which the blood of the sacrifices was received and out of which it was sprinkled:

five hundred and thirty priests' garments; which were laid up in the wardrobe, and used on occasion.

Gill: Neh 7:71

And some of the chief of the fathers gave to the treasure of the work,.... To be put into the treasure, out of which the expenses of the temple, and service of it were defrayed:

twenty thousand drachms of gold; which were so many pounds of our money, and somewhat more: for, according to Bishop Cumberland ^f, a drachm of gold was of the value of twenty shillings and four pence: and 2200 pounds of silver; "the maneh", or pound, with the Jews, was of the value of sixty shekels, Eze 45:12 and so is reckoned by our Brerewood ^g to be of our money seven pounds and ten shillings; he reckoning a shekel at half a crown, whereas it was little more than two shillings and four pence; and so sixty of them, or a "maneh", came to about seven pounds; wherefore this sum here was seven times so many pounds of silver.

Gill: Neh 7:72

And that which the rest of the people gave was twenty thousand drachms of gold,.... Worth as many pounds of our money, and somewhat more:

and two thousand pound of silver; of which See Gill on Neh 7:71,

and threescore and seven priests' garments; having been so long in Babylon, and no use of sacrifices, and so not of garments to minister in, no care was taken to provide any; which seems to be the reason why so many were given, when they returned to their own land, and sacrificed.

Gill: Neh 7:73

So the priests and the Levites, and the porters, and the singers, and some of the people, and the Nethinims, and all Israel, dwelt in their cities,.... The same is said in Ezr 2:70; see Gill on Ezr 2:70,

and, when the seventh month came, the children of Israel were in their cities; the month Tisri, answering to part of September, in which month was the feast of tabernacles; at this time of the year they were in their cities when they came forth out of Babylon, and so they were now; see Ezr 3:1.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 7:26

¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

NET Notes: Neh 7:28

¹ tc The translation reads בְּנֵי (bÿne, “the sons of”) rather than the MT reading בֵית אַנְשֵׁי (’anshey vet, “men of the house of”). Cf. Ezra 2:24.

NET Notes: Neh 7:32

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: Neh 7:39

¹ tn Heb “to the house of.”

NET Notes: Neh 7:61

¹ tn Heb “relate.”

² tn Heb “the house of their fathers.”

³ tn Heb “their seed.”

NET Notes: Neh 7:64

¹ tn Heb “they were desecrated.”

NET Notes: Neh 7:65

¹ tn The Hebrew term תִּרְשָׁתָא (tirshata’; KJV “Tirshatha”) is the official title of a Persian governor in Judea. In meaning it may be similar to “excellency” (cf. NAB). See further BDB 1077 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395; HALOT 1798 s.v.

² tn Heb “stood.”

NET Notes: Neh 7:69

¹ tc Most Hebrew MSS omit 7:68 ET, which reads “They had 736 horses, 245 mules,” and thus have one less verse in chap. 7, ending the chapter at 7:72. This verse is included in the LXX and most English versions. Cf. Ezra 2:66.

NET Notes: Neh 7:70

¹ tn Heb “the heads of the fathers.”

² tn Heb “darics” (also in vv. 71, 72).

NET Notes: Neh 7:73

¹ tn Heb “the sons of Israel.” So also in vv. 14, 17; 9:1.

² tn The traditional understanding of the chapter and verse division here is probably incorrect. The final part of v. 73 is best understood as belonging with 8:1.

Geneva Bible: Neh 7:25

The ^{( d )} children of Gibeon, ninety and five.

^{( d )} That is, the inhabitants of Gibeon.

Geneva Bible: Neh 7:33

The men ^{( e )} of the other Nebo, fifty and two.

^{( e )} For there were two cities with this name.

Geneva Bible: Neh 7:46

The ^{( f )} Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth,

^{( f )} Read (Ezr 2:43).

Geneva Bible: Neh 7:65

And ^{( g )} the Tirshatha said unto them, that they should not eat of the most holy things, till there stood [up] a priest with Urim and Thummim.

^{( g )} Meaning, Nehemiah: for Tirshatha in the Chaldee tongue means a butler.

Geneva Bible: Neh 7:70

And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand ^{( h )} drams of gold, fifty basons, five hundred and thirty priests' garments.

^{( h )} Read (Ezr 2:69).

Geneva Bible: Neh 7:73

So the priests, and the Levites, and the porters, and the singers, and [some] of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the ^{( i )} seventh month came, the children of Israel [were] in their cities.

^{( i )} Which contained part of September and part of October.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 7:1-73

1 Nehemiah commits the charge of Jerusalem to Hanani and Hananiah.

5 A register of the genealogy of them which came at the first out of Babylon;

9 of the people;

39 of the priests;

43 of the Levites;

46 of the Nethinims;

57 of Solomon's servants;

63 and of the priests which could not find their pedigree;

66 The whole number of them, with their substance.

70 Their oblations.

Maclaren: Neh 7:73

Reading The Law With Tears And Joy

And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. 2. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3. And he read therein before the street that was before the water gate, from the morning until midday, before the men and the women, and those that could Understand; and the ears of all the people were attentive unto the book of the law. 4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand Pedaiah, and Mishael. and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. 5. And Ezra opened the book in the sight of all the people; (for he was above all the people); and when he opened it, all the people stood up: 6, And Ezra blessed the Lord, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the Lord with their faces to the ground. 7. Also Jeshua, and Bani, and Sherebiah, Jemin, Akkub, Shabbethai, Hodijah, Masseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites caused the people to understand the law: and the people stood in their place. 8. So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. 9. And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the Lord your God; mourn not, nor weep. For all the people wept. when they heard the words of the law. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength. 11. So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved. 12. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.'--Neh. 8:1-12.

The wall was finished on the twenty-fifth day of the month Elul, which was the sixth month. The events recorded in this passage took place on the first day of the seventh month. The year is not given, but the natural inference is that it was the same as that of the finishing of the wall; namely, the twentieth of Artaxerxes. If so, the completion of the fortifications to which Nehemiah had set himself, was immediately followed by this reading of the law, in which Ezra takes the lead. The two men stand in a similar relative position to that of Zerubbabel and Joshua, the one representing the civil and the other the religious authority.

I. Ezra Had Gone To Jerusalem About Thirteen Years Before Nehemiah.

According to Ezra 7:9, Ezra had gone to Jerusalem about thirteen years before Nehemiah, and had had a weary time of fighting against the corruptions which had crept in among the returned captives. The arrival of Nehemiah would be hailed as bringing fresh, young enthusiasm, none the less welcome and powerful because it had the king's authority entrusted to it. Evidently the two men thoroughly understood one another, and pulled together heartily. We heard nothing about Ezra while the wail was being built. But now he is the principal figure, and Nehemiah is barely mentioned. The reasons for Ezra's taking the prominent part in the reading of the law are given in the two titles by which he is designated in two successive verses (Neh. 8:1-2). He was the scribe' and also the priest,' and in both capacities was the natural person for such a work.

