Nehemiah 10, Sealing of a New Commitment

The people have agreed to follow the Law and to publicly indicate this by affixing the seals of their leaders to this agreement.

Nehemiah 10: 1-13, Names of signers

Those who sealed it were: Nehemiah the governor, the son of Hacaliah. Zedekiah, Seraiah, Azariah, Jeremiah, Pashhur, Amariah, Malkijah, Hattush, Shebaniah, Malluch, Harim, Meremoth, Obadiah, Daniel, Ginnethon, Baruch, Meshullam, Abijah, Mijamin, Maaziah, Bilgai and Shemaiah. These were the priests.

The Levites: Jeshua son of Azaniah, Binnui of the sons of Henadad, Kadmiel, and their associates: Shebaniah, Hodiah, Kelita, Pelaiah, Hanan, Mica, Rehob, Hashabiah, Zaccur, Sherebiah, Shebaniah, Hodiah, Bani and Beninu.

We have a long list of leaders, Levites and priests who affixed their seals to this document committing themselves to obedience to the Law. Like our culture today, there may be a number of people with the same name, so we should not identify some of these names, Jeremiah, Obadiah, Daniel, here, and Abijah, Hoshea, Adonijah, Hananiah, below, with individuals we have read about elsewhere.

Nehemiah 10: 14-27, Names of signers

The leaders of the people: Parosh, Pahath-Moab, Elam, Zattu, Bani, Bunni, Azgad, Bebai, Adonijah, Bigvai, Adin, Ater, Hezekiah, Azzur, Hodiah, Hashum, Bezai, Hariph, Anathoth, Nebai, Magpiash, Meshullam, Hezir, Meshezabel, Zadok, Jaddua, Pelatiah, Hanan, Anaiah, Hoshea, Hananiah, Hasshub, Hallohesh, Pilha, Shobek, Rehum, Hashabnah, Maaseiah, Ahiah, Hanan, Anan, Malluch, Harim and Baanah.

There is considerable overlap between the names of these leaders and the names listed in Ezra 2 and Nehemiah 7. 

Nehemiah 10: 28- 31, Priests, Levites, gatekeepers...

The rest of the people--priests, Levites, gatekeepers, singers, temple servants and all who separated themselves from the neighboring peoples for the sake of the Law of God, together with their wives and all their sons and daughters who are able to understand-- all these now join their brothers the nobles, and bind themselves with a curse and an oath to follow the Law of God given through Moses the servant of God and to obey carefully all the commands, regulations and decrees of the LORD our Lord.

"We promise not to give our daughters in marriage to the peoples around us or take their daughters for our sons.

"When the neighboring peoples bring merchandise or grain to sell on the Sabbath, we will not buy from them on the Sabbath or on any holy day. Every seventh year we will forgo working the land and will cancel all debts.

The commitments include not marrying foreigners and a commitment to obeying the Sabbath and holy days. One hundred and fifty years before, outside these gates, the prophet Jeremiah had scolded the people for working on the Sabbath (Jeremiah 17: 19-27.) In addition to observing the Sabbath, the people promise to also remember the sabbatical years, setting aside the land and debts every seventh year.

At some point the text is in first person and appears to be a commitment by the people spoken publicly together. 

Nehemiah 10: 32-35, Commitment to support the temple

 "We assume the responsibility for carrying out the commands to give a third of a shekel each year for the service of the house of our God: for the bread set out on the table; for the regular grain offerings and burnt offerings; for the offerings on the Sabbaths, New Moon festivals and appointed feasts; for the holy offerings; for sin offerings to make atonement for Israel; and for all the duties of the house of our God.

"We--the priests, the Levites and the people--have cast lots to determine when each of our families is to bring to the house of our God at set times each year a contribution of wood to burn on the altar of the LORD our God, as it is written in the Law.

"We also assume responsibility for bringing to the house of the LORD each year the firstfruits of our crops and of every fruit tree.

 

The commitments include regular giving to support the temple. A half-shekel gift to the temple is a requirement from Exodus 30: 11-16. This one-third-shekel gift seems to be different, given annually.

The bread mentioned in verse 33 is presumably the shewbread (Leviticus 24: 5-8.)

Nehemiah 10: 36-39, "We will not neglect the house of our God" 

"As it is also written in the Law, we will bring the firstborn of our sons and of our cattle, of our herds and of our flocks to the house of our God, to the priests ministering there.

"Moreover, we will bring to the storerooms of the house of our God, to the priests, the first of our ground meal, of our [grain] offerings, of the fruit of all our trees and of our new wine and oil. And we will bring a tithe of our crops to the Levites, for it is the Levites who collect the tithes in all the towns where we work.

A priest descended from Aaron is to accompany the Levites when they receive the tithes, and the Levites are to bring a tenth of the tithes up to the house of our God, to the storerooms of the treasury.

The people of Israel, including the Levites, are to bring their contributions of grain, new wine and oil to the storerooms where the articles for the sanctuary are kept and where the ministering priests, the gatekeepers and the singers stay. 

