Annotations for Nehemiah

1:1—7:3 The Return of Nehemiah and the Rebuilding of the Walls of Jerusalem. Nehemiah (like Ezra) establishes the postexilic community in Jerusalem. He plays a key part in the ongoing history of Israel: ensuring that Jerusalem is rebuilt and secure. Such security would allow regularized worship at the temple, where the Lord of the covenant would come and find at least a remnant of his people waiting for him.

1:1–11 Nehemiah’s Prayer. The bad news Nehemiah receives in v. 3 prompts this prayer.

1:1 son of Hakaliah. Distinguishes Nehemiah from other Nehemiahs (3:16; Ezra 2:2). twentieth year. Of the reign of Artaxerxes (465–424 BC). citadel of Susa. The winter residence of the Persian kings.

1:2 Hanani. Later appointed Nehemiah’s deputy (7:2). In the Elephantine papyri (ca. 400 BC from a Jewish colony in South Egypt) a man called Hananiah (longer form of Hanani) is said to have been the head of Jewish affairs. Some identify him as Nehemiah’s brother and suggest he may have governed between Nehemiah’s first and second terms as governor. Jewish remnant. The true Israel through whom God carries out his purposes. In this context, the remnant refers to Jews who had returned to Jerusalem and Judah, joining up with those left behind; more broadly, the word is not always restricted to the returned exiles, for the book of Esther shows how God saved his people through Esther and Mordecai, Jews who remained in Persia.

1:3 broken down . . . burned with fire. The lack of a city wall meant that the people were defenseless against attack. Excavations at Jerusalem in the 1960s revealed that the destruction of the eastern wall had also destroyed the terraces. When Nebuchadnezzar destroyed Jerusalem in 586 BC, he broke down the walls (2 Kgs 25:10). Of more immediate concern to Nehemiah is the episode recorded in Ezra 4:7–23: attempts to repair the damage had been stopped by imperial decree (see note on Ezra 4:21–23).

1:4 Nehemiah’s high position in the Persian court has not diminished his love and concern for his homeland. God of heaven. Earthly powers cannot thwart the King of heaven’s purposes.

1:5 Before turning to petition, Nehemiah reiterates the greatness of God’s character and thus God’s ability to answer his request in v. 11. This is coupled with an appeal to God’s covenant faithfulness. Nehemiah realizes it is not, as the popular phrase puts it, that “prayer changes things” but prayer puts us in touch with the God who changes things.

1:6–7 Nehemiah confesses both corporate and personal guilt.

1:7 commands, decrees and laws you gave your servant Moses. Alludes to Deut 28:64; 30:1–4. The unique revelation to Moses forms the prayer’s centerpiece. The Mosaic law is prominent in Ezra (3:2; 6:18; 7:6) and Nehemiah (v. 8; 8:1, 14; 9:14; 10:29; 13:1).

1:8–9 The exile and its aftermath are evidence that God has fulfilled his promise to Moses.

1:9 The promise of restoration from “the farthest horizon” goes beyond the immediate return to Jerusalem and points to the future kingdom and a time when God’s people will come with singing to Zion (Isa 35:10).

1:10 redeemed by your great strength and your mighty hand. Familiar terms of God’s saving power at the exodus (e.g., Deut 3:24; 4:34; 7:8; 9:26). The reversal of the exile is a new exodus (cf. Isa 51:9–11; see “Exile and Exodus”).

1:11 name. Implies that Yahweh’s presence dwells in the restored community. This echoes Solomon’s prayer at the dedication of the temple: “May your eyes be open toward this temple night and day, this place of which you said, ‘My Name shall be there’ ” (1 Kgs 8:29). this man. King Artaxerxes. He is a mere man and cannot thwart the purposes of the God of heaven. cupbearer to the king. A high position of great responsibility. He ensured that the king’s wine was not poisoned and thus had regular access to and potential influence with the king. The need for such an official is evident from the intrigues that characterized the Persian court. Xerxes, the father of Artaxerxes I, was killed in his own bedroom by a courtier. God providentially placed Nehemiah in this position for such a time as this (cf. Esth 4:14).

2:1–10 Artaxerxes Sends Nehemiah to Jerusalem. These verses contain a crisp account of the sequence of events that bring Nehemiah to Jerusalem.

2:1 Nisan. Almost four months after Hanani came from Jerusalem, during which time Nehemiah had been praying continuously. The king may have been absent from Susa during the winter months. sad in his presence. Presumably court etiquette demanded that personal emotions not intrude into court business, so Nehemiah’s fear in v. 2 may indicate that Nehemiah, though a brave man, is gripped with something like panic.

2:3 city. Nehemiah does not mention Jerusalem by name (see also v. 5). where my ancestors are buried. He emphasizes filial loyalty and respect for ancestral graves. While Nehemiah is primarily concerned for the welfare of the city, he may have felt that the king’s sympathy would be more easily aroused by emphasizing first the desecration of ancestral tombs.

2:4 I prayed. Before answering the king, Nehemiah utters a brief, spontaneous prayer to God. Nehemiah’s frequent prayers are one of his most striking characteristics (4:9; 5:19; 6:9, 14; 13:14, 22, 29, 31). This is the turning point in the conversation that opens the way for subsequent events.

2:6 the queen sitting beside him. May suggest that this was a private audience and that she positively influenced the king. How long will your journey take . . . ? Nehemiah probably requested a brief leave of absence that was then extended. Neh 5:14 suggests he spent at least 12 years on his first term as governor of Judah. Then he returned in the 32nd year of Artaxerxes’ reign to report to the king, after which he came back to Jerusalem for a second term (13:6–7).

2:7 governors of Trans-Euphrates. The regional officials of territories that Nehemiah needed to pass through; their cooperation was essential.

2:8 Asaph. A Hebrew name; Nehemiah may have known him. timber. Necessary for strengthening the walls, which would need the longer beams provided by the tall cedars of Lebanon rather than shorter beams available from the shorter trees around Jerusalem. This detail suggests Nehemiah’s careful planning even at this stage. the gracious hand of my God was on me. The same phrase (except pronouns) as in Ezra 7:9; 8:18. The ultimate success of the venture was not human resourcefulness or imperial goodwill but God’s providence.