The seventh month was the festival month of the year, its first day being that of the Feast of trumpets, and the great Feast of tabernacles as well as the solemn day of atonement occurring in it. Possibly, the prospect of the coming of the times for these celebrations may have led to the people's wish to hear the law, that they might duly observe the appointed ceremonial. At all events, the first thing to note is that it was in consequence of the people's wish that the law was read in their hearing. Neither Ezra nor Nehemiah originated the gathering together. They obeyed a popular impulse which they had not created. We must not, indeed, give the multitude credit for much more than the wish to have their ceremonial right. But there was at least that wish, and possibly something deeper and more spiritual. The walls were completed; but the true defence of Israel was in God, and the condition of His defending was Israel's obedience to His law. The people were, in some measure, beginning to realise that condition with new clearness, in consequence of the new fervour which Nehemiah had brought.

It is singular that, during his thirteen years of residence, Ezra is not recorded to have promulgated the law, though it lay at the basis of the drastic reforms which he was able to carry through. Probably he had not been silent, but the solemn public recitation of the law was felt to be appropriate on occasion of completing the wall. Whether the people had heard it before, or, as seems implied, it was strange to them, their desire to hear it may stand as a pattern for us of that earnest wish to know God's will which is never cherished in vain. He who does not intend to obey does not wish to know the law. If we have no longing to know what the will of the Lord is, we may be very sure that we prefer our own to His. If we desire to know it, we shall desire to understand the Book which contains so much of it. Any true religion in the heart will make us eager to perceive, and willing to be guided by, the will of God, revealed mainly in Scripture, in the Person, works, and words of Jesus, and also in waiting hearts by the Spirit, and in those things which the world calls circumstances' and faith names providences.'

II. Neh. 8:2-8 Appear To Tell The Same Incidents Twice Over,

First, more generally in Neh. 8:2-3, and then more minutely. Such expanded repetition is characteristic of the Old Testament historical style. It is somewhat difficult to make sure of the real circumstances. Clearly enough there was a solemn assembly of men, women, and children in a great open space outside one of the gates, and there, from dawn till noon, the law was read and explained. But whether Ezra read it all, while the Levites named in Neh. 8:7 explained or paraphrased or translated it, or whether they all read in turns, or whether there were a number of groups, each of which had a teacher who both read and ex-pounded, is hard to determine. At all events, Ezra was the principal figure, and began the reading.

It was a picturesque scene. The sun, rising over the slopes of Olivet, would fall on the gathered crowd, if the water-gate was, as is probable, on the east or south-east side of the city. Beneath the fresh fortifications probably, which would act as a sounding-board for the reader, was set up a scaffold high above the crowd, large enough to hold Ezra and thirteen sup-porters, principal men, no doubt, seven on one side of him and six on the other. Probably a name has dropped out, and the numbers were equal. There, in the morning light, with the new walls for a background, stood Ezra on his rostrum, and amid reverent silence, lifted high the sacred roll. A common impulse swayed the crowd, and brought them all to their feet, token at once of respect and obedient attention. Probably many of them had never seen a sacred roll. To them all it was comparatively unfamiliar. No wonder that, as Ezra's voice rose in prayer, the whole assembly fell on their faces in adoration, and every lip responded Amen! amen!'

Much superstition may have mingled with the reverence. No doubt, there was then what we are often solemnly warned against now, bibliolatry. But in this time of critical investigation it is not the divine element in Scripture which is likely to be exaggerated; and few are likely to go wrong in the direction of paying too much reverence to the Book in which, as is still believed, God has revealed His will and Himself. While welcoming all investigations which throw light on its origin or its meaning, and perfectly recognising the human element in it, we should learn the lesson taught by that waiting crowd prone on their faces, and blessing God for His word. Such attitude must ever precede reading it, if we are to read aright.

Hour after hour the recitation went on. We must let the question of the precise form of the events remain undetermined. It is somewhat singular that thirteen names are enumerated as of the men who stood by Ezra, and thirteen as those of the readers or expounders. It may be the case that the former number is complete, though uneven, and that there was some reason unknown for dividing the audience into just so many sections. The second set of thirteen was not composed of the same men as the first. They seem to have been Levites, whose office of assisting at the menial parts of the sacrifices was now elevated into that of setting forth the law. Probably the portions read were such as bore especially on ritual, though the tears of the listeners are sufficient proof that they had heard some things that went deeper than that.

The word rendered distinctly' in the Revised Version (margin, with an interpretation) is ambiguous, and may either mean that the Levites explained or that they translated the words. The former is the more probable, as there is no reason to suppose that the audience, most of whom had been born in the land, were ignorant of Hebrew. But if the ritual had been irregularly observed, and the circle of ideas in the law become unfamiliar, many explanations would be necessary. It strikes one as touching and strange that such an assembly should be needed after so many centuries of national existence. It sums up in one vivid picture the sin and suffering of the nation. To observe that law had been the condition of their prosperity. To bind it on their hearts should have been their delight and would have been their life; and here, after all these generations, the best of the nation are assembled, so ignorant of it that they cannot even understand it when they hear it. Absorption with worldly things has an awful power of dulling spiritual apprehension. Neglect of God's law weakens the power of understanding it.

This scene was in the truest sense a revival.' We may learn the true way of bringing men back to God; namely, the faithful exposition and enforcement of God's will and word. We may learn, too, what should be the aim of public teachers of religion; namely, first and foremost, the clear setting forth of God's truth. Their first business is to give the sense, so that they understand the reading'; and that, not for merely intellectual purposes, but that, like the crowd outside the water-gate on that hot noonday, men may be moved to penitence, and then lifted to the joy of the Lord.

The first day of the seventh month was the Feast of trumpets; and when the reading was over, and its effects of tears and sorrow for disobedience were seen, the preachers changed their tone, to bring consolation and exhort to gladness. Nehemiah had taken no part in reading the law, as Ezra the priest and his Levites were more appropriately set to that. But he joins them in exhorting the people to dry their tears, and go joyfully to the feast. These exhortations contain many thoughts universally applicable. They teach that even those who are most conscious of sin and breaches of God's law should weep indeed, but should swiftly pass from tears to joy. They do not teach how that passage is to be effected; and in so far they are imperfect, and need to be supplemented by the New Testament teaching of forgiveness through the sacrifice of Jesus Christ. But in their clear discernment that sorrow is not meant to be a permanent characteristic of religion, and that gladness is a more acceptable offering than tears, they teach a valuable lesson, needed always by men who fancy that they must atone for their sins by their own sadness, and that religion is gloomy, harsh, and crabbed.

Further, these exhortations to festal gladness breathe the characteristic Old Testament tone of wholesome enjoyment of material good as a part of religion. The way of looking at eating and drinking and the like, as capable of being made acts of worship, has been too often forgotten by two kinds of men, saints who have sought sanctity in asceticism; and sensualists who have taken deep draughts of such pleasures without calling on the name of the Lord, and so have failed to find His gifts a cup of salvation. It is possible to eat and drink and see God,' as the elders of Israel did on Sinai.

Further, the plain duty of remembering the needy while we enjoy God's gifts is beautifully enjoined here. The principle underlying the commandment to send portions to them for whom nothing is provided', that is, for whom no feast has been dressed, is that all gifts are held in trust, that nothing is bestowed on us for our own good only, but that we are in all things stewards. The law extends to the smallest and to the greatest possessions. We have no right to feast on anything unless we share it, whether it be festal dainties or the bread that came down from heaven. To divide our portion with others is the way to make our portion greater as well as sweeter.

