<hi type="bold">11-12. So I came to Jerusalem, and was there three days--</hi>Deeply affected with the desolations of Jerusalem, and uncertain what course to follow, he remained three days before informing any one of the object of his mission [Ne 2:17, 18]. At the end of the third day, accompanied with a few attendants, he made, under covert of night, a secret survey of the walls and gates [Ne 2:13-15].

11-12. So I came to Jerusalem, and was there three days-- Deeply affected with the desolations of Jerusalem, and uncertain what course to follow, he remained three days before informing any one of the object of his mission [Ne 2:17, 18]. At the end of the third day, accompanied with a few attendants, he made, under covert of night, a secret survey of the walls and gates [Ne 2:13-15].


<hi type="bold">13-15. I went out by night by the gate of the valley--</hi>that is, the Jaffa gate, near the tower of Hippicus.

<hi type="bold">even before the dragon well--</hi>that is, fountain on the opposite side of the valley.

<hi type="bold">and to the dung port--</hi>the gate on the east of the city, through which there ran a common sewer to the brook Kedron and the valley of Hinnom.

13-15. I went out by night by the gate of the valley-- that is, the Jaffa gate, near the tower of Hippicus. even before the dragon well-- that is, fountain on the opposite side of the valley. and to the dung port-- the gate on the east of the city, through which there ran a common sewer to the brook Kedron and the valley of Hinnom.


<hi type="bold">16-18. the rulers knew not--</hi>The following day, having assembled the elders, Nehemiah produced his commission and exhorted them to assist in the work. The sight of his credentials, and the animating strain of his address and example, so revived their drooping spirits that they resolved immediately to commence the building, which they did, despite the bitter taunts and scoffing ridicule of some influential men. <chapter eID="Neh.2"/>

16-18. the rulers knew not-- The following day, having assembled the elders, Nehemiah produced his commission and exhorted them to assist in the work. The sight of his credentials, and the animating strain of his address and example, so revived their drooping spirits that they resolved immediately to commence the building, which they did, despite the bitter taunts and scoffing ridicule of some influential men.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Neh.3.1-Neh.3.32">Ne 3:1-32</reference>. The Names and Order of Them That Builded the Wall of Jerusalem.</title>

<hi type="bold">1. Then Eliashib the high priest--</hi>the grandson of Jeshua, and the first high priest after the return from Babylon.

<hi type="bold">rose up with his brethren the priests--</hi>that is, set an example by commencing the work, their labors being confined to the sacred localities.

<hi type="bold">and they builded the sheep gate--</hi>close to the temple. Its name arose either from the sheep market, or from the pool of Bethesda, which was there (<reference osisRef="John.5.2">Joh 5:2</reference>). There the sheep were washed and then taken to the temple for sacrifice.

<hi type="bold">they sanctified it, and set up the doors--</hi>Being the common entrance into the temple, and the first part of the building repaired, it is probable that some religious ceremonies were observed in gratitude for its completion. "It was the first-fruits, and therefore, in the sanctification of it, the whole lump and building was sanctified" [Poole].

<hi type="bold">the tower of Meah--</hi>This word is improperly considered, in our version, as the name of a tower; it is the Hebrew word for "a hundred," so that the meaning is: they not only rebuilt the sheep gate, but also a hundred cubits of the wall, which extended as far as the tower of Hananeel.

CHAPTER 3 Ne 3:1-32. The Names and Order of Them That Builded the Wall of Jerusalem. 1. Then Eliashib the high priest-- the grandson of Jeshua, and the first high priest after the return from Babylon. rose up with his brethren the priests-- that is, set an example by commencing the work, their labors being confined to the sacred localities. and they builded the sheep gate-- close to the temple. Its name arose either from the sheep market, or from the pool of Bethesda, which was there (Joh 5:2). There the sheep were washed and then taken to the temple for sacrifice. they sanctified it, and set up the doors-- Being the common entrance into the temple, and the first part of the building repaired, it is probable that some religious ceremonies were observed in gratitude for its completion. "It was the first-fruits, and therefore, in the sanctification of it, the whole lump and building was sanctified" [Poole]. the tower of Meah-- This word is improperly considered, in our version, as the name of a tower; it is the Hebrew word for "a hundred," so that the meaning is: they not only rebuilt the sheep gate, but also a hundred cubits of the wall, which extended as far as the tower of Hananeel.


<hi type="bold">2. next unto him builded the men of Jericho, &c.--</hi>The wall was divided into portions, one of which was assigned respectively to each of the great families which had returned from the captivity. This distribution, by which the building was carried on in all parts simultaneously with great energy, was eminently favorable to despatch. "The villages where the restorers resided being mostly mentioned, it will be seen that this circumstance affords a general indication of the part of the wall upon which they labored, such places being on that side of the city nearest their place of abode; the only apparent exception being, perhaps, where they repaired more than their piece. Having completed their first undertaking (if they worked any more), there being no more work to be done on the side next their residence, or having arrived after the repairs on that part of the city nearest them under operation were completed, they would go wherever their services would be required" [Barclay, City of the Great King].

2. next unto him builded the men of Jericho, &c.-- The wall was divided into portions, one of which was assigned respectively to each of the great families which had returned from the captivity. This distribution, by which the building was carried on in all parts simultaneously with great energy, was eminently favorable to despatch. "The villages where the restorers resided being mostly mentioned, it will be seen that this circumstance affords a general indication of the part of the wall upon which they labored, such places being on that side of the city nearest their place of abode; the only apparent exception being, perhaps, where they repaired more than their piece. Having completed their first undertaking (if they worked any more), there being no more work to be done on the side next their residence, or having arrived after the repairs on that part of the city nearest them under operation were completed, they would go wherever their services would be required" [Barclay, City of the Great King].


<hi type="bold">8. they fortified Jerusalem unto the broad wall--</hi>or, "double wall," extending from the gate of Ephraim to the corner gate, four hundred cubits in length, formerly broken down by Joash, king of Israel [2Ch 25:23], but afterwards rebuilt by Uzziah [2Ch 26:9], who made it so strong that the Chaldeans, finding it difficult to demolish, had left it standing.

8. they fortified Jerusalem unto the broad wall-- or, "double wall," extending from the gate of Ephraim to the corner gate, four hundred cubits in length, formerly broken down by Joash, king of Israel [2Ch 25:23], but afterwards rebuilt by Uzziah [2Ch 26:9], who made it so strong that the Chaldeans, finding it difficult to demolish, had left it standing.


<hi type="bold">12. Shallum ... he and his daughters--</hi>who were either heiresses or rich widows. They undertook to defray the expenses of a part of the wall next them.

12. Shallum... he and his daughters-- who were either heiresses or rich widows. They undertook to defray the expenses of a part of the wall next them.


<hi type="bold">13. the inhabitants of Zanoah--</hi>There were two towns so called in the territory of Judah (<reference osisRef="Josh.15.34">Jos 15:34</reference>, <reference osisRef="Josh.15.56">56</reference>).

13. the inhabitants of Zanoah-- There were two towns so called in the territory of Judah (Jos 15:34, 56).


<hi type="bold">14. Beth-haccerem--</hi>a city of Judah, supposed to be now occupied by Bethulia, on a hill of the same name, which is sometimes called also the mountain of the Franks, between Jerusalem and Tekoa.

14. Beth-haccerem-- a city of Judah, supposed to be now occupied by Bethulia, on a hill of the same name, which is sometimes called also the mountain of the Franks, between Jerusalem and Tekoa.


<hi type="bold">16. the sepulchres of David, and to the pool that was made, and unto the house of the mighty--</hi>that is, along the precipitous cliffs of Zion [Barclay].

16. the sepulchres of David, and to the pool that was made, and unto the house of the mighty-- that is, along the precipitous cliffs of Zion [Barclay].


<hi type="bold">19. at the turning of the wall--</hi>that is, the wall across the Tyropoeon, being a continuation of the first wall, connecting Mount Zion with the temple wall [Barclay].

19. at the turning of the wall-- that is, the wall across the Tyropoeon, being a continuation of the first wall, connecting Mount Zion with the temple wall [Barclay].


<hi type="bold">25. the tower which lieth out from the king's high house--</hi>that is, watchtower by the royal palace [Barclay].

25. the tower which lieth out from the king's high house-- that is, watchtower by the royal palace [Barclay].


<hi type="bold">26. the Nethinims--</hi>Not only the priests and the Levites, but the common persons that belonged to the house of God, contributed to the work. The names of those who repaired the walls of Jerusalem are commemorated because it was a work of piety and patriotism to repair the holy city. It was an instance of religion and courage to defend the true worshippers of God, that they might serve Him in quietness and safety, and, in the midst of so many enemies, go on with this work, piously confiding in the power of God to support them [Bishop Patrick]. <chapter eID="Neh.3"/>

26. the Nethinims-- Not only the priests and the Levites, but the common persons that belonged to the house of God, contributed to the work. The names of those who repaired the walls of Jerusalem are commemorated because it was a work of piety and patriotism to repair the holy city. It was an instance of religion and courage to defend the true worshippers of God, that they might serve Him in quietness and safety, and, in the midst of so many enemies, go on with this work, piously confiding in the power of God to support them [Bishop Patrick].