2:9 army officers and cavalry. A royal escort providing protection while traveling and impressively legitimizing Nehemiah when he arrived at the provincial courts.

2:10 Sanballat. Governor of Samaria (4:1–2) and apparently the leader of the opposition against Nehemiah. Tobiah. Possibly governor of Ammon. Presumably he and Sanballat saw Nehemiah’s coming as a threat to their own status. The authority of the Samaritan governor in particular was threatened by Nehemiah’s arrival. But their underlying hostility is to the welfare of the whole people. Probably their opposition was more religious than political.

2:11–20 Nehemiah Inspects Jerusalem’s Walls. This describes Nehemiah’s nocturnal survey of the walls and the opponents’ initial response. When Nehemiah arrives in Jerusalem, he does not set to work immediately but takes a rest for three days and then takes only a few trusted men with him.

2:12 Nehemiah is shrewd. Perhaps not aware of the exact nature of the opposition, he realizes that people might resent the work and attempt to stop it at this early stage.

2:13 through the Valley Gate toward the Jackal Well and the Dung Gate. Nehemiah’s exact route is disputed, but the general outline is probably that he and his companions set out from the west side of the city through the ruined gate and moved south and east. The Valley Gate would give access to the Tyropoeon Valley and the Jackal Well on the south. The Dung Gate was at the extreme southern end of the City of David; refuse passed through it on its way to the Valley of Hinnom, where it was dumped.

2:14 King’s Pool. Possibly the Pool of Siloam at the end of Hezekiah’s tunnel. not enough room. Compelled Nehemiah to dismount and pick his way over the rubble on foot. This is the eastern side of the city, where the devastation caused by the Babylonians would be most obvious because of the collapse of the system of terraces that had extended the border of preexilic Jerusalem well down the slopes. Nehemiah did not make a complete circuit of the walls but only viewed the southern area. The northern walls had probably been completely demolished because that was the direction from which the Babylonians attacked. 2 Chr 26:9 says that Uzziah fortified towers in the west wall, which overlooked the central valley between the Hinnom and Kidron Valleys.

2:16 officials. Possibly refers to Persian officials, or is simply a general term for community leaders. Jews. Probably a blanket term for the other categories of people in v. 16.

2:17 Nehemiah does not explain how he publicized his plans for Jerusalem. He may have called an assembly like Ezra did (Ezra 10:7). no longer be in disgrace. Nehemiah’s priority was to alleviate not his sense of insecurity or danger but rather his sense of shame that Zion, the city of the great King, lay in ruins.

2:18 the gracious hand of my God on me. Cf. Ezra 7:9, 28; 8:22, 31. Nehemiah, vigorous and practical as he was, emphasizes God’s initiative in this enterprise. what the king had said. The king’s approval is secondary to God’s.

2:19 Geshem the Arab. Probably the king of Kedar, a vast area loosely under Persian control and occupied by Arabian tribes; it incorporated North Arabia, Edom, the Judean Negev, and extended to Egypt. This king posed a dangerous threat and, together with Sanballat and Tobiah, increased the sense of menacing forces encircling the remnant. mocked and ridiculed. Harassment noted in Ezra continues in Nehemiah.

2:20 The God of heaven will give us success. The power of the King of kings (not the authorization of the Persian king) is the ultimate factor. no share. Nehemiah insists in civic and legal terms that Sanballat and Tobiah have no past, present, or future stake in Jerusalem.

3:1–32 Builders of the Wall. This is a long list of those who built the wall and their allotted sections. It may be the list Nehemiah drew up as he planned the project. It moves counter-clockwise around the wall, section by section, beginning and ending at the Sheep Gate. This is a vital guide to the topography of postexilic Jerusalem. The unity of the people, led by the high priest and his associates, shows that this chapter is an account not simply of long-dead builders but of those who built the wall to outlast their own time and commemorate God’s past faithfulness, his present help, and assurance of his future blessing. The point of this account is to show that the people as a whole responded to Nehemiah’s challenge and believed God would give them success. The towns listed as the homes of the builders may have represented the administrative centers of the province of Judah. The account suggests that most of the rebuilding centered around the gates, where enemy assaults were always concentrated.

3:1–5 This section of the wall was near the temple, which was in the northern part of the city.

3:1 Eliashib. Related by marriage to Nehemiah’s opponents (13:28), which shows something of Nehemiah’s powers of persuasion. Since Eliashib was high priest, it was fitting that he set an example. The same applies to Meshullam (v. 4). Sheep Gate. Provided access to the temple; probably named after the animals to be sacrificed. Tower of the Hundred. Perhaps the headquarters of a centurion with 100 men. Tower of Hananel. Probably “the citadel by the temple” (2:8).

3:3 Fish Gate. Probably near a fish market; perhaps identical with the Ephraim Gate (8:16).

3:4 Some of these names occur in Ezra 2 (repeated in Neh 7), emphasizing that what is happening is part of a longer chain of events.

3:5 would not put their shoulders to the work. Their uncooperative attitude strikes a sour note.

3:6–14 Describes the work on the west wall. The project continues, with many individuals undertaking tasks very different from their day jobs (v. 8).

3:12 daughters. Enlisted in this family enterprise. Shallum is the only one whose daughters helped; perhaps he had no sons (cf. Num 36).

3:15–32 Describes the work on the east wall, which apparently suffered the most extensive damage, which is why so many people worked between the Fountain Gate and the Water Gate.

3:15 The work required installing roofs, doors, bolts, and bars. City of David. This remnant is organically linked with the great days of the past, and the reminder of David and his connection with the city is significant in the whole sweep of the story.

3:17-18 Levites. The rebuilding is not simply a work of structural repair but a spiritual reformation. Whether the individual Levites understood it in that way is a moot point.