Further,' the joy of the Lord is your strength.' By strength here seems to be meant a stronghold. If we fix our desires on God, and have trained our hearts to find sweeter delights in communion with Him than in any earthly good, our religion will have lifted us above mists and clouds into clear air above, where sorrows and changes will have little power to affect us. If we are to rejoice in the Lord, it will be possible for us to rejoice always,' and that joy will be as a refuge from all the ills that flesh is heir to. Dwelling in God, we shall dwell safely, and be far from the fear of evil.

MHCC: Neh 7:5-73

Nehemiah knew that the safety of a city, under God, depends more upon the inhabitants than upon its walls. Every good gift and every good work are from above. God gives knowledge, he gives grace; all is of him, and therefore all must be to him. What is done by human prudence, must be ascribed to the direction of Divine Providence. But woe to those who turn back from the Lord, loving this present world! and happy those who dedicate themselves, and their substance, to his service and glory!

Matthew Henry: Neh 7:5-73

We have here another good project of Nehemiah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of the inhabitants than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the country, that he might bring them back, and what families could in any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depends upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation to keep the balance even between the city and country, that the metropolis be not so extravagantly large as to drain and impoverish the country, nor yet so weak as not to be able to protect it. Now observe,

I. Whence this good design of Nehemiah's came. He owns, My God put it into my heart, Neh 7:5. Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts; for every good gift and every good work are from above. He gives knowledge; he gives grace; all is of him, and therefore all must be to him. What is done by human prudence must be ascribed to the direction of divine Providence; he that teaches the husbandman his discretion (Isa 28:26) teaches the statesman his.

II. What method he took in prosecution of it.

1. He called the rulers together, and the people, that he might have an account of the present state of their families - their number and strength, and where they were settled. It is probable that when he summoned them to come together he ordered them to bring such an account along with them out of their several districts. And I doubt they were not so many but that it might be soon done.

2. He reviewed the old register of the genealogy of those who came up at the first, and compared the present accounts with that; and here we have the repetition of that out of Ezra 2. The title is the same here (Neh 7:6, Neh 7:7) as there (Ezr 2:1): These are the children of the province, etc. Two things are here repeated and recorded a second time from thence - the names and numbers of their several families, and their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services of his spiritual Israel, and the particular notice he takes of them. He knows those that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them.

(1.) Here is an account of the heads of the several families that first came up, v. 6-69. As to this, [1.] Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families and building them up. By this means likewise their genealogies would be preserved, and the distinction of their families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards were endless. But, [2.] There are many differences in the numbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over (one or two perhaps); and therefore I cannot think, as some do, that that was the number of these families at their first coming and this as they were now, which was at least forty years after (some make it much more); for we cannot suppose so many families to be not at all, or but little, altered in their numbers in all that time; therefore what differences there are we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken. Or perhaps one was the account of them when they set out from Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. These were not of such importance as that they should keep any strict account of them.

(2.) Here is an account of the offerings which were given towards the work of God, Neh 7:70, etc. This differs much from that in Ezr 2:68, Ezr 2:69, and it may be questioned whether it refers to the same contribution; here the tirshatha, or chief governor, who there was not mentioned, begins the offering; and the single sum mentioned there exceeds all those here put together; yet it is probable that it was the same, but that followed one copy of the lists, this another; for the last verse is the same here that it was Ezr 2:70, adding Ezr 3:1. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.

Keil-Delitzsch: Neh 7:5-73

And God put into my heart, i.e., God inspired me with the resolution;comp. Neh 2:12. What resolution, is declared by the sentences following,which detail its execution. The resolution to gather together the nobles andrulers of the people for the purpose of making a list of their kinsmen, andthus to obtain a basis for the operations contemplated for increasing theinhabitants of Jerusalem. והסּגנים החרים arecombined, as in Neh 2:16. On התיחשׂ , comp. 1Ch 5:17.

While this resolve was under consideration, Nehemiah found the register,i.e., the genealogical registry, of those who came up at first (fromBabylon). בּראשׁונה , at the beginning, i.e., with Zerubbabeland Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra7). "And I found written therein."These words introduce the list nowgiven. This list, vv. 6-73 a , is identical with that in Ezra 2, and has beenalready discussed in our remarks on that chapter.

Constable: Neh 1:1--7:73

I. THE FORTIFICATION OF JERUSALEM chs. 1--7

"The first seven chapters of Nehemiah as well as 12:31-13:31 are written in the first person. This, as well as all or part of Neh 11 and the rest of Neh 12, constitutes what is called the Nehemiah Memoirs. As such it offers an extensive look into the life and heart of an outstanding servant of God that is unique to the Old Testament."⁴

Constable: Neh 7:1--10:39

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

"The reading of Scripture (Neh 8) and the act of prayer (Neh 9) followed by community commitment (Neh 10) is a model for worshiping communities."⁶²

This was another instance in Israel's history of a covenant renewal accompanying a spiritual awakening (cf. Exod. 34; Josh. 24; 2 Kings 18; 22-23; Ezra 10:12-14; et al.).

Constable: Neh 7:1-73

1. The gathering of the people ch. 8

The fact that Nehemiah did not move back to Susa when he finished the wall and secured the city shows that his concern was not primarily those projects. The larger goal of reestablishing the Jews in the land to which God had told them to return following the exile was his primary objective (cf. Isa. 48:20; Jer. 50:8; 51:6). He wanted to see God's will done. He put God's interests before his own.

The Mosaic Law specified that once every seven years the people of Israel were to assemble and listen to the reading of the Law. This was to take place during the Feast of Booths (also called Tabernacles, Deut. 31:10-13). This occasion provided an opportunity for the people to renew their commitment to Yahweh and His Law. Such covenant renewal ceremonies had taken place earlier in Israel's history (e.g., Josh. 8:30-35; 24:1-27; et al.) and were common in the ancient Near East. Nehemiah 8 records another of these that took place in the year 444 B.C.

Constable: Neh 7:5-73

C. The Record of Those who Returned 7:5-73

This is not a list of the people who accompanied Nehemiah to Jerusalem in 444 B.C. but a record of those who returned with Sheshbazzar, Zerubbabel, and Jeshua in 537 B.C. (v. 7). It is almost identical to the list in Ezra 2.

Why did Nehemiah repeat this list? Apparently he wanted to encourage the Jews to move into Jerusalem (11:1-2). This was one of the goals of the return. To determine who were pure-blooded Israelites, he did some research and uncovered this list. He then used it as the basis for his plan (cf. 11:1-24). The repetition of this list also confirms God's faithfulness in preserving His chosen people and God's loyal love in bringing them back into the land that He promised to give their ancestors. It is a second witness to His faithfulness and love, the first list being the first witness.

The Nehemiah of verse 7 therefore is not Nehemiah the wall-builder (cf. Ezra 2:2).