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Neh.4.1-Neh.4.6">Ne 4:1-6</reference>. While the Enemies Scoff, Nehemiah Prays to God, and Continues the Work.</title>

<hi type="bold">1. when Sanballat heard that we builded the wall, he was wroth--</hi>The Samaritan faction showed their bitter animosity to the Jews on discovering the systematic design of refortifying Jerusalem. Their opposition was confined at first to scoffs and insults, in heaping which the governors made themselves conspicuous, and circulated all sorts of disparaging reflections that might increase the feelings of hatred and contempt for them in their own party. The weakness of the Jews in respect of wealth and numbers, the absurdity of their purpose apparently to reconstruct the walls and celebrate the feast of dedication in one day, the idea of raising the walls on their old foundations, as well as using the charred and mouldering debris of the ruins as the materials for the restored buildings, and the hope of such a parapet as they could raise being capable of serving as a fortress of defense--these all afforded fertile subjects of hostile ridicule.

CHAPTER 4 Ne 4:1-6. While the Enemies Scoff, Nehemiah Prays to God, and Continues the Work. 1. when Sanballat heard that we builded the wall, he was wroth-- The Samaritan faction showed their bitter animosity to the Jews on discovering the systematic design of refortifying Jerusalem. Their opposition was confined at first to scoffs and insults, in heaping which the governors made themselves conspicuous, and circulated all sorts of disparaging reflections that might increase the feelings of hatred and contempt for them in their own party. The weakness of the Jews in respect of wealth and numbers, the absurdity of their purpose apparently to reconstruct the walls and celebrate the feast of dedication in one day, the idea of raising the walls on their old foundations, as well as using the charred and mouldering debris of the ruins as the materials for the restored buildings, and the hope of such a parapet as they could raise being capable of serving as a fortress of defense--these all afforded fertile subjects of hostile ridicule.


<hi type="bold">3. if a fox go up--</hi>The foxes were mentioned because they were known to infest in great numbers the ruined and desolate places in the mount and city of Zion (<reference osisRef="Lam.5.18">La 5:18</reference>).

3. if a fox go up-- The foxes were mentioned because they were known to infest in great numbers the ruined and desolate places in the mount and city of Zion (La 5:18).


<hi type="bold">4-5. Hear, O our God; for we are despised--</hi>The imprecations invoked here may seem harsh, cruel, and vindictive; but it must be remembered that Nehemiah and his friends regarded those Samaritan leaders as enemies to the cause of God and His people, and therefore as deserving to be visited with heavy judgments. The prayer, therefore, is to be considered as emanating from hearts in which neither hatred, revenge, nor any inferior passion, but a pious and patriotic zeal for the glory of God and the success of His cause, held the ascendant sway.

4-5. Hear, O our God; for we are despised-- The imprecations invoked here may seem harsh, cruel, and vindictive; but it must be remembered that Nehemiah and his friends regarded those Samaritan leaders as enemies to the cause of God and His people, and therefore as deserving to be visited with heavy judgments. The prayer, therefore, is to be considered as emanating from hearts in which neither hatred, revenge, nor any inferior passion, but a pious and patriotic zeal for the glory of God and the success of His cause, held the ascendant sway.


<hi type="bold">6. all the wall was joined together unto the half thereof--</hi>The whole circuit of the wall had been distributed in sections to various companies of the people, and was completed to the half of the intended height.

6. all the wall was joined together unto the half thereof-- The whole circuit of the wall had been distributed in sections to various companies of the people, and was completed to the half of the intended height.


<title type="x-s3"><reference osisRef="Neh.4.7-Neh.4.23">Ne 4:7-23</reference>. He Sets a Watch.</title>

<hi type="bold">7-21. But ... when Sanballat ... heard that the walls ... were made up, and ... the breaches ... stopped--</hi>The rapid progress of the fortifications, despite all their predictions to the contrary, goaded the Samaritans to frenzy. So they, dreading danger from the growing greatness of the Jews, formed a conspiracy to surprise them, demolish their works, and disperse or intimidate the builders. The plot being discovered, Nehemiah adopted the most energetic measures for ensuring the common safety, as well as the uninterrupted building of the walls. Hitherto the governor, for the sake of despatch, had set all his attendants and guards on the work--now half of them were withdrawn to be constantly in arms. The workmen labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other, Nehemiah (who was night and day on the spot, and, by his pious exhortations and example, animated the minds of his people) kept a trumpeter by his side, so that, on any intelligence of a surprise being brought to him, an alarm might be immediately sounded, and assistance rendered to the most distant detachment of their brethren. By these vigilant precautions, the counsels of the enemy were defeated, and the work was carried on apace. God, when He has important public work to do, never fails to raise up instruments for accomplishing it, and in the person of Nehemiah, who, to great natural acuteness and energy added fervent piety and heroic devotion, He provided a leader, whose high qualities fitted him for the demands of the crisis. Nehemiah's vigilance anticipated every difficulty, his prudent measures defeated every obstruction, and with astonishing rapidity this Jerusalem was made again "a city fortified." <chapter eID="Neh.4"/>

Ne 4:7-23. He Sets a Watch. 7-21. But... when Sanballat... heard that the walls... were made up, and... the breaches... stopped-- The rapid progress of the fortifications, despite all their predictions to the contrary, goaded the Samaritans to frenzy. So they, dreading danger from the growing greatness of the Jews, formed a conspiracy to surprise them, demolish their works, and disperse or intimidate the builders. The plot being discovered, Nehemiah adopted the most energetic measures for ensuring the common safety, as well as the uninterrupted building of the walls. Hitherto the governor, for the sake of despatch, had set all his attendants and guards on the work--now half of them were withdrawn to be constantly in arms. The workmen labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other, Nehemiah (who was night and day on the spot, and, by his pious exhortations and example, animated the minds of his people) kept a trumpeter by his side, so that, on any intelligence of a surprise being brought to him, an alarm might be immediately sounded, and assistance rendered to the most distant detachment of their brethren. By these vigilant precautions, the counsels of the enemy were defeated, and the work was carried on apace. God, when He has important public work to do, never fails to raise up instruments for accomplishing it, and in the person of Nehemiah, who, to great natural acuteness and energy added fervent piety and heroic devotion, He provided a leader, whose high qualities fitted him for the demands of the crisis. Nehemiah's vigilance anticipated every difficulty, his prudent measures defeated every obstruction, and with astonishing rapidity this Jerusalem was made again "a city fortified."


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Neh.5.1-Neh.5.5">Ne 5:1-5</reference>. The People Complain of Their Debt, Mortgage, and Bondage.</title>

<hi type="bold">1-5. there was a great cry of the people ... against their brethren--</hi>Such a crisis in the condition of the Jews in Jerusalem--fatigued with hard labor and harassed by the machinations of restless enemies, the majority of them poor, and the bright visions which hope had painted of pure happiness on their return to the land of their fathers being unrealized--must have been very trying to their faith and patience. But, in addition to these vexatious oppressions, many began to sink under a new and more grievous evil. The poor made loud complaints against the rich for taking advantage of their necessities, and grinding them by usurious exactions. Many of them had, in consequence of these oppressions, been driven to such extremities that they had to mortgage their lands and houses to enable them to pay the taxes to the Persian government, and ultimately even to sell their children for slaves to procure the means of subsistence. The condition of the poorer inhabitants was indeed deplorable; for, besides the deficient harvests caused by the great rains (<reference osisRef="Ezra.10.9">Ezr 10:9</reference>; also <reference osisRef="Hag.1.6-Hag.1.11">Hag 1:6-11</reference>), a dearth was now threatened by the enemy keeping such a multitude pent up in the city, and preventing the country people bringing in provisions.

CHAPTER 5 Ne 5:1-5. The People Complain of Their Debt, Mortgage, and Bondage. 1-5. there was a great cry of the people... against their brethren-- Such a crisis in the condition of the Jews in Jerusalem--fatigued with hard labor and harassed by the machinations of restless enemies, the majority of them poor, and the bright visions which hope had painted of pure happiness on their return to the land of their fathers being unrealized--must have been very trying to their faith and patience. But, in addition to these vexatious oppressions, many began to sink under a new and more grievous evil. The poor made loud complaints against the rich for taking advantage of their necessities, and grinding them by usurious exactions. Many of them had, in consequence of these oppressions, been driven to such extremities that they had to mortgage their lands and houses to enable them to pay the taxes to the Persian government, and ultimately even to sell their children for slaves to procure the means of subsistence. The condition of the poorer inhabitants was indeed deplorable; for, besides the deficient harvests caused by the great rains (Ezr 10:9; also Hag 1:6-11), a dearth was now threatened by the enemy keeping such a multitude pent up in the city, and preventing the country people bringing in provisions.


<title type="x-s3"><reference osisRef="Neh.5.6-Neh.5.19">Ne 5:6-19</reference>. The Usurers Rebuked.</title>

<hi type="bold">6-12. I was very angry when I heard their cry and these words--</hi>When such disorders came to the knowledge of the governor, his honest indignation was roused against the perpetrators of the evil. Having summoned a public assembly, he denounced their conduct in terms of just severity. He contrasted it with his own in redeeming with his money some of the Jewish exiles who, through debt or otherwise, had lost their personal liberty in Babylon. He urged the rich creditors not only to abandon their illegal and oppressive system of usury, but to restore the fields and vineyards of the poor, so that a remedy might be put to an evil the introduction of which had led to much actual disorder, and the continuance of which would inevitably prove ruinous to the newly restored colony, by violating the fundamental principles of the Hebrew constitution. The remonstrance was effectual. The conscience of the usurious oppressors could not resist the touching and powerful appeal. With mingled emotions of shame, contrition, and fear, they with one voice expressed their readiness to comply with the governor's recommendation. The proceedings were closed by the parties binding themselves by a solemn oath, administered by the priests, that they would redeem their pledge, as well as by the governor invoking, by the solemn and significant gesture of shaking a corner of his garment, a malediction on those who should violate it. The historian has taken care to record that the people did according to this promise.