3:22 priests. See note on vv. 17–18.

3:25 upper palace. Solomon’s palace, which was higher up the hill than David’s original palace.

3:26 hill of Ophel. The beginning of the temple hill. The temple was the concern of the first returnees before the walls and city were rebuilt. See “Temple.”

3:27 the men of Tekoa. The nobles of Tekoa shirked their duty (v. 5), but the ordinary people of Tekoa did double duty, repairing two sections of the wall (here; v. 5).

4:1–23 Opposition to the Rebuilding. Nehemiah’s first-person narrative resumes as he gives an account of how rebuilding led to renewed opposition.

4:1 angry . . . greatly incensed. Sanballat is less confident than he appears and thus resorts to posturing as he surrounds himself with sycophants and tries to ridicule the work.

4:2 offer sacrifices. The Jews had been doing this for over 70 years (since Ezra 3). These could refer to sacrifices given to celebrate the completion of the work.

4:3 Tobiah. He has to get his say and makes facetious remarks. Archaeology has revealed that Nehemiah’s walls were nine feet (2.7 meters) thick; that would have required quite a few foxes.

4:4–5 Nehemiah’s prayer gives an immediacy to the narrative and is marked by honesty and a sense of vulnerability.

4:5 Do not cover up their guilt or blot out their sins. Cf. Jer 18:23. This is not personal resentment but a plea to God to vindicate his work and honor his name. It is similar in tone to some of the prayers for deliverance from enemies in the Psalter (e.g., Pss 74; 79)

4:6 Demonstrates Nehemiah’s practicality in completing the circuit of the walls even though they had reached only half the required height. The unity and commitment of the people is again emphasized.

4:7–14 Here the opposition intensifies, and the narrative returns to the time when it was reported that the actual rebuilding of the wall had started with the breaches in the structure being filled in.

4:7 The city and province are now ringed with enemies: Sanballat in the north, Arabs in the south, Ammonites in the east, and Ashdodites in the west. It is not clear how much of this was boasting, but the threat was real.

4:9 Again Nehemiah shows his spiritual stature as well as his careful planning and precautions (2:8).

4:10–11 As when they built the temple (earlier in Ezra 4:24), external opposition leads to a growing loss of morale. The weariness of unrelenting drudgery and the inevitable doubts at this midway stage compound the growing feeling of defeatism. The sense of danger is compounded by the continual enemy propaganda.

4:12–14 Nehemiah discourages an attack by mobilizing people to defend the weakest parts of the wall.

4:14 Remember the Lord, who is great and awesome. Echoes Deut 7:21. Although sensible precautions are necessary, the true defender of Jerusalem is the God who had in the past protected them.

4:15 God had frustrated it. Suggests that the opposition feared not only Nehemiah’s careful defense but also Judah’s God.

4:16–23 Nehemiah’s countermeasures continue, and the work progresses.

4:16 The people maintain a more regular state of defense and divide labor between those who build and those who defend.

4:17-18 weapon . . . sword. Because there was probably not a large number of soldiers.

4:18 the man who sounded the trumpet stayed with me. So that he could call the people to action if necessary.

4:20 Our God will fight for us! Echoes Exod 14:14; draws attention to God the Warrior, who fights on behalf of his people. A similar phrase was used when Jehoshaphat faced a coalition of enemies (2 Chr 20:15).

4:21 from the first light of dawn till the stars came out. Nehemiah’s team worked the entire day, because the weariness and defeatism of the earlier part of the chapter had been dispelled.

4:22–23 Those who commuted from the neighboring villages stayed in the city so that there would be sufficient night watchmen and so that work could begin promptly each morning. Nehemiah led by example. They were constantly alert.

5:1–19 Nehemiah Helps the Poor. The rest of life did not stand still while the building work proceeded, and serious problems of poverty and food shortage emerged (vv. 1–13). The 52 days of building (6:15) could not in themselves have caused these problems, but diverting manpower from the work of agriculture to concentrate on building may have seemed a step too far. Nehemiah not only eased financial burdens in Judah but also modeled generosity and social responsibility (vv. 14–19).

5:1 fellow Jews. Probably the more affluent of the returnees who were living in comfort. Nehemiah himself belonged to this stratum of society.

5:2–4 The problem here involves three groups: (1) landless people with large families who were finding it difficult to get enough to feed themselves (v. 2); (2) peasants who were having to mortgage their land and property; (3) those with mortgaged fields, vineyards, and homes who were having to pay the king’s tax, which placed them in the hands of lenders, some of whom were unscrupulous. In times of economic distress, families would borrow money using family members as collateral. If a man could not repay what he owed, he and his family could be sold into forced labor. However, the debtor served his creditor as a “hired worker” (Lev 25:39–40). He was to be released in the seventh year (Deut 15:12–18) unless he volunteered to stay.

5:5 This probably does not introduce a fourth group but summarizes the complaints of all three groups (see note on vv. 2–4). we are of the same flesh and blood. A disastrous situation made even more intolerable. This is not merely a legal issue but becomes an issue of community solidarity, making action even more imperative.

5:6–7 Nehemiah first responds personally; he is angry but channels that anger into a considered course of action.

5:7 charging your own people interest. The essence of Nehemiah’s case. They were acting strictly on business terms rather than treating the disadvantaged as brothers and sisters. Exod 22:22–27 emphasizes the responsibility of the community to care for widows and orphans and to treat them compassionately, as the Lord himself does. Nehemiah then summons a large public meeting to spell out the problems and propose a solution.

5:8 bought back. Following Lev 25:47–48, the Jewish community had paid ransom money for those who fell into the clutches of Gentile moneylenders. Here the absurdity is that the moneylenders are themselves Jewish.

5:9 Nehemiah does not merely desire to stay on the right side of the law. He wants to honor the Lord and glorify his name among the nations.

5:10 I . . . us. Nehemiah includes himself in the charge—not because he was illegally charging interest, but because poverty is so desperate that even fair loans are crippling. They need to cancel the debts in the spirit of the Jubilee (Lev 25). It was an act of kindness to lend to the poor (Pss 37:26; 112:5; Prov 19:17). Thus, Nehemiah urges creditors to forego their right to repayment with interest.