The total number who returned was 49,942 (vv. 66-67; Ezra 2:64-65). However the sum of the individuals the writer mentioned in this chapter is 31,089 (and 29,818 in Ezra 2).⁵⁹

The "seventh month" (v. 73) must refer to the month Tishri in the year 537 B.C. This was the year in which the returned exiles just named gathered in Jerusalem to offer sacrifices and to celebrate the Feast of Tabernacles (cf. Ezra 3). It could hardly be the "seventh month" in the year the walls were completed (444 B.C.) since the people were in Jerusalem on the first day of that seventh month (8:2), not in their various towns. Probably we should add verse 73b to the end of this list.

"Nehemiah appears to be reminding the reader of that great gathering with the hopes that a comparison will be made with the gathering recorded in Nehemiah 8."⁶⁰

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 7:73

The reading of the law 8:1-8

This ceremony reflects the form of Israelite worship that had developed in exile. Almost the same elements that characterized the synagogue services begun then appear here. The people assembled, there was a request for the reading of the Torah, someone opened the scroll, and the people stood. Then someone (Ezra) offered praise, the people responded, and they received instruction (a sermon). Finally the law was read, an oral explanation and exhortation followed, and the people departed for a fellowship meal.⁶³

The "first day of the seventh month" (v. 2) was the day on which the Israelites were to observe the Feast of Trumpets (Lev. 23:24). The priests blew trumpets to assemble the people, to announce God's working among them, and to signal preparation for the Day of Atonement. This day followed on the tenth of the month (Lev. 23:27).

This time the people gathered at an appropriate place near the Water Gate (v. 1). This gate was on the east side of the city of David, and it was near the Gihon Spring.

Nehemiah did not mention Ezra earlier in this book. However now we learn that he was still active in Jerusalem as a contemporary and fellow leader of the restoration community along with Nehemiah. As the most important scribe in Israel at this time, as well as a priest, he led the people by reading the covenant to them (v. 3).

Scholars have suggested that "the book of the Law of Moses" (v. 1) refers to the legal material in the Pentateuch, or the "priestly code" (i.e., Leviticus), or the Deuteronomic laws, or the entire Pentateuch (i.e., the Torah). There is no way to solve this mystery now. We do know, however, that the book was a scroll since codices (books as we know them) did not become popular until the early Christian centuries.

Even though Ezra apparently read for several hours the people remained attentive. This attitude along with their standing on their feet because they respected the Law shows the commitment of these obedient Jews to Yahweh and His Word (vv. 3, 5). Evidently a wooden podium accommodated Israel's leaders who stood on this raised platform with Ezra (v. 4). Lifting up the hands toward heaven, normally with palms upward, was a common way in which the Jews expressed their desire to receive a blessing from God. Bowing with faces to the ground, a posture Muslims still observe, reflected their sense of humility before God. This is how slaves bowed before their masters in the ancient world (v. 6).

Not only did the leaders read the Word of God, they also translated it from the Hebrew language into Aramaic, the common language of the Persian Empire. Some of the Jews present did not know Hebrew (13:24) having grown up in Babylon and elsewhere away from Jews who maintained fluency in the Hebrew language.

The written translation of the Hebrew Bible into Aramaic, with comments added, was the Targum (lit. translation). The Apostle Paul referred to himself as a Hebrew (Phil. 3:5). He meant that he was a Jew who could read the Jewish Bible in the original Hebrew language, not just in Aramaic.

Not only did Ezra and his associates translate the Law, they also explained what it meant and how it applied to the people. This is Bible exposition, what the founders of Dallas Seminary established this school to teach people to do!

Guzik: Neh 7:1-73

Nehemiah 7 - The Wall Guarded

A. Watchmen provided for the walls.

1. (1-2) The appointment of Hanani and Hananiah.

Then it was, when the wall was built and I had hung the doors, when the gatekeepers, the singers, and the Levites had been appointed, that I gave the charge of Jerusalem to my brother Hanani, and Hananiah the leader of the citadel, for he was a faithful man and feared God more than many.

a. Then it was, when the wall was built: Everything was in order - both practically (the wall . . . I hung the doors . . . the gatekeepers) and spiritually (the singers . . . the Levites); the work was completed and set right.

i. The singers and the Levites were there to lead the people in worship; the walls were not rebuilt so the people of Jerusalem could look at nice walls. They were rebuilt so they could worship God with greater glory and freedom than ever before.

ii. Every victory in our life should take us deeper into praise. If we are not praising God more, and more deeply, with each passing year, are we really having much victory? Maybe we are making it through tough times - but coming out more bitter and sour than ever. That is not God's victory. His victory leads to a sweeter spirit and to deeper praise.

b. I gave the charge of Jerusalem: Nehemiah wasn't in this for political glory. He had done a work, and now he could let it go. God would still use him in Jerusalem, but he knew it wasn't his place to stay in authority.

c. Hanani: This was Nehemiah's brother, was the one who first told him about the sad state of affairs in Jerusalem (Nehemiah 1:2). His initiative and concern made him well qualified to govern.

d. He was a faithful man and feared God more than many: This described Hananiah, who was the co-leader of Jerusalem. This is what God needs in a man or a woman to use them greatly.

i. Many folks who aren't all that gifted - they can't sing, they can't remember a bunch of Bible verses, they don't have a knack for teaching, and so forth - can still be used greatly of God if they are faithful and fear God. On the other hand, many terribly gifted people may always be frustrated in serving God, if they are not faithful and fearing God.

3. (3) A watch set on the walls.

And I said to them, "Do not let the gates of Jerusalem be opened until the sun is hot; and while they stand guard, let them shut and bar the doors; and appoint guards from among the inhabitants of Jerusalem, one at his watch station and another in front of his own house."

a. Do not let the gates of Jerusalem be opened until the sun is hot; and while they stand guard: A tremendous victory had been won - the walls were rebuilt. Yet, the walls would not protect themselves. Diligent watchmen must be appointed, and the walls had to be guarded.

i. The gates were to be opened late and closed early - it was a time for high security.

b. Appoint guards from among the inhabitants of Jerusalem: In the Christian life, often a victory is won and later lost because there was no guard. An enemy may come in because we are not watching. Walls can be climbed if there is no one there to stop the enemy, but an enemy is easily turned back from a wall by a guard.

B. List of the returned families.

1. (4-5) The need to develop Jerusalem.

Now the city was large and spacious, but the people in it were few, and the houses were not rebuilt. Then my God put it into my heart to gather the nobles, the rulers, and the people, that they might be registered by genealogy. And I found a register of the genealogy of those who had come up in the first return, and found written in it:

a. The people in it were few, and the houses were not rebuilt: Now that the walls were rebuilt, Nehemiah still wanted to see how he can be a blessing to the people of God and the city of God. He noticed that the population was low and there were many abandoned houses.

b. Then God put it into my heart: Nehemiah wanted Jerusalem to grow and prosper. But before that could happen he must first know who he had already. Just as when he toured the broken down walls in 2:11-16, he needed to know the problem well. So, he took a census and looked at the registry first written by Ezra in Ezra 2:1-70.

2. (6-73) The citizens of Jerusalem who returned from the Babylonian captivity.