Ne 5:6-19. The Usurers Rebuked. 6-12. I was very angry when I heard their cry and these words-- When such disorders came to the knowledge of the governor, his honest indignation was roused against the perpetrators of the evil. Having summoned a public assembly, he denounced their conduct in terms of just severity. He contrasted it with his own in redeeming with his money some of the Jewish exiles who, through debt or otherwise, had lost their personal liberty in Babylon. He urged the rich creditors not only to abandon their illegal and oppressive system of usury, but to restore the fields and vineyards of the poor, so that a remedy might be put to an evil the introduction of which had led to much actual disorder, and the continuance of which would inevitably prove ruinous to the newly restored colony, by violating the fundamental principles of the Hebrew constitution. The remonstrance was effectual. The conscience of the usurious oppressors could not resist the touching and powerful appeal. With mingled emotions of shame, contrition, and fear, they with one voice expressed their readiness to comply with the governor's recommendation. The proceedings were closed by the parties binding themselves by a solemn oath, administered by the priests, that they would redeem their pledge, as well as by the governor invoking, by the solemn and significant gesture of shaking a corner of his garment, a malediction on those who should violate it. The historian has taken care to record that the people did according to this promise.


<hi type="bold">14. Moreover from the time that I was appointed ... I and my brethren have not eaten the bread of the governor--</hi>We have a remarkable proof both of the opulence and the disinterestedness of Nehemiah. As he declined, on conscientious grounds, to accept the lawful emoluments attached to his government, and yet maintained a style of princely hospitality for twelve years out of his own resources, it is evident that his office of cup-bearer at the court of Shushan must have been very lucrative.

14. Moreover from the time that I was appointed... I and my brethren have not eaten the bread of the governor-- We have a remarkable proof both of the opulence and the disinterestedness of Nehemiah. As he declined, on conscientious grounds, to accept the lawful emoluments attached to his government, and yet maintained a style of princely hospitality for twelve years out of his own resources, it is evident that his office of cup-bearer at the court of Shushan must have been very lucrative.


<hi type="bold">15. the former governors ... had taken ... bread and wine, besides forty shekels of silver--</hi>The income of Eastern governors is paid partly in produce, partly in money. "Bread" means all sorts of provision. The forty shekels of silver per day would amount to a yearly salary of £1800 sterling.

15. the former governors... had taken... bread and wine, besides forty shekels of silver-- The income of Eastern governors is paid partly in produce, partly in money. "Bread" means all sorts of provision. The forty shekels of silver per day would amount to a yearly salary of £1800 sterling.


<hi type="bold">17. Moreover there were at my table an hundred and fifty of the Jews--</hi>In the East it has been always customary to calculate the expense of a king's or grandee's establishment, not by the amount of money disbursed, but by the quantity of provisions consumed (see <reference osisRef="1Kgs.4.22">1Ki 4:22</reference>; <reference osisRef="1Kgs.18.19">18:19</reference>; <reference osisRef="Eccl.5.11">Ec 5:11</reference>). <chapter eID="Neh.5"/>

17. Moreover there were at my table an hundred and fifty of the Jews-- In the East it has been always customary to calculate the expense of a king's or grandee's establishment, not by the amount of money disbursed, but by the quantity of provisions consumed (see 1Ki 4:22; 18:19; Ec 5:11).


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Neh.6.1-Neh.6.19">Ne 6:1-19</reference>. Sanballat Practises against Nehemiah by Insidious Attempts.</title>

<hi type="bold">2-4. Then Sanballat and Geshem sent unto me--</hi>The Samaritan leaders, convinced that they could not overcome Nehemiah by open arms, resolved to gain advantage over him by deceit and stratagem. With this in view, under pretext of terminating their differences in an amicable manner, they invited him to a conference. The place of rendezvous was fixed "in some one of the villages in the plain of Ono." "In the villages" is, Hebrew, "in Cephirim," or "Chephirah," the name of a town in the territory of Benjamin (<reference osisRef="Josh.9.17">Jos 9:17</reference>; <reference osisRef="Josh.18.26">18:26</reference>). Nehemiah, however, apprehensive of some intended mischief, prudently declined the invitation. Though it was repeated four times, [Nehemiah's] uniform answer was that his presence could not be dispensed with from the important work in which he was engaged. This was one, though not the only, reason. The principal ground of his refusal was that his seizure or death at their hands would certainly put a stop to the further progress of the fortifications.

CHAPTER 6 Ne 6:1-19. Sanballat Practises against Nehemiah by Insidious Attempts. 2-4. Then Sanballat and Geshem sent unto me-- The Samaritan leaders, convinced that they could not overcome Nehemiah by open arms, resolved to gain advantage over him by deceit and stratagem. With this in view, under pretext of terminating their differences in an amicable manner, they invited him to a conference. The place of rendezvous was fixed "in some one of the villages in the plain of Ono." "In the villages" is, Hebrew, "in Cephirim," or "Chephirah," the name of a town in the territory of Benjamin (Jos 9:17; 18:26). Nehemiah, however, apprehensive of some intended mischief, prudently declined the invitation. Though it was repeated four times, [Nehemiah's] uniform answer was that his presence could not be dispensed with from the important work in which he was engaged. This was one, though not the only, reason. The principal ground of his refusal was that his seizure or death at their hands would certainly put a stop to the further progress of the fortifications.


<hi type="bold">5-9. Then sent Sanballat his servant ... the fifth time with an open letter in his hand--</hi>In Western Asia, letters, after being rolled up like a map, are flattened to the breadth of an inch; and instead of being sealed, they are pasted at the ends. In Eastern Asia, the Persians make up their letters in the form of a roll about six inches long, and a bit of paper is fastened round it with gum, and sealed with an impression of ink, which resembles our printers' ink, but it is not so thick. Letters were, and are still, sent to persons of distinction in a bag or purse, and even to equals they are enclosed--the tie being made with a colored ribbon. But to inferiors, or persons who are to be treated contemptuously, the letters were sent open--that is, not enclosed in a bag. Nehemiah, accustomed to the punctillious ceremonial of the Persian court, would at once notice the want of the usual formality and know that it was from designed disrespect. The strain of the letter was equally insolent. It was to this effect: The fortifications with which he was so busy were intended to strengthen his position in the view of a meditated revolt: he had engaged prophets to incite the people to enter into his design and support his claim to be their native king; and, to stop the circulation of such reports, which would soon reach the court, he was earnestly besought to come to the wished-for conference. Nehemiah, strong in the consciousness of his own integrity, and penetrating the purpose of this shallow artifice, replied that there were no rumors of the kind described, that the idea of a revolt and the stimulating addresses of hired demagogues were stories of the writer's own invention, and that he declined now, as formerly, to leave his work.

5-9. Then sent Sanballat his servant... the fifth time with an open letter in his hand-- In Western Asia, letters, after being rolled up like a map, are flattened to the breadth of an inch; and instead of being sealed, they are pasted at the ends. In Eastern Asia, the Persians make up their letters in the form of a roll about six inches long, and a bit of paper is fastened round it with gum, and sealed with an impression of ink, which resembles our printers' ink, but it is not so thick. Letters were, and are still, sent to persons of distinction in a bag or purse, and even to equals they are enclosed--the tie being made with a colored ribbon. But to inferiors, or persons who are to be treated contemptuously, the letters were sent open--that is, not enclosed in a bag. Nehemiah, accustomed to the punctillious ceremonial of the Persian court, would at once notice the want of the usual formality and know that it was from designed disrespect. The strain of the letter was equally insolent. It was to this effect: The fortifications with which he was so busy were intended to strengthen his position in the view of a meditated revolt: he had engaged prophets to incite the people to enter into his design and support his claim to be their native king; and, to stop the circulation of such reports, which would soon reach the court, he was earnestly besought to come to the wished-for conference. Nehemiah, strong in the consciousness of his own integrity, and penetrating the purpose of this shallow artifice, replied that there were no rumors of the kind described, that the idea of a revolt and the stimulating addresses of hired demagogues were stories of the writer's own invention, and that he declined now, as formerly, to leave his work.