"We will not neglect the house of our God."

The commitment includes an elaboration on the depth of tithing and giving. The temple will be supported, not just financially but with gifts in kind, the "first fruits" of crops, meal, fruits, wine, oil. Furthermore, the temple will follow the old statutes, with descendants of Aaron involved in the worship.

Nehemiah 9, Covenant History Recited

In a rebuilt Jerusalem, the people celebrate the Feast of Booths.

Nehemiah 9: 1-3, Separation and confession
On the twenty-fourth day of the same month, the Israelites gathered together, fasting and wearing sackcloth and having dust on their heads.
 

Those of Israelite descent had separated themselves from all foreigners. They stood in their places and confessed their sins and the wickedness of their fathers. They stood where they were and read from the Book of the Law of the LORD their God for a quarter of the day, and spent another quarter in confession and in worshiping the LORD their God.

The Israelites (those of definite ancestry) separate themselves from the others in the region and read from the Law, confessing their sins and worshiping YHWH.  (The connection between this worship and the separation is surely due to the past influence of pagan idolaters on the worship in Israel, especially through intermarriage.)

This day of penance occurs on 24th day of the seventh month (Tisri.)  According to Leviticus 16: 29-34 the Day of Atonement (Yom Kippur) occurred on the tenth day of Tisri. Many aspects of this day of penance and worship are common with Yom Kippur, says Yamauchi.

Nehemiah 9: 4-6, "Stand up!"

Standing on the stairs were the Levites--Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani and Kenani--who called with loud voices to the LORD their God. And the Levites--Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah and Pethahiah--said: 

"Stand up and praise the LORD your God, who is from everlasting to everlasting." 

"Blessed be your glorious name, and may it be exalted above all blessing and praise. You alone are the LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you.

 

The worship includes a loud time of praise, of declaration as to God's identity and character. The worship is led by Levites.

Nehemiah 9: 7-12, God of Abram

"You are the LORD God, who chose Abram and brought him out of Ur of the Chaldeans and named him Abraham. You found his heart faithful to you, and you made a covenant with him to give to his descendants the land of the Canaanites, Hittites, Amorites, Perizzites, Jebusites and Girgashites. You have kept your promise because you are righteous.

"You saw the suffering of our forefathers in Egypt; you heard their cry at the Red Sea. You sent miraculous signs and wonders against Pharaoh, against all his officials and all the people of his land, for you knew how arrogantly the Egyptians treated them. You made a name for yourself, which remains to this day.

You divided the sea before them, so that they passed through it on dry ground, but you hurled their pursuers into the depths, like a stone into mighty waters. By day you led them with a pillar of cloud, and by night with a pillar of fire to give them light on the way they were to take.

The praise goes back to Abraham and then the exodus from Egypt.

Nehemiah 9: 13-15, God of Sinai

"You came down on Mount Sinai; you spoke to them from heaven. You gave them regulations and laws that are just and right, and decrees and commands that are good. You made known to them your holy Sabbath and gave them commands, decrees and laws through your servant Moses. In their hunger you gave them bread from heaven and in their thirst you brought them water from the rock; you told them to go in and take possession of the land you had sworn with uplifted hand to give them.

After the exodus from Egypt came the Law at Mount Sinai. The worshipers recall that important time.

Nehemiah 9: 16-18, Forgiving the stiff-necked

"But they, our forefathers, became arrogant and stiff-necked, and did not obey your commands. They refused to listen and failed to remember the miracles you performed among them. They became stiff-necked and in their rebellion appointed a leader in order to return to their slavery. 

But you are a forgiving God, gracious and compassionate, slow to anger and abounding in love. Therefore you did not desert them, even when they cast for themselves an image of a calf and said, `This is your god, who brought you up out of Egypt,' or when they committed awful blasphemies.

The Israelites recall the previous stubborness of their ancestors and YHWH's grace in forgiving this. This is, in some sense, the theme of the Old Testament. 

Nehemiah 9: 19-21, Desert wandering

"Because of your great compassion you did not abandon them in the desert. By day the pillar of cloud did not cease to guide them on their path, nor the pillar of fire by night to shine on the way they were to take. You gave your good Spirit to instruct them. You did not withhold your manna from their mouths, and you gave them water for their thirst. For forty years you sustained them in the desert; they lacked nothing, their clothes did not wear out nor did their feet become swollen.

 

The people recall the guidance during the wanderings in the desert.

Nehemiah 9: 22-25, Conquest of Canaan

"You gave them kingdoms and nations, allotting to them even the remotest frontiers. They took over the country of Sihon king of Heshbon and the country of Og king of Bashan. You made their sons as numerous as the stars in the sky, and you brought them into the land that you told their fathers to enter and possess. Their sons went in and took possession of the land. You subdued before them the Canaanites, who lived in the land; you handed the Canaanites over to them, along with their kings and the peoples of the land, to deal with them as they pleased.