5:11 Nehemiah instructs the lenders to return land and property and cancel all interest due. one percent. Probably a monthly rate.

5:12 made the nobles and officials take an oath. Nehemiah is anxious that the leaders do not go back on their word.

5:13 shook out the folds of my robe. Symbolically threatens judgment for the unrepentant. “Amen,” . . . praised. Shows that this is a solemn occasion.

5:14 governor. Explicitly states for the first time what has been implicit in the narrative. Nehemiah’s first term of office lasted 12 years. food allotted to the governor. Nehemiah waived this privilege, which taxes would have financed.

5:15 reverence for God. The governing principle of Nehemiah’s life. He was not unremittingly harsh like previous governors.

5:16 I devoted myself to the work on this wall. This resulted in no financial gain and probably involved considerable personal expense.

5:17–18 Nehemiah’s hospitality is generous, reflecting God’s own generosity. This is actually a bountiful provision, but more than that, it is a sign of the kingdom (cf. David’s generosity to Mephibosheth [2 Sam 9] and the parable of the great banquet [Luke 14]).

5:19 Another of Nehemiah’s brief prayers (1:4; 6:9, 14; 13:14, 22, 31). Remember . . . God. The one who alone sees both actions and motives will give credit where credit is due.

6:1–15 Further Opposition to the Rebuilding. The narrative returns to wall building and recounts how the old enemies and new opponents systematically plan to intimidate the Jews. Yet the work is completed.

6:1 The work on the wall was almost complete, and the last hope for the enemies to get into the city would disappear when the gates were fitted. So Sanballat and Tobiah try to lure Nehemiah away from Jerusalem, perhaps to kidnap him.

6:2 Ono. Near Samaria, Sanballat’s home territory. It was located about seven miles (11 kilometers) southeast of Joppa in the westernmost area settled by the returning Jews (7:37; 11:35) This would require Nehemiah to take a long and fruitless journey, and while it may have been proposed as neutral territory, he recognized that it was a trap.

6:3 great project. Shrewdly, Nehemiah does not directly refuse the invitation but emphasizes his priorities. While his reply may have seemed brusque, he correctly perceived the insincerity of his enemies.

6:5 unsealed letter. An open letter on papyrus with no seal; it could be read in transit. At this time a letter was usually written on papyrus or leather, which would be rolled up, tied with a string, and sealed to guarantee authenticity. Sanballat apparently wanted the contents of his letter to be public knowledge.

6:6 Geshem says it is true. Sanballat is trying to add credibility to his accusation. However, a rumor does not become true simply because a prominent individual agrees with it.

6:7 appointed prophets to make this proclamation. Sanballat may be aware that prophets were king makers before the exile (e.g., Samuel with Saul [1 Sam 9–10] and David [1 Sam 16]; Elisha with Jehu [2 Kgs 9]). He may also be referring to the Davidic role of Zerubbabel (Hag 2:20–23; Zech 3:8). But there is no evidence that Nehemiah was of Davidic descent, and like the rest of the letter, this accusation mixes lies, innuendo, and spurious plausibility.

6:8 Nehemiah bluntly and completely denies the allegations, doubtlessly thinking that meeting Sanballat and coming to a compromise would be taken as a partial admission of guilt.

6:9 all trying to frighten us. Although Sanballat wrote the letter, it was part of a wider conspiracy. prayed. Again Nehemiah briefly prays. He is a shrewd man but recognizes that only the Lord can truly deal with this situation.

6:10–14 The attempts to lure Nehemiah out of Jerusalem have failed, so Tobiah and Sanballat attempt to destroy Nehemiah’s reputation by hiring a false prophet. Tobiah, who has close associates in Jerusalem, emerges as the main mover in this episode.

6:10 Shemaiah. An otherwise unknown prophet who presumably summoned Nehemiah on the pretext that he had a prophetic message for him. who was shut in at his home. An obscure phrase that may refer to some ritual defilement (e.g., Num 19:11–22). Shemaiah’s subterfuge is dangerous (as a layman, Nehemiah was forbidden to enter the inner temple) and silly (as the governor, Nehemiah would have an armed guard), although this only becomes apparent in vv. 12–13.

6:11 Nehemiah sees through Shemaiah’s deceit and rejects his invitation on two grounds: (1) he is the governor, a courageous and resourceful man, and (2) as a layman he is conscious of the sanctuary’s holiness and has a horror of defiling it.

6:12–13 A person is not a prophet simply because he says he is. Nehemiah realizes that the invitation to defile the sanctuary could not be of divine origin and that it is part of a plot to discredit him and thus nullify his work.

6:14 Nehemiah prays not for personal vengeance but for vindication. Noadiah. Otherwise unknown. rest of the prophets. Suggests that this episode was far from isolated but was rather a specific incident from a whole series of attempts to discredit Nehemiah (similar to the way false prophets dogged Jeremiah during his ministry [Jer 14; 28]).

6:15 Elul. Aug./Sept. They carry out the work mainly in high summer. fifty-two days. An amazingly short time: a little over seven weeks.

6:16—7:3 Opposition to the Completed Wall. Realizing God’s help had accomplished the rapid completion of the wall, Nehemiah’s enemies renewed their opposition.

6:16 afraid and lost their self-confidence. God’s restraining his enemies recalls the terror that fell on the towns through which Jacob and his sons traveled (Gen 35:5). In particular, those who prominently opposed the work lost face.

6:17 in those days. A common phrase in the narrative; it does not suggest strict chronology but sees certain events happening at approximately the same time. sending many letters . . . replies. A persistent campaign of disinformation and harassment designed to wear down Nehemiah and probably to sow disunity.