<hi type="bold">10-14. Afterward I came unto the house of Shemaiah, &c.--</hi>This man was the son of a priest, who was an intimate and confidential friend of Nehemiah. The young man claimed to be endowed with the gift of prophecy. Having been secretly bribed by Sanballat, he, in his pretended capacity of prophet, told Nehemiah that his enemies were that night to make an attempt upon his life. He advised him, at the same time, to consult his safety by concealing himself in the sanctuary, a crypt which, from its sanctity, was strong and secure. But the noble-minded governor determined at all hazards to remain at his post, and not bring discredit on the cause of God and religion by his unworthy cowardice in leaving the temple and city unprotected. This plot, together with a secret collusion between the enemy and the nobles of Judah who were favorably disposed towards the bad Samaritan in consequence of his Jewish connections (<reference osisRef="Neh.6.18">Ne 6:18</reference>), the undaunted courage and vigilance of Nehemiah were enabled, with the blessing of God, to defeat, and the erection of the walls thus built in troublous times (<reference osisRef="Dan.9.25">Da 9:25</reference>) was happily completed (<reference osisRef="Neh.6.15">Ne 6:15</reference>) in the brief space of fifty-two days. So rapid execution, even supposing some parts of the old wall standing, cannot be sufficiently accounted for, except by the consideration that the builders labored with the ardor of religious zeal, as men employed in the work of God. <chapter eID="Neh.6"/>

10-14. Afterward I came unto the house of Shemaiah, &c.-- This man was the son of a priest, who was an intimate and confidential friend of Nehemiah. The young man claimed to be endowed with the gift of prophecy. Having been secretly bribed by Sanballat, he, in his pretended capacity of prophet, told Nehemiah that his enemies were that night to make an attempt upon his life. He advised him, at the same time, to consult his safety by concealing himself in the sanctuary, a crypt which, from its sanctity, was strong and secure. But the noble-minded governor determined at all hazards to remain at his post, and not bring discredit on the cause of God and religion by his unworthy cowardice in leaving the temple and city unprotected. This plot, together with a secret collusion between the enemy and the nobles of Judah who were favorably disposed towards the bad Samaritan in consequence of his Jewish connections (Ne 6:18), the undaunted courage and vigilance of Nehemiah were enabled, with the blessing of God, to defeat, and the erection of the walls thus built in troublous times (Da 9:25) was happily completed (Ne 6:15) in the brief space of fifty-two days. So rapid execution, even supposing some parts of the old wall standing, cannot be sufficiently accounted for, except by the consideration that the builders labored with the ardor of religious zeal, as men employed in the work of God.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Neh.7.1-Neh.7.4">Ne 7:1-4</reference>. Nehemiah Commits the Charge of Jerusalem to Hanani and Hananiah.</title>

<hi type="bold">2. I gave my brother Hanani ... charge over Jerusalem--</hi>If, as is commonly supposed, Nehemiah was now contemplating a return to Shushan according to his promise, it was natural that he should wish to entrust the custody of Jerusalem and the management of its civic affairs to men on whose ability, experience, and fidelity, he could confide. Hanani, a near relative (<reference osisRef="Neh.1.2">Ne 1:2</reference>), was one, and with him was associated, as colleague, Hananiah, "the ruler of the palace"--that is, the marshal or chamberlain of the viceregal court, which Nehemiah had maintained in Jerusalem. The high religious principle, as well as the patriotic spirit of those two men, recommended them as pre-eminently qualified for being invested with an official trust of such peculiar importance.

<hi type="bold">and feared God above many--</hi>The piety of Hananiah is especially mentioned as the ground of his eminent fidelity in the discharge of all his duties and, consequently, the reason of the confidence which Nehemiah reposed in him; for he was fully persuaded that Hananiah's fear of God would preserve him from those temptations to treachery and unfaithfulness which he was likely to encounter on the governor's departure from Jerusalem.

CHAPTER 7 Ne 7:1-4. Nehemiah Commits the Charge of Jerusalem to Hanani and Hananiah. 2. I gave my brother Hanani... charge over Jerusalem-- If, as is commonly supposed, Nehemiah was now contemplating a return to Shushan according to his promise, it was natural that he should wish to entrust the custody of Jerusalem and the management of its civic affairs to men on whose ability, experience, and fidelity, he could confide. Hanani, a near relative (Ne 1:2), was one, and with him was associated, as colleague, Hananiah, "the ruler of the palace"--that is, the marshal or chamberlain of the viceregal court, which Nehemiah had maintained in Jerusalem. The high religious principle, as well as the patriotic spirit of those two men, recommended them as pre-eminently qualified for being invested with an official trust of such peculiar importance. and feared God above many-- The piety of Hananiah is especially mentioned as the ground of his eminent fidelity in the discharge of all his duties and, consequently, the reason of the confidence which Nehemiah reposed in him; for he was fully persuaded that Hananiah's fear of God would preserve him from those temptations to treachery and unfaithfulness which he was likely to encounter on the governor's departure from Jerusalem.


<hi type="bold">3. Let not the gates of Jerusalem be opened until the sun be hot, &c.--</hi>In the East it is customary to open the gates of a city at sunrise, and to bar them at sunset--a rule which is very rarely, and not except to persons of authority, infringed upon. Nehemiah recommended that the gates of Jerusalem should not be opened so early; a precaution necessary at a time when the enemy was practising all sorts of dangerous stratagems, to ensure that the inhabitants were all astir and enjoyed the benefit of clear broad daylight for observing the suspicious movements of any enemy. The propriety of regularly barring the gates at sunset was, in this instance, accompanied with the appointment of a number of the people to act as sentinels, each mounting guard in front of his own house.

3. Let not the gates of Jerusalem be opened until the sun be hot, &c.-- In the East it is customary to open the gates of a city at sunrise, and to bar them at sunset--a rule which is very rarely, and not except to persons of authority, infringed upon. Nehemiah recommended that the gates of Jerusalem should not be opened so early; a precaution necessary at a time when the enemy was practising all sorts of dangerous stratagems, to ensure that the inhabitants were all astir and enjoyed the benefit of clear broad daylight for observing the suspicious movements of any enemy. The propriety of regularly barring the gates at sunset was, in this instance, accompanied with the appointment of a number of the people to act as sentinels, each mounting guard in front of his own house.


<hi type="bold">4. Now the city was large and great--</hi>The walls being evidently built on the old foundations, the city covered a large extent of surface, as all Oriental towns do, the houses standing apart with gardens and orchards intervening. This extent, in the then state of Jerusalem, was the more observable as the population was comparatively small, and the habitations of the most rude and simple construction--mere wooden sheds or coverings of loose, unmortared stones.

4. Now the city was large and great-- The walls being evidently built on the old foundations, the city covered a large extent of surface, as all Oriental towns do, the houses standing apart with gardens and orchards intervening. This extent, in the then state of Jerusalem, was the more observable as the population was comparatively small, and the habitations of the most rude and simple construction--mere wooden sheds or coverings of loose, unmortared stones.


<title type="x-s3"><reference osisRef="Neh.7.5-Neh.7.38">Ne 7:5-38</reference>. Genealogy of Those Who Came at the First Out of Babylon.</title>

<hi type="bold">5. my God put into mine heart to gather together the nobles, &c.--</hi>The arrangement about to be described, though dictated by mere common prudence, is, in accordance with the pious feelings of Nehemiah, ascribed not to his own prudence or reflection, but to the grace of God prompting and directing him. He resolved to prepare a register of the returned exiles, containing an exact record of the family and ancestral abode of every individual. While thus directing his attention, he discovered a register of the first detachment who had come under the care of Zerubbabel. It is transcribed in the following verses, and differs in some few particulars from that given in <reference osisRef="Ezra.2.1-Ezra.2.61">Ezr 2:1-61</reference>. But the discrepancy is sufficiently accounted for from the different circumstances in which the two registers were taken; that of Ezra having been made up at Babylon, while that of Nehemiah was drawn out in Judea, after the walls of Jerusalem had been rebuilt. The lapse of so many years might well be expected to make a difference appear in the catalogue, through death or other causes; in particular, one person being, according to Jewish custom, called by different names. Thus Hariph (<reference osisRef="Neh.7.24">Ne 7:24</reference>) is the same as Jorah (<reference osisRef="Ezra.2.18">Ezr 2:18</reference>), Sia (<reference osisRef="Neh.7.47">Ne 7:47</reference>) the same as Siaha (<reference osisRef="Ezra.2.44">Ezr 2:44</reference>), &c. Besides other purposes to which this genealogy of the nobles, rulers, and people was subservient, one leading object contemplated by it was to ascertain with accuracy the parties to whom the duty legally belonged of ministering at the altar and conducting the various services of the temple. For guiding to exact information in this important point of enquiry, the possession of the old register of Zerubbabel was invaluable.

Ne 7:5-38. Genealogy of Those Who Came at the First Out of Babylon. 5. my God put into mine heart to gather together the nobles, &c.-- The arrangement about to be described, though dictated by mere common prudence, is, in accordance with the pious feelings of Nehemiah, ascribed not to his own prudence or reflection, but to the grace of God prompting and directing him. He resolved to prepare a register of the returned exiles, containing an exact record of the family and ancestral abode of every individual. While thus directing his attention, he discovered a register of the first detachment who had come under the care of Zerubbabel. It is transcribed in the following verses, and differs in some few particulars from that given in Ezr 2:1-61. But the discrepancy is sufficiently accounted for from the different circumstances in which the two registers were taken; that of Ezra having been made up at Babylon, while that of Nehemiah was drawn out in Judea, after the walls of Jerusalem had been rebuilt. The lapse of so many years might well be expected to make a difference appear in the catalogue, through death or other causes; in particular, one person being, according to Jewish custom, called by different names. Thus Hariph (Ne 7:24) is the same as Jorah (Ezr 2:18), Sia (Ne 7:47) the same as Siaha (Ezr 2:44), &c. Besides other purposes to which this genealogy of the nobles, rulers, and people was subservient, one leading object contemplated by it was to ascertain with accuracy the parties to whom the duty legally belonged of ministering at the altar and conducting the various services of the temple. For guiding to exact information in this important point of enquiry, the possession of the old register of Zerubbabel was invaluable.