They captured fortified cities and fertile land; they took possession of houses filled with all kinds of good things, wells already dug, vineyards, olive groves and fruit trees in abundance. They ate to the full and were well-nourished; they reveled in your great goodness.

 

The people recall the conquest of Canaan described in the book of Joshua and the fruitful success of those days.

Nehemiah 9: 26-31, Cycles of disobedience and deliverance 

"But they were disobedient and rebelled against you; they put your law behind their backs. They killed your prophets, who had admonished them in order to turn them back to you; they committed awful blasphemies.

So you handed them over to their enemies, who oppressed them. But when they were oppressed they cried out to you. From heaven you heard them, and in your great compassion you gave them deliverers, who rescued them from the hand of their enemies.

 

"But as soon as they were at rest, they again did what was evil in your sight. Then you abandoned them to the hand of their enemies so that they ruled over them. And when they cried out to you again, you heard from heaven, and in your compassion you delivered them time after time.

"You warned them to return to your law, but they became arrogant and disobeyed your commands. They sinned against your ordinances, by which a man will live if he obeys them. Stubbornly they turned their backs on you, became stiff-necked and refused to listen.

For many years you were patient with them. By your Spirit you admonished them through your prophets. Yet they paid no attention, so you handed them over to the neighboring peoples. But in your great mercy you did not put an end to them or abandon them, for you are a gracious and merciful God.

The times after Joshua, through the time of the judges and then the kings, continued to be a time of disobedience, a cycle of idolatry, prophets, repentance and then idolatry again. On this day of penance, the people review this long cycle.

Nehemiah 9: 32-35, Change and renewal 

"Now therefore, O our God, the great, mighty and awesome God, who keeps his covenant of love, do not let all this hardship seem trifling in your eyes--the hardship that has come upon us, upon our kings and leaders, upon our priests and prophets, upon our fathers and all your people, from the days of the kings of Assyria until today. 

In all that has happened to us, you have been just; you have acted faithfully, while we did wrong. Our kings, our leaders, our priests and our fathers did not follow your law; they did not pay attention to your commands or the warnings you gave them. Even while they were in their kingdom, enjoying your great goodness to them in the spacious and fertile land you gave them, they did not serve you or turn from their evil ways.

 

The people cry out for genuine change, for grace once more. 

Nehemiah 9: 36-38, 

"But see, we are slaves today, slaves in the land you gave our forefathers so they could eat its fruit and the other good things it produces.

Because of our sins, its abundant harvest goes to the kings you have placed over us. They rule over our bodies and our cattle as they please. We are in great distress.

"In view of all this, we are making a binding agreement, putting it in writing, and our leaders, our Levites and our priests are affixing their seals to it."

 

The people commit, once again to following the Law.  In this time, they will do this by writing out the agreement and placing the seals of various leaders on this agreement.

Nehemiah 8, The Reading of the Law

The exiles have settled into Jerusalem. Chapter 7 ends with what translators view as a phrase (Nehemiah 7: 73), 

When the seventh month came and the Israelites had settled in their towns,

and then continues:

Nehemiah 8: 1-3, Ezra brings out the book of the Law

all the people assembled as one man in the square before the Water Gate. They told Ezra the scribe to bring out the Book of the Law of Moses, which the LORD had commanded for Israel.
 

So on the first day of the seventh month Ezra the priest brought the Law before the assembly, which was made up of men and women and all who were able to understand. He read it aloud from daybreak till noon as he faced the square before the Water Gate in the presence of the men, women and others who could understand. And all the people listened attentively to the Book of the Law.

 

The chapter division between chapters 7 and 8 apparently occurs in mid sentence. One wonders if the medieval scholar who created these verse and chapter divisions had grown tired of the long list of names and numbers from Nehemiah 7!

The Book of the Law is now read to the people at a square that sits before the Water Gate. (City gates were a common place of assembly.) This reading is done by the priest Ezra, whom we have not seen before in the book of Nehemiah. In the Ezra-Nehemiah scroll, Ezra disappears at the end of Ezra 10 only to reappear here, much later. Some scholars see this as evidence that the scrolls are somewhat out of order. It is interesting that chapters 8-11 of Nehemiah interrupt our story on the building of the city walls, in order to describe this reading of the Law, prior to the dedication of the city walls in chapter 12. It is certainly likely that the author of Ezra-Nehemiah is not concerned about a linear storyline, as much he is concerned about covering the important details of this renewal of Israel.

Nehemiah 8: 4-8, Reading and worship

Ezra the scribe stood on a high wooden platform built for the occasion. Beside him on his right stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah and Maaseiah; and on his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah and Meshullam.

Ezra opened the book. All the people could see him because he was standing above them; and as he opened it, the people all stood up.
 

Ezra praised the LORD, the great God; and all the people lifted their hands and responded, "Amen! Amen!" Then they bowed down and worshiped the LORD with their faces to the ground.

The Levites--Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah--instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people could understand what was being read.