6:18 under oath. Presumably some kind of business arrangement. Shekaniah . . . Meshullam. Tobiah’s links with these individuals presumably gave him a footing in Judean society, especially with those “under oath to him.” Tobiah was related to an influential family in Judah since his son Jehohanan was married to the daughter of Meshullam, who had helped to repair the wall of Jerusalem (3:4, 30). There was clearly a powerful lobby in Jerusalem committed to Tobiah and opposed to Nehemiah.

6:19 good deeds. Presumably the economic benefits that came from Tobiah’s network of trading interests.

7:1–73a With the wall completed, Nehemiah turns his attention to other necessary matters and deals first with Jerusalem’s security and repopulation.

7:1–3 This outlines the security precautions that were even more necessary because of the continued opposition in ch. 6.

7:2 Hanani. First alerted Nehemiah to the ruined condition of Jerusalem (1:2–3). Appointing these men ensured that the next stage of the project would be carried out faithfully.

7:3 The appointed men take extra security precautions. until the sun is hot. Normally the city gates would be opened at dawn, but delaying their opening until the sun was high in the heavens would prevent the enemy from making a surprise attack before most people were up.

7:4–73a The List of the Exiles Who Returned. This (see note on 3:4) is virtually identical with Ezra 2 (see notes there about the nature of the list). Just as Nehemiah rebuilt the wall on earlier foundations, so he now rebuilds the community on the labors of earlier generations. The city of God must stand in direct continuity with the first returnees whom God rescued from Babylon in a second exodus that took them back to the land God had promised Abraham (Gen 15:18–21).

7:4 The city still had not recovered from the Babylonian devastation a century and a half earlier.

7:5 God put it into my heart. Ultimately this was God’s initiative rather than Nehemiah’s plan. genealogical record. Virtually identical with the list in Ezra 2. This would minimize the labor involved as Nehemiah had the earlier list to which he could refer.

7:67 245 male and female singers. Ezra 2:65 records 200 male and female singers. There is no easy explanation for this discrepancy. It probably is a scribal error, with Ezra giving the correct number of singers and Nehemiah conflating that with the number of mules. Indeed, v. 68 is omitted in many Hebrew manuscripts.

7:73b–12:26 Nehemiah’s memoir in the first person gives way to records in the third person.

7:73b—8:18 Ezra Reads the Law. This is the first reference to Ezra in the almost 13 years since his arrival in 458 BC. Here he reestablishes “the Book of the Law of Moses” (8:1) at the center of national life. All the people gather for the reading and exposition of the Torah (8:1–18), and they respond (8:9–12). The reading of the law continues on the next day with a smaller audience of family heads along with priests and Levites. It focuses on the immediate occasion of the Festival of Tabernacles (8:13–18).

7:73b the seventh month. One of the most important months in the year. It started with the Festival of Trumpets, which was followed by the Day of Atonement and then the Festival of Tabernacles (Lev 23:23–44). This was Oct./Nov. 444 BC.

8:1 all the people came together as one. Suggests a certain spontaneity but doubtless there had been careful preparation behind the scenes. Water Gate. Possibly the same as the temple square (Ezra 10:9). Book of the Law of Moses. This was probably the Pentateuch as a whole but with the emphasis particularly on Deuteronomy (see note on Ezra 7:14). The people’s desire to hear the Torah is underlined.

8:2 all who were able to understand. Almost certainly would include older children.

8:3 daybreak till noon. The reading lasted about six hours.

8:4 These 13 people were apparently community leaders and some might have helped in the physical task of unrolling the scroll as Ezra read. high wooden platform. High enough for others to see and hear Ezra and wide enough to hold his 13 associates.

8:5 opened the book . . . the people all stood up. No mere formality but a declaration that from now on the words of this book were to be authoritative in the community’s life. The rabbis deduced from this verse that the congregation should stand for the reading of the Torah. In Eastern Orthodox churches today, it is still customary for the congregation to stand throughout the service.

8:6 The reading and exposition was to be carried out in a spirit of worship, and the people respond not only verbally but by lifting their hands and falling on their faces before the Lord. lifted their hands. See Exod 9:29; Pss 28:2; 134:2; 1 Tim 2:8. Amen! Amen! See Deut 27:15; Rom 1:25. The repetition conveys intense feeling. bowed down . . . faces to the ground. Private acts of worship often involved prostration to the ground, e.g., Abraham’s servant (Gen 24:52), Moses (Exod 34:8), Joshua (Josh 5:14), and Job (Job 1:20). Exodus records three examples of spontaneous communal worship (Exod 4:31; 12:27; 33:10). In 2 Chr 20:18, King Jehoshaphat and the people “fell down in worship before the LORD” when they heard the promise of victory.

8:7 Levites. Most of these 13 men appear elsewhere in Nehemiah (9:4–5; 10:9–13; 11:16).

8:8 making it clear. The NIV text note suggests “translating it.” What was read was Hebrew and the people spoke Aramaic. Few would have understood without translation. giving the meaning. Probably the articulate reading of the text as well as explaining the passage. This remains a model for all who teach and preach the Word of God.

8:9 Nehemiah. Explicitly links Nehemiah and Ezra, showing that they were contemporaries (12:26, 36). Nehemiah was doubtless present during the teaching sessions and now takes the lead, associating himself with the teaching team. Do not mourn or weep. Repentance had been an appropriate response, but ultimately true engagement with Scripture leads to deep rejoicing.

8:10 choice food and sweet drinks. The generous provision is a foretaste of the new creation (e.g., Isa 25:6). This is not a self-indulgent party but probably includes the poor (“send some to those who have nothing prepared”). It was customary for God’s people to remember the less fortunate on joyous occasions (2 Sam 6:19; Esth 9:22; contrast 1 Cor 11:20–22; Jas 2:14–16). the joy of the LORD is your strength. There has been little joy during the laborious weeks of building; now is the time for thanksgiving and praise to God.

8:11 The Levites are again (v. 8) involved in reinforcing the wise counsel.

8:12 because they now understood the words. Their rejoicing flows from a renewed understanding of God’s gracious words and a readiness to obey them.