<title type="x-s3"><reference osisRef="Neh.7.39-Neh.7.73">Ne 7:39-73</reference>. Of the Priests.</title>

<hi type="bold">39. The priests--</hi>It appears that only four of the courses of the priests returned from the captivity; and that the course of Abia (<reference osisRef="Luke.1.5">Lu 1:5</reference>) 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.

Ne 7:39-73. Of the Priests. 39. The priests-- It appears that only four of the courses of the priests returned from the captivity; and that the course of Abia (Lu 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.


<hi type="bold">70. And some of the chief of the fathers, &c.--</hi>With <reference osisRef="Neh.7.69">Ne 7:69</reference> 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.

<hi type="bold">drams of gold--</hi>that is, darics. A daric was a gold coin of ancient Persia, worth £1 5s.

70. And some of the chief of the fathers, &c.-- With Ne 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. drams of gold-- that is, darics. A daric was a gold coin of ancient Persia, worth £1 5s.


<hi type="bold">71. pound of silver--</hi>that is, mina (sixty shekels, or £9).

71. pound of silver-- that is, mina (sixty shekels, or £9).


<hi type="bold">73. So ... all Israel, dwelt in their cities--</hi>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. <chapter eID="Neh.7"/>

73. So... all Israel, dwelt in their cities-- 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.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Neh.8.1-Neh.8.8">Ne 8:1-8</reference>. Religious Manner of Reading and Hearing the Law.</title>

<hi type="bold">1. all the people gathered themselves together as one man--</hi>The occasion was the celebration of the feast of the seventh month (<reference osisRef="Neh.7.73">Ne 7:73</reference>). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honor as "the feast of trumpets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the Jewish civil year, on which account it was held as "a great day." The place where the general concourse of people was held was "at the water gate," on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple, and there was a spacious area in front of it.

<hi type="bold">they spake unto Ezra the scribe to bring the book of the law of Moses--</hi>He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co-operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling.

CHAPTER 8 Ne 8:1-8. Religious Manner of Reading and Hearing the Law. 1. all the people gathered themselves together as one man-- The occasion was the celebration of the feast of the seventh month (Ne 7:73). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honor as "the feast of trumpets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the Jewish civil year, on which account it was held as "a great day." The place where the general concourse of people was held was "at the water gate," on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple, and there was a spacious area in front of it. they spake unto Ezra the scribe to bring the book of the law of Moses-- He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co-operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling.


<hi type="bold">4. Ezra ... stood upon a pulpit of wood--</hi>Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the other priests present. Their presence was of importance, partly to show their cordial agreement with Ezra's declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture.

4. Ezra... stood upon a pulpit of wood-- Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the other priests present. Their presence was of importance, partly to show their cordial agreement with Ezra's declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture.


<hi type="bold">5. when he opened it, all the people stood up--</hi>This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of "Amen, Amen."

5. when he opened it, all the people stood up-- This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of "Amen, Amen."


<hi type="bold">7-8. caused the people to understand the law ... gave the sense--</hi>Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read.

7-8. caused the people to understand the law... gave the sense-- Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read.


<title type="x-s3"><reference osisRef="Neh.8.9-Neh.8.15">Ne 8:9-15</reference>. The People Comforted.</title>

<hi type="bold">9-10. This day is holy unto the Lord ... mourn not, nor weep--</hi>A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on <reference osisRef="Lev.23.24">Le 23:24</reference>). By sending portions of it to their poorer brethren (<reference osisRef="Deut.16.11">De 16:11</reference>, <reference osisRef="Deut.16.14">14</reference>; <reference osisRef="Esth.9.19">Es 9:19</reference>), they would also enable them to participate in the public rejoicings.

Ne 8:9-15. The People Comforted. 9-10. This day is holy unto the Lord... mourn not, nor weep-- A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on Le 23:24). By sending portions of it to their poorer brethren (De 16:11, 14; Es 9:19), they would also enable them to participate in the public rejoicings.


<title type="x-s3"><reference osisRef="Neh.8.16-Neh.8.18">Ne 8:16-18</reference>. They Keep the Feast of Tabernacles.</title>

<hi type="bold">16. the people went forth, and brought ... and made themselves booths, &c.--</hi>(See on <reference osisRef="Lev.23.34">Le 23:34</reference>; <reference osisRef="Deut.16.13">De 16:13</reference>).

Ne 8:16-18. They Keep the Feast of Tabernacles. 16. the people went forth, and brought... and made themselves booths, &c.-- (See on Le 23:34; De 16:13).


<hi type="bold">17. since the days of Jeshua ... had not the children of Israel done so--</hi>This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (<reference osisRef="1Kgs.8.2">1Ki 8:2</reference>, <reference osisRef="1Kgs.8.65">65</reference>; <reference osisRef="2Chr.7.9">2Ch 7:9</reference>) and expressly recorded (<reference osisRef="Ezra.3.4">Ezr 3:4</reference>). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.

17. since the days of Jeshua... had not the children of Israel done so-- This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (1Ki 8:2, 65; 2Ch 7:9) and expressly recorded (Ezr 3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.


<hi type="bold">18. Also day by day ... he read in the book of the law of God--</hi>This was more than was enjoined (<reference osisRef="Deut.31.10-Deut.31.12">De 31:10-12</reference>), and arose from the exuberant zeal of the time.

<hi type="bold">on the eighth day was a solemn assembly--</hi>This was the last and great day of the feast (see on <reference osisRef="Num.29.35">Nu 29:35</reference>). In later times, other ceremonies which increased the rejoicing were added (<reference osisRef="John.7.37">Joh 7:37</reference>). <chapter eID="Neh.8"/>

18. Also day by day... he read in the book of the law of God-- This was more than was enjoined (De 31:10-12), and arose from the exuberant zeal of the time. on the eighth day was a solemn assembly-- This was the last and great day of the feast (see on Nu 29:35). In later times, other ceremonies which increased the rejoicing were added (Joh 7:37).


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Neh.9.1-Neh.9.3">Ne 9:1-3</reference>. A Solemn Fast and Repentance of the People.</title>

<hi type="bold">1. Now in the twenty and fourth day of this month--</hi>that is, on the second day after the close of the feast of tabernacles, which commenced on the fourteenth and terminated on the twenty-second (<reference osisRef="Lev.23.34-Lev.23.37">Le 23:34-37</reference>). The day immediately after that feast, the twenty-third, had been occupied in separating the delinquents from their unlawful wives, as well, perhaps, as in taking steps for keeping aloof in future from unnecessary intercourse with the heathen around them. For although this necessary measure of reformation had been begun formerly by Ezra (<reference osisRef="Ezra.10.1-Ezra.10.17">Ezr 10:1-17</reference>), and satisfactorily accomplished at that time (in so far as he had information of the existing abuses, or possessed the power of correcting them) yet it appears that this reformatory work of Ezra had been only partial and imperfect. Many cases of delinquency had escaped, or new defaulters had appeared who had contracted those forbidden alliances; and there was an urgent necessity for Nehemiah again to take vigorous measures for the removal of a social evil which threatened the most disastrous consequences to the character and prosperity of the chosen people. A solemn fast was now observed for the expression of those penitential and sorrowful feelings which the reading of the law had produced, but which had been suppressed during the celebration of the feast; and the sincerity of their repentance was evinced by the decisive steps taken for the correction of existing abuses in the matter of marriage.

CHAPTER 9 Ne 9:1-3. A Solemn Fast and Repentance of the People. 1. Now in the twenty and fourth day of this month-- that is, on the second day after the close of the feast of tabernacles, which commenced on the fourteenth and terminated on the twenty-second (Le 23:34-37). The day immediately after that feast, the twenty-third, had been occupied in separating the delinquents from their unlawful wives, as well, perhaps, as in taking steps for keeping aloof in future from unnecessary intercourse with the heathen around them. For although this necessary measure of reformation had been begun formerly by Ezra (Ezr 10:1-17), and satisfactorily accomplished at that time (in so far as he had information of the existing abuses, or possessed the power of correcting them) yet it appears that this reformatory work of Ezra had been only partial and imperfect. Many cases of delinquency had escaped, or new defaulters had appeared who had contracted those forbidden alliances; and there was an urgent necessity for Nehemiah again to take vigorous measures for the removal of a social evil which threatened the most disastrous consequences to the character and prosperity of the chosen people. A solemn fast was now observed for the expression of those penitential and sorrowful feelings which the reading of the law had produced, but which had been suppressed during the celebration of the feast; and the sincerity of their repentance was evinced by the decisive steps taken for the correction of existing abuses in the matter of marriage.


<hi type="bold">2. confessed their sins, and the iniquities of their fathers--</hi>Not only did they read in their recent sufferings a punishment of the national apostasy and guilt, but they had made themselves partakers of their fathers' sins by following the same evil ways.

2. confessed their sins, and the iniquities of their fathers-- Not only did they read in their recent sufferings a punishment of the national apostasy and guilt, but they had made themselves partakers of their fathers' sins by following the same evil ways.


<hi type="bold">3. they ... read in the book of the law--</hi>Their extraordinary zeal led them to continue this as before.

<hi type="bold">one fourth part of the day--</hi>that is, for three hours, twelve hours being the acknowledged length of the Jewish day (<reference osisRef="John.11.9">Joh 11:9</reference>). This solemn diet of worship, which probably commenced at the morning sacrifice, was continued for six hours, that is, till the time of the evening sacrifice. The worship which they gave to the Lord their God, at this season of solemn national humiliation, consisted in acknowledging and adoring His great mercy in the forgiveness of their great and multiplied offenses, in delivering them from the merited judgments which they had already experienced or which they had reason to apprehend, in continuing amongst them the light and blessings of His word and worship, and in supplicating the extension of His grace and protection.