 

The scribe, Ezra, reads from a platform above the people.  As Ezra praises YHWH, so too do the people.  Note the need to translate and explain the text. Hints of this need already occur in verse 3. It is likely that the people, arriving out of Babylon, speak a Babylonian Aramaic while the Law is in proto-Hebrew. In addition to possibly needing to translate across languages, there were also issues about explaining rituals, festivals, regulations that had been abandoned long before.

We see here (says Yamauchi) actions have since become traditions in Jewish synagogues. The people stand to hear Ezra read from the scroll of the Law. The phrase "Amen" ("so be it" or "that's right!") is still in use today in Christian churches.

The Hebrew word translated "read" is qara, from which we get the modern word Quran, meaning "recitation" (says Yamauchi.) Throughout Old Testament times, through the New Testament church and into the Middle Ages, the copies of sacred texts were rare, usually preserved by a few men and read aloud at meetings, whether in Jewish synagogues, Muslim mosques or Christian churches. It was not until the fifteenth century AD that the printing press slowly made copies of these books available to members of the community.

Nehemiah 8: 9-12, Rejoice!

Then Nehemiah the governor, Ezra the priest and scribe, and the Levites who were instructing the people said to them all, "This day is sacred to the LORD your God. Do not mourn or weep." For all the people had been weeping as they listened to the words of the Law.

Nehemiah said, "Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is sacred to our Lord. Do not grieve, for the joy of the LORD is your strength."

The Levites calmed all the people, saying, "Be still, for this is a sacred day. Do not grieve."
 

Then all the people went away to eat and drink, to send portions of food and to celebrate with great joy, because they now understood the words that had been made known to them.
 

The people weep as they hear the Law. Surely there is a feeling of sadness that they have so long ignored these words from YHWH. There may also have been a longing for the glorious days of Israel long past.  But Nehemiah and Ezra, appearing together here, make this a time of rejoicing and celebrating, not of grief!

Yamauchi points out that the Hebrew word translated "choice food" in verse 10, is mashman, which just means "fat". The fat of the meat was the tastiest, most preferred food. If one is willing to creatively apply scripture (out of context) one could argue that here is a Biblical instruction to eat fat. (Is it coincidence that my first draft of this chapter blog was on Thanksgiving day, 2023?) But in addition to celebrating with fat and sweet, the people are also instructed to send portions of the food to those who have nothing.

Nehemiah 8: 13-15, An old festival

On the second day of the month, the heads of all the families, along with the priests and the Levites, gathered around Ezra the scribe to give attention to the words of the Law. They found written in the Law, which the LORD had commanded through Moses, that the Israelites were to live in booths during the feast of the seventh month and that they should proclaim this word and spread it throughout their towns and in Jerusalem: "Go out into the hill country and bring back branches from olive and wild olive trees, and from myrtles, palms and shade trees, to make booths"--as it is written.

The people discover that at this feast time they are to live in booths (tents.) The passage quotes from  Leviticus 23:37-40.

Nehemiah 8: 16-19, Festival of Booths

So the people went out and brought back branches and built themselves booths on their own roofs, in their courtyards, in the courts of the house of God and in the square by the Water Gate and the one by the Gate of Ephraim.

The whole company that had returned from exile built booths and lived in them. From the days of Joshua son of Nun until that day, the Israelites had not celebrated it like this. And their joy was very great.
 

Day after day, from the first day to the last, Ezra read from the Book of the Law of God. They celebrated the feast for seven days, and on the eighth day, in accordance with the regulation, there was an assembly.

Roofs in the ancient Near East were flat and were a place for people to gather. (See the instructions in Deuteronomy 22: 8.)

Learning of the Feast of Booths, the people celebrate it. (The Jewish people were still celebrating this festival five centuries later when Jesus is recorded as elebrating it in John 7.) Although this festival may have been celebrated at other times, the author says that it had not been celebrated "like this", that is, with such joy, since the times of Joshua.

Nehemiah 7, A Remnant Returns

Nehemiah continues to face opposition from locals over his rebuilding of the walls of Jerusalem.

Nehemiah 7: 1-3, Manning the gates
After the wall had been rebuilt and I had set the doors in place, the gatekeepers and the singers and the Levites were appointed. I put in charge of Jerusalem my brother Hanani, along with Hananiah the commander of the citadel, because he was a man of integrity and feared God more than most men do.

I said to them, "The gates of Jerusalem are not to be opened until the sun is hot. While the gatekeepers are still on duty, have them shut the doors and bar them. Also appoint residents of Jerusalem as guards, some at their posts and some near their own houses."

The name of Nehemiah's brother, Hanani, is short for Hananiah.  Hanani is mentioned in Nehemiah 1:2 as traveling from Judah to Babylon at the beginning of Nehemiah's account. Since Hanani and Hananiah are essentially the same name, it is possible that the Hebrew could be translated "my brother Hanani, that is, Hananiah" and so that passage might refer to ony one man. Yamauchi agrees with the NIV and other translators, however, in seeing this verse as distinguishing Hanani from another Hananiah. Hananiah means "YHWH is gracious" and so might have been a common name.