These are the people of the province who came back from the captivity, of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and Judah, everyone to his city. Those who came with Zerubbabel were Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah. The number of the men of the people of Israel: the sons of Parosh, two thousand one hundred and seventy-two; the sons of Shephatiah, three hundred and seventy-two; the sons of Arah, six hundred and fifty-two; the sons of Pahath-Moab, of the sons of Jeshua and Joab, two thousand eight hundred and eighteen; the sons of Elam, one thousand two hundred and fifty-four; the sons of Zattu, eight hundred and forty-five; the sons of Zaccai, seven hundred and sixty; the sons of Binnui, six hundred and forty-eight; the sons of Bebai, six hundred and twenty-eight; the sons of Azgad, two thousand three hundred and twenty-two; the sons of Adonikam, six hundred and sixty-seven; the sons of Bigvai, two thousand and sixty-seven; the sons of Adin, six hundred and fifty-five; the sons of Ater of Hezekiah, ninety-eight; the sons of Hashum, three hundred and twenty-eight; the sons of Bezai, three hundred and twenty-four; the sons of Hariph, one hundred and twelve; the sons of Gibeon, ninety-five; the men of Bethlehem and Netophah, one hundred and eighty-eight; the men of Anathoth, one hundred and twenty-eight; the men of Beth Azmaveth, forty-two; the men of Kirjath Jearim, Chephirah, and Beeroth, seven hundred and forty-three; the men of Ramah and Geba, six hundred and twenty-one; the men of Michmas, one hundred and twenty-two; the men of Bethel and Ai, one hundred and twenty-three; the men of the other Nebo, fifty-two; the sons of the other Elam, one thousand two hundred and fifty-four; the sons of Harim, three hundred and twenty; the sons of Jericho, three hundred and forty-five; the sons of Lod, Hadid, and Ono, seven hundred and twenty-one; the sons of Senaah, three thousand nine hundred and thirty. The priests: the sons of Jedaiah, of the house of Jeshua, nine hundred and seventy-three; the sons of Immer, one thousand and fifty-two; the sons of Pashhur, one thousand two hundred and forty-seven; the sons of Harim, one thousand and seventeen. The Levites: the sons of Jeshua, of Kadmiel, and of the sons of Hodevah, seventy-four. The singers: the sons of Asaph, one hundred and forty-eight. The gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, one hundred and thirty-eight. The Nethinim: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Sia, the sons of Padon, the sons of Lebana, the sons of Hagaba, the sons of Salmai, the sons of Hanan, the sons of Giddel, the sons of Gahar, the sons of Reaiah, the sons of Rezin, the sons of Nekoda, the sons of Gazzam, the sons of Uzza, the sons of Paseah, the sons of Besai, the sons of Meunim, the sons of Nephishesim, the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, the sons of Bazlith, the sons of Mehida, the sons of Harsha, the sons of Barkos, the sons of Sisera, the sons of Tamah, the sons of Neziah, and the sons of Hatipha. The sons of Solomon's servants: the sons of Sotai, the sons of Sophereth, the sons of Perida, the sons of Jaala, the sons of Darkon, the sons of Giddel, the sons of Shephatiah, the sons of Hattil, the sons of Pochereth of Zebaim, and the sons of Amon. All the Nethinim, and the sons of Solomon's servants, were three hundred and ninety-two. And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, Addon, and Immer, but they could not identify their father's house nor their lineage, whether they were of Israel: the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, six hundred and forty-two; and of the priests: the sons of Habaiah, the sons of Koz, the sons of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name. These sought their listing among those who were registered by genealogy, but it was not found; therefore they were excluded from the priesthood as defiled. And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim. Altogether the whole assembly was forty-two thousand three hundred and sixty, besides their male and female servants, of whom there were seven thousand three hundred and thirty-seven; and they had two hundred and forty-five men and women singers. Their horses were seven hundred and thirty-six, their mules two hundred and forty-five, their camels four hundred and thirty-five, and donkeys six thousand seven hundred and twenty. And some of the heads of the fathers' houses gave to the work. The governor gave to the treasury one thousand gold drachmas, fifty basins, and five hundred and thirty priestly garments. Some of the heads of the fathers' houses gave to the treasury of the work twenty thousand gold drachmas, and two thousand two hundred silver minas. And that which the rest of the people gave was twenty thousand gold drachmas, two thousand silver minas, and sixty-seven priestly garments. So the priests, the Levites, the gatekeepers, the singers, some of the people, the Nethinim, and all Israel dwelt in their cities. When the seventh month came, the children of Israel were in their cities.

a. These are the people . . . who returned to Jerusalem and Judah: This list was important because each of these people were important to God, in that they did what so few of their fellow Jews did - they took the trouble to return back to the promised land after they had already set down roots for seventy years in the Babylonian empire.

i. These are people who had a pioneer spirit; they were willing to endure hardship and discomfort, because they had a call from God that was more important than their own comfort. Life was easier in Babylon, but it was better in Jerusalem!

b. These are the people: Since only about 2% of the Jews who were carried away into exile by the Babylonians came back, these one who did have the pioneer spirit are worthy of mention - and they are mentioned twice in God's eternal word (Here and in Ezra 2).

i. It would be wonderful to have your name in the Bible (at least in a positive light). Though that privilege is too late for us, God does have a book of remembrance (Nehemiah 3:16), and surely the names of God's faithful pioneers will be in it.

ii. In this list several things were important.

· Who the people were was important (specific names were mentioned).

· What families they came from was important (many family heads are named).

· Their gifts to support the work were important (they are specifically listed towards the end of the chapter).

c. These sought their listing among those who were registered by genealogy, but it was not found: Some could not be priests until their lineage was determined. In the Old Testament, one could not be a priest unless it was established that they descended from Aaron, the brother of Moses, and the first high priest over Israel.

d. When the seventh month came, the children of Israel were in their cities: This list flows beautifully after the completion of the work, because it reminds us that the work was really all about these people.

i. The walls weren't all that important; what was important was the benefit the walls could have in the lives of God's people (enabling them to live in peace and security).

ii. The building work wasn't all that important; what was important was the benefit the building work had in the lives of God's people (teaching them to work hard, work together, work through adversity and attack, and work till the job is done).

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

Commentary -- Other

Contradiction: Neh 7:13

16-21. Are the numbers of Israelites freed from Babylonian captivity correct in Ezra (Ezra 2:6, 8, 12, 15, 19, 28) or in Nehemiah (Nehemiah 7:11, 13, 17, 20, 22, 32)?

(note: because numbers 16-21 deal with the same census, I have included them as one)

(Category: misunderstood the historical context)

In chapter 2 of Ezra and in chapter 7 of Nehemiah there are about thirty-three family units that appear in both lists of Israelites returning from Babylon to Judea. Of these 33 family units listed in Ezra and Nehemiah, nineteen of the family units are identical, while fourteen show discrepancies in the number of members within the family units (though Shabbir only lists six of them). Two of the discrepancies differ by 1, one differs by 4, two by 6, two differ by 9, another differs by 11, another two by 100, another by 201, another differs by 105, a further family differs by 300, and the largest difference is the figure for the sons of Azgad, a difference of 1,100 between the accounts of Ezra 2 and Nehemiah 7.

How, then, are we to account for the 14 discrepancies? The answer is quite simple, and Shabbir, had he done any study into the history of these two accounts would never have bothered to waste his time in asking these questions. The fact that there are both similarities and discrepancies side-by-side should have pointed him to the solution as well (as you who are reading this are probably even now concluding).