3. they... read in the book of the law-- Their extraordinary zeal led them to continue this as before. one fourth part of the day-- that is, for three hours, twelve hours being the acknowledged length of the Jewish day (Joh 11:9). This solemn diet of worship, which probably commenced at the morning sacrifice, was continued for six hours, that is, till the time of the evening sacrifice. The worship which they gave to the Lord their God, at this season of solemn national humiliation, consisted in acknowledging and adoring His great mercy in the forgiveness of their great and multiplied offenses, in delivering them from the merited judgments which they had already experienced or which they had reason to apprehend, in continuing amongst them the light and blessings of His word and worship, and in supplicating the extension of His grace and protection.


<title type="x-s3"><reference osisRef="Neh.9.4-Neh.9.38">Ne 9:4-38</reference>. The Levites Confess God's Manifold Goodness, and Their Own Wickedness.</title>

<hi type="bold">4. Then stood up upon the stairs--</hi>the scaffolds or pulpits, whence the Levites usually addressed the people. There were probably several placed at convenient distances, to prevent confusion and the voice of one drowning those of the others.

<hi type="bold">cried with a loud voice unto the Lord--</hi>Such an exertion, of course, was indispensably necessary, in order that the speakers might be heard by the vast multitude congregated in the open air. But these speakers were then engaged in expressing their deep sense of sin, as well as fervently imploring the forgiving mercy of God; and "crying with a loud voice" was a natural accompaniment of this extraordinary prayer meeting, as violent gestures and vehement tones are always the way in which the Jews, and other people in the East, have been accustomed to give utterance to deep and earnest feelings.

Ne 9:4-38. The Levites Confess God's Manifold Goodness, and Their Own Wickedness. 4. Then stood up upon the stairs-- the scaffolds or pulpits, whence the Levites usually addressed the people. There were probably several placed at convenient distances, to prevent confusion and the voice of one drowning those of the others. cried with a loud voice unto the Lord-- Such an exertion, of course, was indispensably necessary, in order that the speakers might be heard by the vast multitude congregated in the open air. But these speakers were then engaged in expressing their deep sense of sin, as well as fervently imploring the forgiving mercy of God; and "crying with a loud voice" was a natural accompaniment of this extraordinary prayer meeting, as violent gestures and vehement tones are always the way in which the Jews, and other people in the East, have been accustomed to give utterance to deep and earnest feelings.


<hi type="bold">5. Then the Levites ... said, Stand up and bless the Lord your God--</hi>If this prayer was uttered by all these Levites in common, it must have been prepared and adopted beforehand, perhaps, by Ezra; but it may only embody the substance of the confession and thanksgiving.

5. Then the Levites... said, Stand up and bless the Lord your God-- If this prayer was uttered by all these Levites in common, it must have been prepared and adopted beforehand, perhaps, by Ezra; but it may only embody the substance of the confession and thanksgiving.


<hi type="bold">6-38. Thou, even thou, art Lord alone, &c.--</hi>In this solemn and impressive prayer, in which they make public confession of their sins, and deprecate the judgments due to the transgressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipotence is acknowledged in the creation, preservation, and government of all. Then they proceed to enumerate His mercies and distinguished favors to them as a nation, from the period of the call of their great ancestor and the gracious promise intimated to him in the divinely bestowed name of Abraham, a promise which implied that he was to be the Father of the faithful, the ancestor of the Messiah, and the honored individual in whose seed all the families of the earth should be blessed. Tracing in full and minute detail the signal instances of divine interposition for their deliverance and their interest--in their deliverance from Egyptian bondage--their miraculous passage through the Red Sea--the promulgation of His law--the forbearance and long-suffering shown them amid their frequent rebellions--the signal triumphs given them over their enemies--their happy settlement in the promised land--and all the extraordinary blessings, both in the form of temporal prosperity and of religious privilege, with which His paternal goodness had favored them above all other people, they charge themselves with making a miserable requital. They confess their numerous and determined acts of disobedience. They read, in the loss of their national independence and their long captivity, the severe punishment of their sins. They acknowledge that, in all heavy and continued judgments upon their nation, God had done right, but they had done wickedly. And in throwing themselves on His mercy, they express their purpose of entering into a national covenant, by which they pledge themselves to dutiful obedience in future.

6-38. Thou, even thou, art Lord alone, &c.-- In this solemn and impressive prayer, in which they make public confession of their sins, and deprecate the judgments due to the transgressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipotence is acknowledged in the creation, preservation, and government of all. Then they proceed to enumerate His mercies and distinguished favors to them as a nation, from the period of the call of their great ancestor and the gracious promise intimated to him in the divinely bestowed name of Abraham, a promise which implied that he was to be the Father of the faithful, the ancestor of the Messiah, and the honored individual in whose seed all the families of the earth should be blessed. Tracing in full and minute detail the signal instances of divine interposition for their deliverance and their interest--in their deliverance from Egyptian bondage--their miraculous passage through the Red Sea--the promulgation of His law--the forbearance and long-suffering shown them amid their frequent rebellions--the signal triumphs given them over their enemies--their happy settlement in the promised land--and all the extraordinary blessings, both in the form of temporal prosperity and of religious privilege, with which His paternal goodness had favored them above all other people, they charge themselves with making a miserable requital. They confess their numerous and determined acts of disobedience. They read, in the loss of their national independence and their long captivity, the severe punishment of their sins. They acknowledge that, in all heavy and continued judgments upon their nation, God had done right, but they had done wickedly. And in throwing themselves on His mercy, they express their purpose of entering into a national covenant, by which they pledge themselves to dutiful obedience in future.


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Neh.10.1-Neh.10.27">Ne 10:1-27</reference>. The Names of Those Who Sealed the Covenant.</title>

<hi type="bold">1. Nehemiah, the Tirshatha--</hi>His name was placed first in the roll on account of his high official rank, as deputy of the Persian monarch. All classes were included in the subscription; but the people were represented by their elders (<reference osisRef="Neh.10.14">Ne 10:14</reference>), as it would have been impossible for every one in the country to have been admitted to the sealing.
 <title type="x-s3"><reference osisRef="Neh.10.28">Ne 10:28</reference>. The Rest of the People Bound Themselves to Observe It.</title>
 Those who were not present at the sealing ratified the covenant by giving their assent, either in words or by lifting up their hands, and bound themselves, by a solemn oath, to walk in God's law, imprecating a curse upon themselves in the event of their violating it.

CHAPTER 10 Ne 10:1-27. The Names of Those Who Sealed the Covenant. 1. Nehemiah, the Tirshatha-- His name was placed first in the roll on account of his high official rank, as deputy of the Persian monarch. All classes were included in the subscription; but the people were represented by their elders (Ne 10:14), as it would have been impossible for every one in the country to have been admitted to the sealing. Ne 10:28. The Rest of the People Bound Themselves to Observe It. Those who were not present at the sealing ratified the covenant by giving their assent, either in words or by lifting up their hands, and bound themselves, by a solemn oath, to walk in God's law, imprecating a curse upon themselves in the event of their violating it.


<title type="x-s3"><reference osisRef="Neh.10.29-Neh.10.39">Ne 10:29-39</reference>. Points of the Covenant.</title>

<hi type="bold">29-37. to observe and do all the commandments, &c.--</hi>This national covenant, besides containing a solemn pledge of obedience to the divine law generally, specified their engagement to some particular duties, which the character and exigency of the times stamped with great urgency and importance, and which may be summed up under the following heads: that they abstain from contracting matrimonial alliances with the heathen; that they would rigidly observe the sabbath; that they would let the land enjoy rest and remit debts every seventh year; that they would contribute to the maintenance of the temple service, the necessary expenses of which had formerly been defrayed out of the treasury of the temple (<reference osisRef="1Chr.26.20">1Ch 26:20</reference>), and when it was drained, given out from the king's privy purse (<reference osisRef="2Chr.31.3">2Ch 31:3</reference>); and that they would make an orderly payment of the priests' dues. A minute and particular enumeration of the first-fruits was made, that all might be made fully aware of their obligations, and that none might excuse themselves on pretext of ignorance from withholding taxes which the poverty of many, and the irreligion of others, had made them exceedingly prone to evade.

Ne 10:29-39. Points of the Covenant. 29-37. to observe and do all the commandments, &c.-- This national covenant, besides containing a solemn pledge of obedience to the divine law generally, specified their engagement to some particular duties, which the character and exigency of the times stamped with great urgency and importance, and which may be summed up under the following heads: that they abstain from contracting matrimonial alliances with the heathen; that they would rigidly observe the sabbath; that they would let the land enjoy rest and remit debts every seventh year; that they would contribute to the maintenance of the temple service, the necessary expenses of which had formerly been defrayed out of the treasury of the temple (1Ch 26:20), and when it was drained, given out from the king's privy purse (2Ch 31:3); and that they would make an orderly payment of the priests' dues. A minute and particular enumeration of the first-fruits was made, that all might be made fully aware of their obligations, and that none might excuse themselves on pretext of ignorance from withholding taxes which the poverty of many, and the irreligion of others, had made them exceedingly prone to evade.