Nehemiah gives orders to man the gates and only open them when "the sun is hot." Yamauchi says that the gatekeepers would originally have manned gates of the temple but that due to the recent threats, their gatekeeping duties are moved further out,

Nehemiah 7: 4-60, Remnant returns

Now the city was large and spacious, but there were few people in it, and the houses had not yet been rebuilt. So my God put it into my heart to assemble the nobles, the officials and the common people for registration by families. I found the genealogical record of those who had been the first to return. This is what I found written there:

    These are the people of the province who came up from the captivity of the exiles whom Nebuchadnezzar king of Babylon had taken captive (they returned to Jerusalem and Judah, each to his own town, in company with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum and Baanah): The list of the men of Israel:

    the descendants of Parosh 2,172
    of Shephatiah 372
    of Arah 652
    of Pahath-Moab (through the line of Jeshua and Joab) 2,818
    of Elam 1,254
    of Zattu 845
    of Zaccai 760
    of Binnui 648
    of Bebai 628
    of Azgad 2,322
    of Adonikam 667
    of Bigvai 2,067
    of Adin 655
    of Ater (through Hezekiah) 98
    of Hashum 328
    of Bezai 324
    of Hariph 112
    of Gibeon 95
    the men of Bethlehem and Netophah 188
    of Anathoth 128
    of Beth Azmaveth 42
    of Kiriath Jearim, Kephirah and Beeroth 743
    of Ramah and Geba 621
    of Micmash 122
    of Bethel and Ai 123
    of the other Nebo 52
    of the other Elam 1,254
    of Harim 320
    of Jericho 345
    of Lod, Hadid and Ono 721
    of Senaah 3,930

The priests: the descendants of Jedaiah (through the family
 of Jeshua) 973
    of Immer 1,052
    of Pashhur 1,247
    of Harim 1,017

The Levites: the descendants of Jeshua (through Kadmiel through the line of Hodaviah) 74

The singers: the descendants of Asaph 148

The gatekeepers: the descendants of Shallum, Ater, Talmon, Akkub, Hatita and Shobai 138

The temple servants: the descendants of Ziha, Hasupha, Tabbaoth, Keros, Sia, Padon, Lebana, Hagaba, Shalmai, Hanan, Giddel, Gahar, Reaiah, Rezin, Nekoda, Gazzam, Uzza, Paseah, Besai, Meunim, Nephussim, Bakbuk, Hakupha, Harhur, Bazluth, Mehida, Harsha, Barkos, Sisera, Temah, Neziah and Hatipha

The descendants of the servants of Solomon: the descendants of Sotai, Sophereth, Perida, Jaala, Darkon, Giddel, Shephatiah, Hattil, Pokereth-Hazzebaim and Amon

The temple servants and the descendants of the servants of Solomon 392
 

Descendants of previous residents are invited to return. The parallel account in Ezra 2 has numerous small changes from this one, both in names and numbers. The few name changes probably represent a person with different names or a variant spelling, for example, Jophar there becomes Hariph her, Gibbar becomes Gibeon.  Some of the conflicts in numbers are surely a result of a misprint: Azgad's 1222 becomes 2322. But the various number differences, along with a few swaps of lines, might suggest that Nehemiah has an updated list. I comment more on this in my blog post on Ezra 2.

I don't know why the medievalist who numbered verses and chapters suddenly has some many short verses.  If you want an easy Bible verse to memorize, how about 

Nehemiah 7: 10, "of Arah 652"?  

😁

Nehemiah 7: 61-69, Unclear ancestry

The following came up from the towns of Tel Melah, Tel Harsha, Kerub, Addon and Immer, but they could not show that their families were descended from Israel:
    the descendants of Delaiah, Tobiah and Nekoda 642
    

And from among the priests: the descendants of Hobaiah, Hakkoz and Barzillai (a man who had married a daughter of Barzillai the Gileadite and was called by that name).
    

These searched for their family records, but they could not find them and so were excluded from the priesthood as unclean.

The governor, therefore, ordered them not to eat any of the most sacred food until there should be a priest ministering with the Urim and Thummim.

The whole company numbered 42,360, besides their 7,337 menservants and maidservants; and they also had 245 men and women singers. There were 736 horses, 245 mules, 435 camels and 6,720 donkeys.
 

Some among the priests do not have proof of their ancestry and so are not allowed to act as priests.

This material duplicates some material from Ezra 2. Most of the numbers agree but Ezra 2: 65-66 has 200 male and female singers.

Nehemiah 7: 70-72, Donations

Some of the heads of the families contributed to the work. The governor gave to the treasury 1,000 drachmas of gold, 50 bowls and 530 garments for priests. Some of the heads of the families gave to the treasury for the work 20,000 drachmas of gold and 2,200 minas of silver. The total given by the rest of the people was 20,000 drachmas of gold, 2,000 minas of silver and 67 garments for priests.