There are two important factors to bear in mind when looking at these discrepancies between the two lists. The first is the probability that though members of the units or families had enrolled their names at first as intending to go; in the interval of preparation, some possibly died, others were prevented by sickness or other insurmountable obstacles, so that the final number who actually went was not the same as those who had intended to go. Anyone who has planned a school-coach trip to the beach can understand how typical a scenario this really is.

A second and more important factor are the different circumstances in which the two registers were taken, an important fact of which Shabbir seems to be acutely unaware. Ezra's register was made up while still in Babylon (in the 450s BC), before the return to Jerusalem (Ezra 2:1-2), whereas Nehemiah's register was drawn up in Judea (around 445 BC), after the walls of Jerusalem had been rebuilt (Nehemiah 7:4-6). The lapse of so many years between the two lists (between 5-10 years) would certainly make a difference in the numbers of each family through death or by other causes.

Most scholars believe that Nehemiah recorded those people who actually arrived at Jerusalem under the leadership of Zerubbabel and Jeshua in 537 or 536 BC (Nehemiah 7:7). Ezra, on the other hand, uses the earlier list of those who originally announced their intention to join the caravan of returning colonists back in Babylon, in the 450s BC.

The discrepancies between these two lists point to the fact that there were new factors which arose to change their minds. Some may have fallen into disagreement, others may have discovered business reasons to delay their departure until later, whereas in some cases there were certainly some illnesses or death, and in other cases there may have been some last-minute recruits from those who first decided to remain in Babylon. Only clans or city-group's came in with a shrunken numbers. All the rest picked up last-minute recruits varying from one to 1,100.

When we look at the names we find that certain names are mentioned in alternate forms. Among the Jews of that time (as well as those living in the East), a person had a name, title, and surname. Thus, the children of Hariph (Nehemiah 7:24) are the children of Jorah (Ezra 2:18), while the children of Sia (Nehemiah 7:47) are also the children of Siaha (Ezra 2:44).

When we take all these factors into consideration, the differences in totals that do appear in these two tallies should occasion no surprise whatsoever. The same sort of arbitration and attrition has featured every large migration in human history.

(Archer 1982:229-230 and Light of Life II 1992:219-220)

Contradiction: Neh 7:17

16-21. Are the numbers of Israelites freed from Babylonian captivity correct in Ezra (Ezra 2:6, 8, 12, 15, 19, 28) or in Nehemiah (Nehemiah 7:11, 13, 17, 20, 22, 32)?

(note: because numbers 16-21 deal with the same census, I have included them as one)

(Category: misunderstood the historical context)

In chapter 2 of Ezra and in chapter 7 of Nehemiah there are about thirty-three family units that appear in both lists of Israelites returning from Babylon to Judea. Of these 33 family units listed in Ezra and Nehemiah, nineteen of the family units are identical, while fourteen show discrepancies in the number of members within the family units (though Shabbir only lists six of them). Two of the discrepancies differ by 1, one differs by 4, two by 6, two differ by 9, another differs by 11, another two by 100, another by 201, another differs by 105, a further family differs by 300, and the largest difference is the figure for the sons of Azgad, a difference of 1,100 between the accounts of Ezra 2 and Nehemiah 7.

How, then, are we to account for the 14 discrepancies? The answer is quite simple, and Shabbir, had he done any study into the history of these two accounts would never have bothered to waste his time in asking these questions. The fact that there are both similarities and discrepancies side-by-side should have pointed him to the solution as well (as you who are reading this are probably even now concluding).

There are two important factors to bear in mind when looking at these discrepancies between the two lists. The first is the probability that though members of the units or families had enrolled their names at first as intending to go; in the interval of preparation, some possibly died, others were prevented by sickness or other insurmountable obstacles, so that the final number who actually went was not the same as those who had intended to go. Anyone who has planned a school-coach trip to the beach can understand how typical a scenario this really is.

A second and more important factor are the different circumstances in which the two registers were taken, an important fact of which Shabbir seems to be acutely unaware. Ezra's register was made up while still in Babylon (in the 450s BC), before the return to Jerusalem (Ezra 2:1-2), whereas Nehemiah's register was drawn up in Judea (around 445 BC), after the walls of Jerusalem had been rebuilt (Nehemiah 7:4-6). The lapse of so many years between the two lists (between 5-10 years) would certainly make a difference in the numbers of each family through death or by other causes.

Most scholars believe that Nehemiah recorded those people who actually arrived at Jerusalem under the leadership of Zerubbabel and Jeshua in 537 or 536 BC (Nehemiah 7:7). Ezra, on the other hand, uses the earlier list of those who originally announced their intention to join the caravan of returning colonists back in Babylon, in the 450s BC.

The discrepancies between these two lists point to the fact that there were new factors which arose to change their minds. Some may have fallen into disagreement, others may have discovered business reasons to delay their departure until later, whereas in some cases there were certainly some illnesses or death, and in other cases there may have been some last-minute recruits from those who first decided to remain in Babylon. Only clans or city-group's came in with a shrunken numbers. All the rest picked up last-minute recruits varying from one to 1,100.

When we look at the names we find that certain names are mentioned in alternate forms. Among the Jews of that time (as well as those living in the East), a person had a name, title, and surname. Thus, the children of Hariph (Nehemiah 7:24) are the children of Jorah (Ezra 2:18), while the children of Sia (Nehemiah 7:47) are also the children of Siaha (Ezra 2:44).

When we take all these factors into consideration, the differences in totals that do appear in these two tallies should occasion no surprise whatsoever. The same sort of arbitration and attrition has featured every large migration in human history.

(Archer 1982:229-230 and Light of Life II 1992:219-220)

Contradiction: Neh 7:20

16-21. Are the numbers of Israelites freed from Babylonian captivity correct in Ezra (Ezra 2:6, 8, 12, 15, 19, 28) or in Nehemiah (Nehemiah 7:11, 13, 17, 20, 22, 32)?

(note: because numbers 16-21 deal with the same census, I have included them as one)

(Category: misunderstood the historical context)

In chapter 2 of Ezra and in chapter 7 of Nehemiah there are about thirty-three family units that appear in both lists of Israelites returning from Babylon to Judea. Of these 33 family units listed in Ezra and Nehemiah, nineteen of the family units are identical, while fourteen show discrepancies in the number of members within the family units (though Shabbir only lists six of them). Two of the discrepancies differ by 1, one differs by 4, two by 6, two differ by 9, another differs by 11, another two by 100, another by 201, another differs by 105, a further family differs by 300, and the largest difference is the figure for the sons of Azgad, a difference of 1,100 between the accounts of Ezra 2 and Nehemiah 7.

How, then, are we to account for the 14 discrepancies? The answer is quite simple, and Shabbir, had he done any study into the history of these two accounts would never have bothered to waste his time in asking these questions. The fact that there are both similarities and discrepancies side-by-side should have pointed him to the solution as well (as you who are reading this are probably even now concluding).