<hi type="bold">38. the priest the son of Aaron shall be with the Levites, when the Levites take tithes--</hi>This was a prudential arrangement. The presence of a dignified priest would ensure the peaceful delivery of the tithes; at least his superintendence and influence would tend to prevent the commission of any wrong in the transaction, by the people deceiving the Levites, or the Levites defrauding the priests.

<hi type="bold">the tithe of the tithes--</hi>The Levites, having received a tenth of all land produce, were required to give a tenth of this to the priests. The Levites were charged with the additional obligation to carry the tithes when received, and deposit them in the temple stores, for the use of the priests.

38. the priest the son of Aaron shall be with the Levites, when the Levites take tithes-- This was a prudential arrangement. The presence of a dignified priest would ensure the peaceful delivery of the tithes; at least his superintendence and influence would tend to prevent the commission of any wrong in the transaction, by the people deceiving the Levites, or the Levites defrauding the priests. the tithe of the tithes-- The Levites, having received a tenth of all land produce, were required to give a tenth of this to the priests. The Levites were charged with the additional obligation to carry the tithes when received, and deposit them in the temple stores, for the use of the priests.


<hi type="bold">39. and we will not forsake the house of our God--</hi>This solemn pledge was repeated at the close of the covenant as an expression of the intense zeal by which the people at this time were animated for the glory and the worship of God. Under the pungent feelings of sorrow and repentance for their national sins, of which apostasy from the service of the true God was the chief, and under the yet fresh and painful remembrance of their protracted captivity, they vowed, and (feeling the impulse of ardent devotion as well as of gratitude for their restoration) flattered themselves they would never forget their vow, to be the Lord's. <chapter eID="Neh.10"/>

39. and we will not forsake the house of our God-- This solemn pledge was repeated at the close of the covenant as an expression of the intense zeal by which the people at this time were animated for the glory and the worship of God. Under the pungent feelings of sorrow and repentance for their national sins, of which apostasy from the service of the true God was the chief, and under the yet fresh and painful remembrance of their protracted captivity, they vowed, and (feeling the impulse of ardent devotion as well as of gratitude for their restoration) flattered themselves they would never forget their vow, to be the Lord's.


<title type="x-s2">CHAPTER 11</title>
 <reference osisRef="Neh.11.1">Ne 11:1</reference>, <reference osisRef="2Cor.11.2">2</reference>. The Rulers, Voluntary Men, and Every Tenth Man Chosen by Lot, Dwell at Jerusalem.

<hi type="bold">1. the rulers ... dwelt at Jerusalem--</hi>That city being the metropolis of the country, it was right and proper that the seat of government should be there. But the exigency of the times required that special measures should be taken to insure the residence of an adequate population for the custody of the buildings and the defense of the city. From the annoyances of restless and malignant enemies, who tried every means to demolish the rising fortifications, there was some danger attending a settlement in Jerusalem. Hence the greater part of the returned exiles, in order to earn as well as secure the rewards of their duty, preferred to remain in the country or the provincial towns. To remedy this state of things, it was resolved to select every tenth man of the tribes of Judah and Benjamin by lot, to become a permanent inhabitant of the capital. The necessity of such an expedient commended it to the general approval. It was the more readily submitted to because the lot was resorted to on all the most critical conjunctures of the Jewish history, and regarded by the people as a divine decision (<reference osisRef="Prov.18.18">Pr 18:18</reference>). This awakened strongly the national spirit; and patriotic volunteers came forward readily to meet the wishes of the authorities, a service which, implying great self-denial as well as courage, was reckoned in the circumstances of so much importance as entitled them to the public gratitude. No wonder that the conduct of these volunteers drew forth the tribute of public admiration; for they sacrificed their personal safety and comfort for the interests of the community because Jerusalem was at that time a place against which the enemies of the Jews were directing a thousand plots. Therefore, residence in it at such a juncture was attended with expense and various annoyances from which a country life was entirely free.

CHAPTER 11 Ne 11:1, 2. The Rulers, Voluntary Men, and Every Tenth Man Chosen by Lot, Dwell at Jerusalem. 1. the rulers... dwelt at Jerusalem-- That city being the metropolis of the country, it was right and proper that the seat of government should be there. But the exigency of the times required that special measures should be taken to insure the residence of an adequate population for the custody of the buildings and the defense of the city. From the annoyances of restless and malignant enemies, who tried every means to demolish the rising fortifications, there was some danger attending a settlement in Jerusalem. Hence the greater part of the returned exiles, in order to earn as well as secure the rewards of their duty, preferred to remain in the country or the provincial towns. To remedy this state of things, it was resolved to select every tenth man of the tribes of Judah and Benjamin by lot, to become a permanent inhabitant of the capital. The necessity of such an expedient commended it to the general approval. It was the more readily submitted to because the lot was resorted to on all the most critical conjunctures of the Jewish history, and regarded by the people as a divine decision (Pr 18:18). This awakened strongly the national spirit; and patriotic volunteers came forward readily to meet the wishes of the authorities, a service which, implying great self-denial as well as courage, was reckoned in the circumstances of so much importance as entitled them to the public gratitude. No wonder that the conduct of these volunteers drew forth the tribute of public admiration; for they sacrificed their personal safety and comfort for the interests of the community because Jerusalem was at that time a place against which the enemies of the Jews were directing a thousand plots. Therefore, residence in it at such a juncture was attended with expense and various annoyances from which a country life was entirely free.


<title type="x-s3"><reference osisRef="Neh.11.3-Neh.11.36">Ne 11:3-36</reference>. Their Names.</title>

<hi type="bold">3. the chief of the province--</hi>that is, Judea. Nehemiah speaks of it, as it then was, a small appendix of the Persian empire.

<hi type="bold">in the cities of Judah dwelt every one in his possession in their cities--</hi>The returned exiles, who had come from Babylon, repaired generally, and by a natural impulse, to the lands and cities throughout the country which had been anciently assigned them.

<hi type="bold">Israel--</hi>This general name, which designated the descendants of Jacob before the unhappy division of the two kingdoms under Rehoboam, was restored after the captivity, the Israelites being then united with the Jews, and all traces of their former separation being obliterated. Although the majority of the returned exiles belonged to the tribes of Judah and Benjamin, they are here called Israel because a large number out of all the tribes were now intermingled, and these were principally the occupiers of the rural villages, while none but those of Judah and Benjamin resided in Jerusalem.

<hi type="bold">the Levites--</hi>These took possession of the cities allotted to them according as they had opportunity.

<hi type="bold">the Nethinims--</hi>A certain order of men, either Gibeonites or persons joined with them, who were devoted to the service of God.

Ne 11:3-36. Their Names. 3. the chief of the province-- that is, Judea. Nehemiah speaks of it, as it then was, a small appendix of the Persian empire. in the cities of Judah dwelt every one in his possession in their cities-- The returned exiles, who had come from Babylon, repaired generally, and by a natural impulse, to the lands and cities throughout the country which had been anciently assigned them. Israel-- This general name, which designated the descendants of Jacob before the unhappy division of the two kingdoms under Rehoboam, was restored after the captivity, the Israelites being then united with the Jews, and all traces of their former separation being obliterated. Although the majority of the returned exiles belonged to the tribes of Judah and Benjamin, they are here called Israel because a large number out of all the tribes were now intermingled, and these were principally the occupiers of the rural villages, while none but those of Judah and Benjamin resided in Jerusalem. the Levites-- These took possession of the cities allotted to them according as they had opportunity. the Nethinims-- A certain order of men, either Gibeonites or persons joined with them, who were devoted to the service of God.


<hi type="bold">4. at Jerusalem dwelt certain of the children of Judah--</hi>The discrepancy that is apparent between this [Ne 11:4-36] and the list formerly given in <reference osisRef="1Chr.9.1-1Chr.9.9">1Ch 9:1-9</reference>, arose not only from the Jewish and Oriental practice of changing or modifying the names of persons from a change of circumstances, but from the alterations that must have been produced in the course of time. The catalogue in Chronicles contains those who came with the first detachment of returned exiles, while the list in this passage probably included also those who returned with Ezra and Nehemiah; or it was most probably made out afterwards, when several had died, or some, who had been inserted as going on the journey, remained, and others came in their stead.

4. at Jerusalem dwelt certain of the children of Judah-- The discrepancy that is apparent between this [Ne 11:4-36] and the list formerly given in 1Ch 9:1-9, arose not only from the Jewish and Oriental practice of changing or modifying the names of persons from a change of circumstances, but from the alterations that must have been produced in the course of time. The catalogue in Chronicles contains those who came with the first detachment of returned exiles, while the list in this passage probably included also those who returned with Ezra and Nehemiah; or it was most probably made out afterwards, when several had died, or some, who had been inserted as going on the journey, remained, and others came in their stead.


<hi type="bold">9. overseer--</hi>that is, "captain" or "chief."

9. overseer-- that is, "captain" or "chief."


<hi type="bold">11. the ruler of the house of God--</hi>assistant of the high priest (<reference osisRef="Num.3.32">Nu 3:32</reference>; <reference osisRef="1Chr.9.11">1Ch 9:11</reference>; <reference osisRef="2Chr.19.11">2Ch 19:11</reference>).

11. the ruler of the house of God-- assistant of the high priest (Nu 3:32; 1Ch 9:11; 2Ch 19:11).