 

Nehemiah records gifts from both governor (Nehemiah, presumably) and other families.

Nehemiah 7: 73, Settlement complete

The priests, the Levites, the gatekeepers, the singers and the temple servants, along with certain of the people and the rest of the Israelites, settled in their own towns. When the seventh month came and the Israelites had settled in their towns,

 

The new residents settle in. Most of the exiles come originally from towns outside of Jerusalem and so they return to the towns of their ancestors.

Some Random Thoughts

What is the role of this chapter? Why is it here? Using John Walton's adage that Scripture is written "for us but not to us," I imagine a young boy being told by his mother, "Did you know that your grandpa was one of the 652 men who returned to Jerusalem with Arah?" (See verse 10.) These verses, of course, means nothing to us, but would have been very valuable for the descendants of the returning exiles.

Nehemiah 6, Schemes Against Nehemiah

Nehemiah is governor of Judah after the rebuilding of the walls. Local Gentile leaders, Sanballat and Tobiah (Nehemiah 2: 10) have resented his work.

Nehemiah 6: 1-4, Schemes of Sanballat
When word came to Sanballat, Tobiah, Geshem the Arab and the rest of our enemies that I had rebuilt the wall and not a gap was left in it--though up to that time I had not set the doors in the gates-- Sanballat and Geshem sent me this message: "Come, let us meet together in one of the villages on the plain of Ono." 

But they were scheming to harm me; so I sent messengers to them with this reply: "I am carrying on a great project and cannot go down. Why should the work stop while I leave it and go down to you?" 

Four times they sent me the same message, and each time I gave them the same answer.
 

Nehemiah repeatedly refuses to be drawn into a meeting with the local toughs. The plain of Ono was some distance from Jerusalem. It appears to have been 8 to 10 miles west of Joppa and so some 30 to 40 miles northwest of Jerusalem.

Nehemiah 6: 5-7, A rumor

Then, the fifth time, Sanballat sent his aide to me with the same message, and in his hand was an unsealed letter in which was written: "It is reported among the nations--and Geshem  says it is true--that you and the Jews are plotting to revolt, and therefore you are building the wall. Moreover, according to these reports you are about to become their king and have even appointed prophets to make this proclamation about you in Jerusalem: `There is a king in Judah!' Now this report will get back to the king; so come, let us confer together."

Nehemiah is accused of plotting rebellion and Sanballat suggests a meeting to resolve this rumor. This is a rumor which Sanballat has started; the threat is that he will complain to Babylon and Nehemiah will be removed and possibly imprisoned. (Yamauchi says that the fact that the letter was unsealed meant that it was public.) 

Nehemiah 6: 8-9, Nehemiah's response

I sent him this reply: "Nothing like what you are saying is happening; you are just making it up out of your head."

They were all trying to frighten us, thinking, "Their hands will get too weak for the work, and it will not be completed." [But I prayed,] "Now strengthen my hands."

 

Nehemiah merely denies the allegations and accuses Sanballat of inventing the rumor himself. (Yamauchi suggests that Nehemiah very likely sent his own report to Babylon, to preempt the accusations.) 

One's hands were representative of one's attitude: weak hands indicated timidity and fear, strong hands represented confidence and success. 

The Masoretic Text does not include the phrase "I prayed" but it is clear from context that the request for strong hands was a prayer. The Septuagint has "I strengthened my hands" but Yamauchi agrees with the NIV's translation here.

Nehemiah 6: 10-13, Another scheme

One day I went to the house of Shemaiah son of Delaiah, the son of Mehetabel, who was shut in at his home. He said, "Let us meet in the house of God, inside the temple, and let us close the temple doors, because men are coming to kill you--by night they are coming to kill you."

But I said, "Should a man like me run away? Or should one like me go into the temple to save his life? I will not go!" I realized that God had not sent him, but that he had prophesied against me because Tobiah and Sanballat had hired him. He had been hired to intimidate me so that I would commit a sin by doing this, and then they would give me a bad name to discredit me.

 

The next attack on Nehemiah comes from a man named Shemaiah who claims that people are out to kill Nehemiah and that he, Nehemiah, should lock himself inside the temple, for protection. (Shemaiah himself is "shut in at home", possible out of his own fears.) Nehemiah refuses to be diverted from his work, afraid that any timidity on his part will destroy the current momentum to complete Jerusalem. 

Yamauchi says that Nehemiah was not a priest who could enter the sanctuary so Shemaiah is trying to entice Nehemiah into a sinful act. Whether concerned about entering the sanctuary or aware of God's call on his leadership, Nehemiah sees Shemaiah's invitation as an invitation to sin.

Nehemiah 6: 14, Remember!

Remember Tobiah and Sanballat, O my God, because of what they have done; remember also the prophetess Noadiah and the rest of the prophets who have been trying to intimidate me.

Nehemiah prays that these enemies and accuser will be punished by God. Among the accusers is a woman prophetess named Noadiah and some other prophets.