8:14 festival. Of Tabernacles (Exod 23:16; Lev 23:39–43), both a harvest festival and a reminder of the wilderness wanderings symbolized by people living in tents and booths (vv. 15–17). It was on the 15th of the month, which gave nearly two weeks for preparation. This was another visual link with the exodus and thus a reminder of the mighty acts of God.

8:16–17 Emphasizes mass participation.

8:17 returned from exile. Another reference to the second exodus, reinforcing the desire to be in continuity with God’s people in the past. From the days of Joshua . . . until that day. The point is not that the festival had not been celebrated since the days of Joshua but that they celebrated their return to the land just as Joshua had celebrated when the Israelites first entered the promised land.

8:18 Day after day. Deut 31:10–13 mandates that they read the law every sabbatical year but does not prescribe daily reading. But this fits well with Ezra’s concern that the community should be continually under the Torah’s authority.

9:1–37 The Israelites Confess Their Sins. This day of national mourning and confession does not contradict the previous chapter’s emphasis on rejoicing but prevents that joy from being superficial. The confessional prayer (vv. 5b–37) ranges widely and richly through Israel’s theology and history, starting with creation. It powerfully reinforces the fundamentals of their faith by surveying God’s faithfulness and their sinfulness. The Festival of Tabernacles ended on the 22nd day of the month, and it is now the 24th. This would be Oct. 30, 444 BC.

9:2 separated. Possibly the dissolving of mixed marriages that Ezra 9–10 describes, but this cannot be proven. Though in line with the measures described in Ezra 9–10, here it refers not just to marriage but to the integrity of the community in general.

9:3 Ezra, though not mentioned, probably again led the reading and study. Some translations have “And Ezra said” at the beginning of v. 6, following the Greek text rather than the Hebrew.

9:4–5a The list of Levites differs slightly from that in 8:7. Probably there was a pool of Levites from which different people would be selected. Here the first group probably led the confession; the second group, the praise.

9:5b–6 A vigorous summons to praise is followed by an expression of the glory and majesty of the Lord in the whole created order and in the sweep of history.

9:5b from everlasting to everlasting. This puts that moment and indeed every moment in its true place as part of the great story that alone gives the little stories their significance. Nothing in heaven or earth is outside the Lord’s power.

9:5c glorious name. Yahweh, the covenant God who is committed to his people by promises that he cannot and will not break. He is the Creator of all things visible and invisible and the author of all life above and below. This evokes the basic conviction at the heart of Israel’s faith (Ps 121:2). His name emphasizes his splendor and his power.

9:7–8 Briefly surveys highlights from Abraham’s story to emphasize God’s promise, covenant, and gift of land. God’s promise to drive out other nations has particular application to this period of restoration to the land. Abraham’s faithfulness challenges the present generation’s fickleness, and the list of nations reminds them of the dangers of becoming absorbed into them.

9:9–12 The prayer passes quickly to the exodus story, reminding one not only of the Exodus and Deuteronomy accounts but also the poetic account of these events in Ps 78.

9:11 you hurled their pursuers into the depths. Echoes the song of Moses in Exod 15:4–5.

9:13–15 The giving of the law is the event that defined Israel as a people under God and thus must be of central importance in the life of the present community.

9:14 holy Sabbath. Shows that Israel is distinctively God’s people.

9:15 bread . . . water. God’s gracious provision (Exod 17:1–7; Num 20:1–13). you told them to go in and take possession of the land. Recalls Deuteronomy (e.g., Deut 11:31).

9:16–26 In spite of God’s faithfulness, his people were rebellious when they wandered in the wilderness and after they entered the land.

9:17 Reminiscent of Jer 11:10, which describes the generation immediately before the exile. This disobedience occurred repeatedly throughout the centuries. The Israelites wanted to return to the slavery of Egypt, which they painted in unrealistically positive colors. gracious and compassionate, slow to anger and abounding in love. Cf. Exod 34:6. Only God’s covenant love prevented complete disaster.

9:18 Even the idolatry of the golden calf did not destroy the covenant, and this is shown by the continuation of the blessings described in vv. 9–12.

9:19 pillar of cloud . . . pillar of fire. These daily, visible signs of the Lord’s presence perpetually reminded the Israelites of his faithfulness and challenged their disobedience.

9:20 You gave your good Spirit to instruct them. Unlike the manna, the Torah was given once, but it was given to be taught throughout the centuries by those led by the Spirit, including Ezra himself in his faithful expositions.

9:21 Inward strengthening was accompanied with the outward provision of food, clothing, and physical stamina.

9:22–25 Outlines the conquest of the land and the providential overruling of every stage of the settlement.

9:22 Sihon . . . Og. See Num 21:21–35; Pss 135:10–11; 136:18–20. These victories were evidence of the Lord’s presence with the Israelites just before they crossed the Jordan.

9:23 numerous as the stars. Recalls God’s promise to Abraham (Gen 15:5) and also goes back to God’s command at creation when he hung the stars in space (Gen 1:28).

9:24 You subdued. The divine Warrior fought for his people. Their victory was not because of their military prowess.

9:25 Terms from Deuteronomy describe all the blessings of the land: “cities” (Deut 3:5); “fertile land” (“good land” in Deut 8:7–10); “houses,” “wells,” “vineyards,” and “olive groves” (Deut 6:11).

9:26–31 This cycle of rebellion, crying to the Lord, and the Lord’s deliverance echoes the book of Judges as well as later parts of Israel’s history that the books of 1 and 2 Kings describe and critique. The pattern is typical of the people’s history as a whole.

9:26 killed your prophets. See, e.g., 2 Chr 24:20–22; Jer 26:20–23. Doubtless there were many unknown faithful prophets who were murdered; in the case of Jeremiah, successive attempts were made on his life.

9:29 You warned. Through the prophets, who urged people to return to covenant obedience by obeying the words of Moses, which were the words of God. The person who obeys them will live by them. The law was life-giving, but the people opted for death (Deut 30:16).

9:30 By your Spirit you warned. Emphasizes the living nature of the prophetic word and the vital role of the prophets God raised up to confront the nation with the living Word.