<hi type="bold">16. the oversight of the outward business of the house of God--</hi>that is, those things which were done outside, or in the country, such as the collecting of the provisions (<reference osisRef="1Chr.26.29">1Ch 26:29</reference>).

16. the oversight of the outward business of the house of God-- that is, those things which were done outside, or in the country, such as the collecting of the provisions (1Ch 26:29).


<hi type="bold">17. the principal to begin the thanksgiving in prayer--</hi>that is, the leader of the choir which chanted the public praise at the time of the morning and evening sacrifice. That service was always accompanied by some appropriate psalm, the sacred music being selected and guided by the person named.

17. the principal to begin the thanksgiving in prayer-- that is, the leader of the choir which chanted the public praise at the time of the morning and evening sacrifice. That service was always accompanied by some appropriate psalm, the sacred music being selected and guided by the person named.


<hi type="bold">22. the sons of Asaph, the singers were over the business of the house of God--</hi>They were selected to take charge of providing those things which were required for the interior of the temple and its service, while to others was committed the care of the "outward business of the house of God" (<reference osisRef="Neh.11.16">Ne 11:16</reference>). This duty was very properly assigned to the sons of Asaph; for, though they were Levites, they did not repair in rotation to Jerusalem, as the other ministers of religion. Being permanent residents, and employed in duties which were comparatively light and easy, they were very competent to undertake this charge.

22. the sons of Asaph, the singers were over the business of the house of God-- They were selected to take charge of providing those things which were required for the interior of the temple and its service, while to others was committed the care of the "outward business of the house of God" (Ne 11:16). This duty was very properly assigned to the sons of Asaph; for, though they were Levites, they did not repair in rotation to Jerusalem, as the other ministers of religion. Being permanent residents, and employed in duties which were comparatively light and easy, they were very competent to undertake this charge.


<hi type="bold">23. it was the king's commandment--</hi>It was the will of the Persian monarch in issuing his edict that the temple service should be revived in all its religious fulness and solemnity. As this special provision for the singers is said to have been by the king's commandment, the order was probably given at the request or suggestion of Ezra or Nehemiah.

23. it was the king's commandment-- It was the will of the Persian monarch in issuing his edict that the temple service should be revived in all its religious fulness and solemnity. As this special provision for the singers is said to have been by the king's commandment, the order was probably given at the request or suggestion of Ezra or Nehemiah.


<hi type="bold">24. Pethahiah ... was at the king's hand in all matters concerning the people--</hi>This person was entrusted with judicial power, either for the interest, or by the appointment, of the Persian monarch, and his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.

24. Pethahiah... was at the king's hand in all matters concerning the people-- This person was entrusted with judicial power, either for the interest, or by the appointment, of the Persian monarch, and his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.


<hi type="bold">25. some of the children of Judah dwelt at Kirjath-arba--</hi>The whole region in which the villages here mentioned were situated had been completely devastated by the Chaldean invasion; and, therefore, it must be assumed, that these villages had been rebuilt before "the children dwelt in them."

25. some of the children of Judah dwelt at Kirjath-arba-- The whole region in which the villages here mentioned were situated had been completely devastated by the Chaldean invasion; and, therefore, it must be assumed, that these villages had been rebuilt before "the children dwelt in them."


<hi type="bold">36. And of the Levites were divisions in Judah, and in Benjamin--</hi>Rather, there were divisions for the Levites; that is, those who were not resident in Jerusalem were distributed in settlements throughout the provinces of Judah and Benjamin. <chapter eID="Neh.11"/>

36. And of the Levites were divisions in Judah, and in Benjamin-- Rather, there were divisions for the Levites; that is, those who were not resident in Jerusalem were distributed in settlements throughout the provinces of Judah and Benjamin.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Neh.12.1-Neh.12.9">Ne 12:1-9</reference>. Priests and Levites Who Came Up with Zerubbabel.</title>

<hi type="bold">1. these are the priests--</hi>according to <reference osisRef="Neh.12.7">Ne 12:7</reference>, "the chief of the priests," the heads of the twenty-four courses into which the priesthood was divided (<reference osisRef="1Chr.24.1-1Chr.24.20">1Ch 24:1-20</reference>). Only four of the courses returned from the captivity (<reference osisRef="Neh.7.39-Neh.7.42">Ne 7:39-42</reference>; <reference osisRef="Ezra.2.36-Ezra.2.39">Ezr 2:36-39</reference>). But these were divided by Zerubbabel, or Jeshua, into the original number of twenty-four. Twenty-two only are enumerated here, and no more than twenty in <reference osisRef="Neh.12.12-Neh.12.21">Ne 12:12-21</reference>. The discrepancy is due to the extremely probable circumstance that two of the twenty-four courses had become extinct in Babylon; for none belonging to them are reported as having returned (<reference osisRef="Neh.12.2-Neh.12.5">Ne 12:2-5</reference>). Hattush and Maadiah may be omitted in the account of those persons' families (<reference osisRef="Neh.12.12">Ne 12:12</reference>), for these had no sons.

<hi type="bold">Shealtiel--</hi>or Salathiel.

<hi type="bold">Ezra--</hi>This was most likely a different person from the pious and patriotic leader. If he were the same person, he would now have reached a very patriarchal age--and this longevity would doubtless be due to his eminent piety and temperance, which are greatly conducive to the prolongation of life, but, above all, to the special blessing of God, who had preserved and strengthened him for the accomplishment of the important work he was called upon to undertake in that critical period of the Church's history.

CHAPTER 12 Ne 12:1-9. Priests and Levites Who Came Up with Zerubbabel. 1. these are the priests-- according to Ne 12:7, "the chief of the priests," the heads of the twenty-four courses into which the priesthood was divided (1Ch 24:1-20). Only four of the courses returned from the captivity (Ne 7:39-42; Ezr 2:36-39). But these were divided by Zerubbabel, or Jeshua, into the original number of twenty-four. Twenty-two only are enumerated here, and no more than twenty in Ne 12:12-21. The discrepancy is due to the extremely probable circumstance that two of the twenty-four courses had become extinct in Babylon; for none belonging to them are reported as having returned (Ne 12:2-5). Hattush and Maadiah may be omitted in the account of those persons' families (Ne 12:12), for these had no sons. Shealtiel-- or Salathiel. Ezra-- This was most likely a different person from the pious and patriotic leader. If he were the same person, he would now have reached a very patriarchal age--and this longevity would doubtless be due to his eminent piety and temperance, which are greatly conducive to the prolongation of life, but, above all, to the special blessing of God, who had preserved and strengthened him for the accomplishment of the important work he was called upon to undertake in that critical period of the Church's history.


<hi type="bold">4. Abijah--</hi>one of the ancestors of John the Baptist (<reference osisRef="Luke.1.5">Lu 1:5</reference>).

4. Abijah-- one of the ancestors of John the Baptist (Lu 1:5).


<hi type="bold">9. their brethren, were over against them in the watches--</hi>that is, according to some, their stations--the places where they stood when officiating--"ward over against ward" (<reference osisRef="Neh.12.24">Ne 12:24</reference>); or, according to others, in alternate watches, in course of rotation.

9. their brethren, were over against them in the watches-- that is, according to some, their stations--the places where they stood when officiating--"ward over against ward" (Ne 12:24); or, according to others, in alternate watches, in course of rotation.


<title type="x-s3"><reference osisRef="Neh.12.10-Neh.12.47">Ne 12:10-47</reference>. Succession of the High Priests.</title>

<hi type="bold">10. Jeshua begat Joiakim, &c.--</hi>This enumeration was of great importance, not only as establishing their individual purity of descent, but because the chronology of the Jews was henceforth to be reckoned, not as formerly by the reigns of their kings, but by the successions of their high priests.

Ne 12:10-47. Succession of the High Priests. 10. Jeshua begat Joiakim, &c.-- This enumeration was of great importance, not only as establishing their individual purity of descent, but because the chronology of the Jews was henceforth to be reckoned, not as formerly by the reigns of their kings, but by the successions of their high priests.


<hi type="bold">11. Jaddua--</hi>It is an opinion entertained by many commentators that this person was the high priest whose dignified appearance, solemn manner, and splendid costume overawed and interested so strongly the proud mind of Alexander the Great; and if he were not this person (as some object that this Jaddua was not in office till a considerable period after the death of Nehemiah), it might probably be his father, called by the same name.

11. Jaddua-- It is an opinion entertained by many commentators that this person was the high priest whose dignified appearance, solemn manner, and splendid costume overawed and interested so strongly the proud mind of Alexander the Great; and if he were not this person (as some object that this Jaddua was not in office till a considerable period after the death of Nehemiah), it might probably be his father, called by the same name.


<hi type="bold">12. in the days of Joiakim were priests, the chief of the fathers--</hi>As there had been priests in the days of Jeshua, so in the time of Joiakim, the son and successor of Jeshua, the sons of those persons filled the priestly office in the place of their fathers, some of whom were still alive, though many were dead.

12. in the days of Joiakim were priests, the chief of the fathers-- As there had been priests in the days of Jeshua, so in the time of Joiakim, the son and successor of Jeshua, the sons of those persons filled the priestly office in the place of their fathers, some of whom were still alive, though many were dead.


<hi type="bold">23. The sons of Levi ... were written in the book of the chronicles--</hi>that is, the public registers in which the genealogies were kept with great regularity and exactness.

23. The sons of Levi... were written in the book of the chronicles-- that is, the public registers in which the genealogies were kept with great regularity and exactness.