Nehemiah 6: 15-16, Completed wall

So the wall was completed on the twenty-fifth of Elul, in fifty-two days. When all our enemies heard about this, all the surrounding nations were afraid and lost their self-confidence, because they realized that this work had been done with the help of our God.

The completion of the wall leads to recognition by nearby countries that Jerusalem is returning and that their God is in charge.

Nehemiah 6: 17-19, Tobiah 

Also, in those days the nobles of Judah were sending many letters to Tobiah, and replies from Tobiah kept coming to them. For many in Judah were under oath to him, since he was son-in-law to Shecaniah son of Arah, and his son Jehohanan had married the daughter of Meshullam son of Berekiah. Moreover, they kept reporting to me his good deeds and then telling him what I said. And Tobiah sent letters to intimidate me.

 

Tobiah continues to try to intimidate Nehemiah, using his influence with various nobles of Judah. But despite the nobles' praise of their ruler Tobiah, Nehemiah is undeterred.

Nehemiah 5, Usury

The exiles who have returned to Jerusalem are busy building the wall, while threatened by the local Samaritans.

Nehemiah 5: 1-5, Oppressive taxes

Now the men and their wives raised a great outcry against their Jewish brothers. 

Some were saying, "We and our sons and daughters are numerous; in order for us to eat and stay alive, we must get grain." 

Others were saying, "We are mortgaging our fields, our vineyards and our homes to get grain during the famine." 

Still others were saying, "We have had to borrow money to pay the king's tax on our fields and vineyards. Although we are of the same flesh and blood as our countrymen and though our sons are as good as theirs, yet we have to subject our sons and daughters to slavery. Some of our daughters have already been enslaved, but we are powerless, because our fields and our vineyards belong to others."

 

There is some type of dispute over inequalities in the region. While people are devoting time to rebuilding the walls of Jerusalem, they are apparently unable to work in the fields or meet debt obligations. The debt obligations have resulted in some being sold into slavery. (This violates the Mosaic Law, see Leviticus 25: 39-43.) In addition, there is apparently usury, that is, those in power are charging high interest rates on the debts.

Nehemiah 5: 6-11, Confrontation

When I heard their outcry and these charges, I was very angry. I pondered them in my mind and then accused the nobles and officials. I told them, "You are exacting usury from your own countrymen!" So I called together a large meeting to deal with them and said: "As far as possible, we have bought back our Jewish brothers who were sold to the Gentiles. Now you are selling your brothers, only for them to be sold back to us!"

They kept quiet, because they could find nothing to say.

So I continued, "What you are doing is not right. Shouldn't you walk in the fear of our God to avoid the reproach of our Gentile enemies? I and my brothers and my men are also lending the people

 money and grain. But let the exacting of usury stop! Give back to them immediately their fields, vineyards, olive groves and houses, and also the usury you are charging them--the hundredth part of the money, grain, new wine and oil."

Nehemiah chastises the wealthy leaders, accusing them of usury and taking advantage of the poor. Especially egregious is the selling of people to the Gentiles, who will not be following the Mosaic Law. Yamauchi suggests that the interest rate is 1% per month, which would be 12.7% annual.

Nehemiah 5: 12-13, Resolution

"We will give it back," they said. "And we will not demand anything more from them. We will do as you say." 

Then I summoned the priests and made the nobles and officials take an oath to do what they had promised. I also shook out the folds of my robe and said, "In this way may God shake out of his house and possessions every man who does not keep this promise. So may such a man be shaken out and emptied!" 

At this the whole assembly said, "Amen," and praised the LORD. And the people did as they had promised.

The leaders agree to give back the taken amounts and to stop the usury. Nehemiah gives a vivid picture of God's actions against those who continue the usury -- he stands up and shakes the dirt out his robe.

Nehemiah 5: 14-15, Governor of Judah

Moreover, from the twentieth year of King Artaxerxes, when I was appointed to be their governor in the land of Judah, until his thirty-second year--twelve years--neither I nor my brothers ate the food allotted to the governor. But the earlier governors--those preceding me--placed a heavy burden on the people and took forty shekels of silver from them in addition to food and wine. Their assistants also lorded it over the people. But out of reverence for God I did not act like that.
 

Nehemiah is appointed governor of Judah and serves for twelve years.  (Yamauchi dates this appointment from about 445 BC to 433 BC.) Nehemiah sets an example by spurning the riches the governor position had traditionally provided. He takes pains to end the taxes on the people that are used to fund the governor's table. 

Regardless of the millenium, those in power seek to make their own life comfortable but Nehemiah refuses this temptation. 

Nehemiah 5: 16-19, Moderation

Instead, I devoted myself to the work on this wall. All my men were assembled there for the work; we did not acquire any land. Furthermore, a hundred and fifty Jews and officials ate at my table, as well as those who came to us from the surrounding nations.
 

Each day one ox, six choice sheep and some poultry were prepared for me, and every ten days an abundant supply of wine of all kinds. In spite of all this, I never demanded the food allotted to the governor, because the demands were heavy on these people.