There are two important factors to bear in mind when looking at these discrepancies between the two lists. The first is the probability that though members of the units or families had enrolled their names at first as intending to go; in the interval of preparation, some possibly died, others were prevented by sickness or other insurmountable obstacles, so that the final number who actually went was not the same as those who had intended to go. Anyone who has planned a school-coach trip to the beach can understand how typical a scenario this really is.

A second and more important factor are the different circumstances in which the two registers were taken, an important fact of which Shabbir seems to be acutely unaware. Ezra's register was made up while still in Babylon (in the 450s BC), before the return to Jerusalem (Ezra 2:1-2), whereas Nehemiah's register was drawn up in Judea (around 445 BC), after the walls of Jerusalem had been rebuilt (Nehemiah 7:4-6). The lapse of so many years between the two lists (between 5-10 years) would certainly make a difference in the numbers of each family through death or by other causes.

Most scholars believe that Nehemiah recorded those people who actually arrived at Jerusalem under the leadership of Zerubbabel and Jeshua in 537 or 536 BC (Nehemiah 7:7). Ezra, on the other hand, uses the earlier list of those who originally announced their intention to join the caravan of returning colonists back in Babylon, in the 450s BC.

The discrepancies between these two lists point to the fact that there were new factors which arose to change their minds. Some may have fallen into disagreement, others may have discovered business reasons to delay their departure until later, whereas in some cases there were certainly some illnesses or death, and in other cases there may have been some last-minute recruits from those who first decided to remain in Babylon. Only clans or city-group's came in with a shrunken numbers. All the rest picked up last-minute recruits varying from one to 1,100.

When we look at the names we find that certain names are mentioned in alternate forms. Among the Jews of that time (as well as those living in the East), a person had a name, title, and surname. Thus, the children of Hariph (Nehemiah 7:24) are the children of Jorah (Ezra 2:18), while the children of Sia (Nehemiah 7:47) are also the children of Siaha (Ezra 2:44).

When we take all these factors into consideration, the differences in totals that do appear in these two tallies should occasion no surprise whatsoever. The same sort of arbitration and attrition has featured every large migration in human history.

(Archer 1982:229-230 and Light of Life II 1992:219-220)

Contradiction: Neh 7:22

16-21. Are the numbers of Israelites freed from Babylonian captivity correct in Ezra (Ezra 2:6, 8, 12, 15, 19, 28) or in Nehemiah (Nehemiah 7:11, 13, 17, 20, 22, 32)?

(note: because numbers 16-21 deal with the same census, I have included them as one)

(Category: misunderstood the historical context)

In chapter 2 of Ezra and in chapter 7 of Nehemiah there are about thirty-three family units that appear in both lists of Israelites returning from Babylon to Judea. Of these 33 family units listed in Ezra and Nehemiah, nineteen of the family units are identical, while fourteen show discrepancies in the number of members within the family units (though Shabbir only lists six of them). Two of the discrepancies differ by 1, one differs by 4, two by 6, two differ by 9, another differs by 11, another two by 100, another by 201, another differs by 105, a further family differs by 300, and the largest difference is the figure for the sons of Azgad, a difference of 1,100 between the accounts of Ezra 2 and Nehemiah 7.

How, then, are we to account for the 14 discrepancies? The answer is quite simple, and Shabbir, had he done any study into the history of these two accounts would never have bothered to waste his time in asking these questions. The fact that there are both similarities and discrepancies side-by-side should have pointed him to the solution as well (as you who are reading this are probably even now concluding).

There are two important factors to bear in mind when looking at these discrepancies between the two lists. The first is the probability that though members of the units or families had enrolled their names at first as intending to go; in the interval of preparation, some possibly died, others were prevented by sickness or other insurmountable obstacles, so that the final number who actually went was not the same as those who had intended to go. Anyone who has planned a school-coach trip to the beach can understand how typical a scenario this really is.

A second and more important factor are the different circumstances in which the two registers were taken, an important fact of which Shabbir seems to be acutely unaware. Ezra's register was made up while still in Babylon (in the 450s BC), before the return to Jerusalem (Ezra 2:1-2), whereas Nehemiah's register was drawn up in Judea (around 445 BC), after the walls of Jerusalem had been rebuilt (Nehemiah 7:4-6). The lapse of so many years between the two lists (between 5-10 years) would certainly make a difference in the numbers of each family through death or by other causes.

Most scholars believe that Nehemiah recorded those people who actually arrived at Jerusalem under the leadership of Zerubbabel and Jeshua in 537 or 536 BC (Nehemiah 7:7). Ezra, on the other hand, uses the earlier list of those who originally announced their intention to join the caravan of returning colonists back in Babylon, in the 450s BC.

The discrepancies between these two lists point to the fact that there were new factors which arose to change their minds. Some may have fallen into disagreement, others may have discovered business reasons to delay their departure until later, whereas in some cases there were certainly some illnesses or death, and in other cases there may have been some last-minute recruits from those who first decided to remain in Babylon. Only clans or city-group's came in with a shrunken numbers. All the rest picked up last-minute recruits varying from one to 1,100.

When we look at the names we find that certain names are mentioned in alternate forms. Among the Jews of that time (as well as those living in the East), a person had a name, title, and surname. Thus, the children of Hariph (Nehemiah 7:24) are the children of Jorah (Ezra 2:18), while the children of Sia (Nehemiah 7:47) are also the children of Siaha (Ezra 2:44).

When we take all these factors into consideration, the differences in totals that do appear in these two tallies should occasion no surprise whatsoever. The same sort of arbitration and attrition has featured every large migration in human history.

(Archer 1982:229-230 and Light of Life II 1992:219-220)

Contradiction: Neh 7:32

16-21. Are the numbers of Israelites freed from Babylonian captivity correct in Ezra (Ezra 2:6, 8, 12, 15, 19, 28) or in Nehemiah (Nehemiah 7:11, 13, 17, 20, 22, 32)?

(note: because numbers 16-21 deal with the same census, I have included them as one)

(Category: misunderstood the historical context)

In chapter 2 of Ezra and in chapter 7 of Nehemiah there are about thirty-three family units that appear in both lists of Israelites returning from Babylon to Judea. Of these 33 family units listed in Ezra and Nehemiah, nineteen of the family units are identical, while fourteen show discrepancies in the number of members within the family units (though Shabbir only lists six of them). Two of the discrepancies differ by 1, one differs by 4, two by 6, two differ by 9, another differs by 11, another two by 100, another by 201, another differs by 105, a further family differs by 300, and the largest difference is the figure for the sons of Azgad, a difference of 1,100 between the accounts of Ezra 2 and Nehemiah 7.

How, then, are we to account for the 14 discrepancies? The answer is quite simple, and Shabbir, had he done any study into the history of these two accounts would never have bothered to waste his time in asking these questions. The fact that there are both similarities and discrepancies side-by-side should have pointed him to the solution as well (as you who are reading this are probably even now concluding).

There are two important factors to bear in mind when looking at these discrepancies between the two lists. The first is the probability that though members of the units or families had enrolled their names at first as intending to go; in the interval of preparation, some possibly died, others were prevented by sickness or other insurmountable obstacles, so that the final number who actually went was not the same as those who had intended to go. Anyone who has planned a school-coach trip to the beach can understand how typical a scenario this really is.