9:31 This is the story of rebellious Israel and the love of God that pursues the sinner.

9:32–37 This final plea to the Lord returns to the present situation and asks him to bring the mercy he has so richly shown in the past into this moment. It is one thing to acknowledge general sin and quite another to apply that same confession to the specific sins of the present.

9:32 covenant of love. At the heart of all God’s dealings in the past and the only ground of assurance now. from the days of the kings of Assyria until today. From Assyria’s destruction of the northern kingdom through the Babylonian exile to that day (Persian times).

9:33 Mirrors Ezra’s prayer in Ezra 9:5. God is consistent in both his judgment and his blessing.

9:34–35 Disobeying the covenant was not merely a failure to keep rules but was shameless ingratitude while enjoying the land’s rich blessings.

9:36 we are slaves. Recalls the Egyptian captivity but is worse because God’s people are back in the promised land. They are, however, in some ways, still in exile. The nations are not flowing to Zion (Isa 2:2–5) nor is the desert bursting into bloom (Isa 35:1–3). Some promises have been fulfilled, but the ultimate fulfillment lies in the future.

9:38—10:39 The Agreement of the People. The people publicly and visibly respond to the reading and exposition of the law and to the prayer of confession. The leaders sign a binding agreement as an example for the rest of the community (10:1–27). The 84 names include Nehemiah, the governor (10:1); a group of priests (10:2–8); Levites (10:9–13); and leaders (10:14–27). The pledge of loyalty to the Lord includes specific promises; some reflect regular items, and others are especially pertinent to their situation (10:30–39).

9:38 This verse is a transition from ch. 9 to ch. 10. binding agreement. Implies a covenant.

10:1 Nehemiah. Signed first. Zedekiah. Signed second, perhaps as Nehemiah’s chief official.

10:2 Seraiah. Probably the high priest, because his name stands at the head of other priests in vv. 2–8. Ezra is not mentioned in the list, probably because he was from the family of Seraiah or possibly because he is called Azariah, the longer form of the name Ezra.

10:9–13 This list probably contains some family and individual names as they correspond to the list of those who returned with Zerubbabel (12:8a). Some of them were Ezra’s teaching associates at the reading of the law (8:7).

10:14-27 leaders of the people. Listed mainly in terms of the families they represent. The list closely follows those in ch. 7 and Ezra 2. There are, of course, new families since Zerubbabel’s time, and this list, like all the others in the two books, shows a sense of continuity with past generations.

10:28 all who separated themselves from the neighboring peoples. Perhaps those qualified to become part of the community by coming under obedience to the law.

10:29 follow . . . obey. A characteristic emphasis in both Ezra and Nehemiah.

10:30 The people give a high priority to the issue of mixed marriages, which Ezra 9–10 highlights and which arises again in Neh 13 (see also Mal 2:10–16).

10:31 Sabbath. Observing this day was a distinctive feature of the community’s identity. Here, more specifically, it is probably related to the presence of foreign traders in Jerusalem. As a sign of the Sinaitic covenant it takes on special significance. Every seventh year. Allowing the land to lie fallow (Exod 23:10–11; Lev 25:4–7) led the people to trust the Lord both for fruitfulness in subsequent years and for his bountiful provision so that they would not suffer by the cancellation of debts.

10:32 for the service of the house of our God. Contributions supported the temple’s regular offerings and festivals. This duplicates the spirit of Exod 30:11–16, which stipulates that everyone over 20 gave to the work of the tabernacle.

10:33 sin offerings to make atonement for Israel. A continual reminder of God’s forgiveness and their sinfulness.

10:34 contribution of wood. Fire was to burn continually on the altar of burnt offering (Lev 6:8–13), and the ever-practical Nehemiah prescribes arrangements for ensuring a supply of wood. Though there is no specific reference to a wood offering in the Pentateuch, the perpetual burning of fire on the sanctuary altar would have required a continuous supply of wood.

10:35–39 Various regulations related to supporting the temple officials and sanctuary.

10:35 bringing . . . firstfruits. This honored the Creator by giving him back what he had already given them in the fruitful land.

10:36 firstborn. Related to redemption. Deut 12:5–6 specifically associates the firstborn with the temple that is to be “the place the LORD your God will choose . . . to put his Name.”

10:37 the first of. Probably in the sense of prime or best, emphasizing that nothing shoddy was acceptable.

10:38 tenth of the tithes. Levites, as recipients of the tithes, had to pass a tenth share of these to the priests, and a priest descended from Aaron, presumably the high priest, was to supervise it (Num 18:26).

10:39 We will not neglect the house of our God. Summarizes the whole chapter and underlines the concern that the temple be worthy not simply as a place for correct ritual practice but also as the place where God meets with his people.

11:1–36 The New Residents of Jerusalem. Nehemiah is concerned to repopulate Jerusalem and thus put both spiritual and economic life on a secure footing.

11:1–2 Community leaders were already settled in Jerusalem, but they needed large numbers of ordinary citizens to live there too, which required a costly uprooting from their native villages.

11:1 cast lots. A recognized way of discerning the Lord’s will (cf. Num 26:55; 1 Sam 10:20–21). God controls all actions, however random they seem (Prov 16:33).

11:2 volunteered. Sometimes describes military service (Judg 5:2; Ps 110:3) and reflects the undertaking’s hazardous nature due to the uprooting and subsequent upheaval.

11:3–19 This list of community and religious leaders is probably selective. It parallels 1 Chr 9:2–21, a list of the first residents of Jerusalem after the return from Babylon. About half the names in the two lists are the same.

11:6, 14 men of standing. Can denote simply wealth or ability but also has a military nuance and again is a reminder of the need for defense.

11:9, 14, 22 chief officer. Has a military flavor, hardly surprising after the activities of Sanballat and Tobiah and their associates.

11:10-14 Jedaiah . . . Jakin; Seraiah. Three leading priests.

11:15–24 Details the Levites and temple staff.