Remember me with favor, O my God, for all I have done for these people.

Nehemiah attempts to remove outrageous luxury and the oppressive taxation.  One hundred and fifty Jewish leaders and other officials eat at his table. As Nehemiah attempts to govern well, he asks God to bless him in that endeavor and remember his attempt.

Nehemiah 4, A Fox Could Break It Down

The ruins of the wall around Jerusalem are extensive. It takes considerable work to rebuild the miles of wall.

Nehemiah 4: 1-3, A fox could break it down
When Sanballat heard that we were rebuilding the wall, he became angry and was greatly incensed. He ridiculed the Jews, and in the presence of his associates and the army of Samaria, he said, "What are those feeble Jews doing? Will they restore their wall? Will they offer sacrifices? Will they finish in a day? Can they bring the stones back to life from those heaps of rubble--burned as they are?"

Tobiah the Ammonite, who was at his side, said, "What they are building--if even a fox climbed up on it, he would break down their wall of stones!"

 

The local leader, Sanballat, is upset at the attempt to rebuild the wall and ridicules the Jews for their work. His ridicule includes five questions:

1. "What are those feeble Jews doing?"
2. "Will they restore their wall?"
3. "Will they offer sacrifices?"
4. "Will they finish in a day?"
5. "Can they bring the stones back to life from those heaps of rubble?"

The point is that these "feeble" Jews have no hope of ever finishing this project. Tobiah adds to the derision: even a light footed fox could break down their walls.

Nehemiah 4: 4-5, Prayer

Hear us, O our God, for we are despised. Turn their insults back on their own heads. Give them over as plunder in a land of captivity. Do not cover up their guilt or blot out their sins from your sight, for they have thrown insults in the face of the builders.
 

In response, Nehemiah turns to God and prays that the insults be punished.

Nehemiah 4: 6-9, Work, pray, guard

 So we rebuilt the wall till all of it reached half its height, for the people worked with all their heart.

But when Sanballat, Tobiah, the Arabs, the Ammonites and the men of Ashdod heard that the repairs to Jerusalem's walls had gone ahead and that the gaps were being closed, they were very angry. They all plotted together to come and fight against Jerusalem and stir up trouble against it.

But we prayed to our God and posted a guard day and night to meet this threat.

 

The people work hard on the wall. In the face of the local anger, the Jews pray to God and post a guard.

Nehemiah 4: 10-12, Threats at every turn

Meanwhile, the people in Judah said, "The strength of the laborers is giving out, and there is so much rubble that we cannot rebuild the wall."

Also our enemies said, "Before they know it or see us, we will be right there among them and will kill them and put an end to the work."

Then the Jews who lived near them came and told us ten times over, "Wherever you turn, they will attack us."

 

Everywhere Nehemiah turns, there are threats. The people are weary and afraid of attack.  And the locals do indeed make those threats.

Nehemiah 4: 13-18, Bricks in one hand, sword in another

Therefore I stationed some of the people behind the lowest points of the wall at the exposed places, posting them by families, with their swords, spears and bows.

After I looked things over, I stood up and said to the nobles, the officials and the rest of the people, "Don't be afraid of them. Remember the Lord, who is great and awesome, and fight for your brothers, your sons and your daughters, your wives and your homes."

When our enemies heard that we were aware of their plot and that God had frustrated it, we all returned to the wall, each to his own work. From that day on, half of my men did the work, while the other half were equipped with spears, shields, bows and armor. The officers posted themselves behind all the people of Judah who were building the wall. Those who carried materials did their work with one hand and held a weapon in the other, and each of the builders wore his sword at his side as he worked. But the man who sounded the trumpet stayed with me.

 

Nehemiah posts guards by family units and then, remembering that God is ultimately in charge, the people work on the wall, half as guards, half a builders. Some worked carrying material in one hand while holding a sword in the other. Josephus, in Antiquities of the Jews, Book XI, pp 167-8, says that Nehemiah "placed trumpeters at every five hundred feet".

Nehemiah 4: 19-23, Until the stars come out

Then I said to the nobles, the officials and the rest of the people, "The work is extensive and spread out, and we are widely separated from each other along the wall. Wherever you hear the sound of the trumpet, join us there. Our God will fight for us!"

So we continued the work with half the men holding spears, from the first light of dawn till the stars came out. At that time I also said to the people, "Have every man and his helper stay inside Jerusalem at night, so they can serve us as guards by night and workmen by day." Neither I nor my brothers nor my men nor the guards with me took off our clothes; each had his weapon, even when he went for water.

Yamauchi and the NIV footnotes agree that the translation of the last phrase, "each had his weapon, even when he went for water", is uncertain. The Hebrew is literally "each man his weapon the water", says Yamauchi.

The work is a marathon. Separated along the extensive wall, plans are made to draw everyone together in the case of an attack.  As they work -- from first light at dawn into deep twilight at night -- the workers carry spears. They sleep in their clothes.