A second and more important factor are the different circumstances in which the two registers were taken, an important fact of which Shabbir seems to be acutely unaware. Ezra's register was made up while still in Babylon (in the 450s BC), before the return to Jerusalem (Ezra 2:1-2), whereas Nehemiah's register was drawn up in Judea (around 445 BC), after the walls of Jerusalem had been rebuilt (Nehemiah 7:4-6). The lapse of so many years between the two lists (between 5-10 years) would certainly make a difference in the numbers of each family through death or by other causes.

Most scholars believe that Nehemiah recorded those people who actually arrived at Jerusalem under the leadership of Zerubbabel and Jeshua in 537 or 536 BC (Nehemiah 7:7). Ezra, on the other hand, uses the earlier list of those who originally announced their intention to join the caravan of returning colonists back in Babylon, in the 450s BC.

The discrepancies between these two lists point to the fact that there were new factors which arose to change their minds. Some may have fallen into disagreement, others may have discovered business reasons to delay their departure until later, whereas in some cases there were certainly some illnesses or death, and in other cases there may have been some last-minute recruits from those who first decided to remain in Babylon. Only clans or city-group's came in with a shrunken numbers. All the rest picked up last-minute recruits varying from one to 1,100.

When we look at the names we find that certain names are mentioned in alternate forms. Among the Jews of that time (as well as those living in the East), a person had a name, title, and surname. Thus, the children of Hariph (Nehemiah 7:24) are the children of Jorah (Ezra 2:18), while the children of Sia (Nehemiah 7:47) are also the children of Siaha (Ezra 2:44).

When we take all these factors into consideration, the differences in totals that do appear in these two tallies should occasion no surprise whatsoever. The same sort of arbitration and attrition has featured every large migration in human history.

(Archer 1982:229-230 and Light of Life II 1992:219-220)

Contradiction: Neh 7:66

22. Both Ezra 2:64 and Nehemiah 7:66 agree that the totals for the whole assembly was 42,360, yet when the totals are added, Ezra - 29,818 and Nehemiah - 31,089?

(Category: copyist error)

There are possibly two answers to this seeming dilemma. The first is that this is most likely a copyist's error. The original texts must have had the correct totals, but somewhere along the line of transmission, a scribe made an error in one of the lists, and changed the total in the other so that they would match, without first totaling up the numbers for the families in each list. There is the suggestion that a later scribe upon copying out these lists purposely put down the totals for the whole assembly who were in Jerusalem at his time, which because it was later would have been larger.

The other possibility is forwarded by the learned Old Testament scholar R.K. Harrison, who suggests that at any rate the figure of 42,000 may be metaphorical, following "...the pattern of the Exodus and similar traditions, where the large numbers were employed as symbols of the magnitude of God, and in this particular instance indicating the triumphant deliverance that God achieved for His captive people" (Harrison 1970:1142-1143).

Such errors do not change the historicity of the account, since in such cases another portion of Scripture usually corrects the mistake (the added totals in this instance). As the well-known commentator, Matthew Henry once wrote, "Few books are not printed without mistakes; yet, authors do not disown them on account of this, nor are the errors by the press imputed to the author. The candid reader amends them by the context or by comparing them with some other part of the work."

(Light of Life II 1992:201, 219)

Contradiction: Neh 7:67

23. Did 200 singers (Ezra 2:65) or 245 singers (Nehemiah 7:67) accompany the assembly?

(Category: copyist error)

As in question number 7, this is a copyist error, where a scribe copying the numbers in the Ezra account simply rounded off the figure of 245 to 200.

Critics Ask: Neh 7:32

NEHEMIAH 7:32 —If Ai was destroyed earlier, why is it still inhabited here?

PROBLEM: After an earlier embarrassing defeat because of disobedience to God, Joshua’s forces completely destroyed the city of Ai ( Josh. 8:28 ). But it is still flourishing many years later ( Neh. 7:32 ).

SOLUTION: This is many centuries later, and the city was rebuilt by survivors or others. Phrases like “utterly destroyed” ( Josh. 8:26 ) refer to all who got caught. It does not say that some did not escape. Nor does it eliminate the possibility that others moved in later to occupy the site.

This same explanation applies to the Amalekites who were completely destroyed ( 1 Sam. 15:7-8 ), yet survived to be overthrown at a later date ( 1 Sam. 30:1 , 17 ). Likewise, Bethel and Gezer were conquered by Joshua ( Josh. 12:12 , 16 ) and later under the judges ( Jud. 1:22-29 ). However, Genesis 32:3 may refer to the settlement of Edom by anticipation (cf. Gen. 36:6 , 8 ).   

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 7 (Chapter Introduction)

Overview

Neh 7:1, Nehemiah commits the charge of Jerusalem to Hanani and Hananiah; Neh 7:5, A register of the genealogy of them which came at the first out of Babylon; Neh 7:9, of the people; Neh 7:39, of the priests; Neh 7:43, of the Levites; Neh 7:46, of the Nethinims; Neh 7:57, of Solomon’s servants; Neh 7:63, and of the priests which could not find their pedigree; Neh 7:66, The whole number of them, with their substance; Neh 7:70, Their oblations.

Poole: Nehemiah 7 (Chapter Introduction)

CHAPTER 7

Nehemiah committeth the charge of Jerusalem to Hanani and Hananiah, Neh 7:1,2 . His advice to them, Neh 7:3,4 . He finds out a register of the genealogy of them that came at first out of Babylon, Neh 7:5-65 . The whole number of them, Neh 7:66,67 . Their substance, Neh 7:68,69 . Their offerings, Neh 7:70-73 .

i.e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the wall, as it was done, Neh 12:27 .

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 7 (Chapter Introduction)

(Neh 7:1-4) The city committed to Hananiah.

(v. 5-73) Register of those that first returned.

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 7 (Chapter Introduction)

The success of one good design for God and our generation should encourage us to proceed and form some other; Nehemiah did so, having fortified Jerusalem with gates and walls, his next care is, I. To see the city well kept (Neh 7:1-4). II. To see it well peopled, in order to which he here reviews and calls over the register of the children of the captivity, the families that returned at first, and records it (v. 5-73). It is the same, in effect, with that which we had, Ezra 2. What use he made of it we shall find afterwards, when he brought one of ten to live in Jerusalem, Neh 11:1.

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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Myers, Jacob M. Ezra; Nehemiah. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Olmstead, A. T. History of the Persian Empire. Chicago: University of Chicago Press, 1948.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Prichard, James B., ed. Ancient Near Eastern Texts. 2nd ed. Princeton: Princeton University Press, 1955.

Redpath, Alan. Victorious Christian Service. Westwood, N.J.: Fleming H. Revell, 1958.

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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.

Ryle, H. E. The Books of Ezra and Nehemiah. Cambridge, Eng.: University Press, 1917.

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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 7 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 7

Nehemiah having built the wall, and set up the doors, appointed two persons to take the charge of the city, and set watches for the safety of it, and to take special care about opening and shutting the gates of it, Neh 7:1, and concerned he was for the peopling of it, and having found a register of the first comers to it, gives their names, Neh 7:4 and some account of the freewill offerings made for the work they came about, Neh 7:70.