11:16 outside work of the house of God. Probably fabric and finance.

11:17 thanksgiving and prayer. The spiritual nature of the work.

11:19 A fuller list in 1 Chr 9:17–32 says that the gatekeepers guarded the king’s gate on the east and had overall responsibility for temple security.

11:20–24 These brief notes round off the various responsibilities of the leading residents of Jerusalem.

11:21 temple servants. First mentioned in Ezra 2:43. hill of Ophel. At the north end of the city leading up to the temple.

11:23 under the king’s orders. Possibly refers to David’s ordering of the temple singers (12:24; 1 Chr 25), although it more likely refers to the Persian king.

11:25–30 This list of towns closely parallels the fuller list of the post-exodus settlement in Josh 15:20–62. Many of the places are garrison towns on the borders of Judah, and this fits in with the concern with defense.

11:31–36 Briefly recounts the Benjamite settlements and probably refers particularly to fortified towns.

12:1–26 Priests and Levites. Faced again with a daunting list of names, the reader needs to remember that these were real people who lived and breathed and were a part of God’s people.

12:1–7 This register of the priestly houses gives 22 names. There were originally 24 priestly divisions for the sanctuary (1 Chr 24:7–19).

12:8–9 A short list of the leading Levites.

12:9 opposite them. Suggests antiphonal singing (see also Ezra 3:11).

12:10–11 This high priestly genealogy bridges the gap between the time immediately after the exile (the period of vv. 1–9, when the first returnees arrived with Zerubbabel) and Nehemiah’s own time.

12:12–21 The priestly families at the time of Joiakim, the son of Jeshua, who was high priest at the time of the return from Babylon. It emphasizes the community’s continuity by showing that the priestly families held on to their traditional names.

12:22–24 A brief note on sources.

12:22 Darius the Persian. If the king’s reign is the time when the lists were completed, then this is probably Darius II (423–404 BC).

12:23 book of the annals. A noncanonical book that preserves records in the temple archives. It may have been the official temple chronicle (cf. the annals of the Persian kings, Ezra 4:15; Esth 2:23; 6:1; 10:2).

12:24 David the man of God. Emphasizes his devotion to God, displayed not least in his organization of the corporate worship of Israel (v. 36; 2 Chr 8:14).

12:25–26 The list ends with the gatekeepers and their protective role. The historical note in v. 26 emphasizes the continuity of the family’s responsibilities and closely links Ezra and Nehemiah as contemporaries.

12:27–47 Dedication of the Wall of Jerusalem. This reconnects with Nehemiah’s personal memoir, which has been silent since 7:5. This is the culmination of Nehemiah’s work on the wall. Handing over the work of human hands to God’s ownership powerfully acts out a parable of the spiritual significance of all the hard and tedious work. It also completes the period of resettlement. The final paragraph (vv. 44–47) is a bridge to the final chapter. Nehemiah, ever practical, realizes that it is one thing to be overwhelmed with the emotion of a great occasion but quite another to channel that enthusiasm into plans for the work to continue.

12:27 The presence of singers and musicians was vital for a service of thanksgiving, so the spotlight falls first on the Levites. sought out from where they lived. Many had settled in country villages (3:17; 11:20) and came to Jerusalem for temple duties when necessary. celebrate joyfully. Cf. Ezra 3; 8.

12:28–29 These places were all within a radius of a few miles/kilometers from Jerusalem.

12:30 purified themselves ceremonially. Possibly derived from passages such as Exod 19:10–11; involved washing bodies and clothes, presenting a sin offering, fasting, and probably sexual abstinence. purified . . . the gates and the wall. Shows an increased sense of the sanctity of Jerusalem, “the holy city” (11:1), and may also reflect the ceremony of sprinkling for cleansing private houses (Lev 14:49–53).

12:31 The procession around the walls echoes Ps 48:12–14, a psalm that may thank God for rescuing Jerusalem from Sennacherib’s army (2 Kgs 18–19; 2 Chr 32:1–23; Isa 36–37). Two processions, each consisting of a group of leaders accompanied by a choir, were to set out in opposite directions; they were to complete a half circuit of the city, and meet at the temple square. Archaeological evidence suggests that the top of the wall was about nine feet (2.7 meters) wide, allowing people to walk two or three abreast. The first procession followed the route of Nehemiah’s original nocturnal expedition (2:12–16.). choirs. Related to the word for “thanksgiving”; powerfully suggests that the singers’ praise is not merely a musical performance but is part of their whole beings.

12:32–36 Describes the composition of the processions: priests, Levites, musicians, and lay leaders.

12:36 David the man of God. A link with the great days of their history, a prominent feature of both Ezra and Nehemiah. Mentioning David, the musician and “hero of Israel’s songs” (2 Sam 23:1), and his organizing the singers for the future temple (1 Chr 25) is plainly of major significance. And David the warrior and king, whose city this was, is a powerful memory. Ezra. Associated with one procession; Nehemiah, with the other. This powerful visual aid shows that their work was fundamentally one. These two men with very different gifts consolidated and invigorated the postexilic work of restoration and rebuilding that the first returnees began over a century before.

12:37 City of David . . . David’s palace. In spite of exile and destruction, the link remains.

12:39 Gate of the Guard. Probably a temple gate with access to the court of the guard (3:25).

12:40–43 The choirs, Nehemiah, lay leaders, and priests join forces in the temple court for a service of praise and thanksgiving to celebrate a task well done. Walking on the walls probably led them to recall the effort they had invested in the work.

12:43 rejoicing . . . great joy . . . rejoiced . . . rejoicing. The repetition emphasizes the magnitude of their rejoicing. This was even greater than the joy at the dedication of the temple (Ezra 6:16) or at the reading of the Torah (Neh 8:12, 17). Unlike the mingled rejoicing and weeping in Ezra 3:13, here there is unrestrained gratitude.

12:44 At that time. A common phrase in narrative denoting that events happen at much the same time without specifying precise chronology. But there is no reason to believe that the arrangements made here were long after the celebrations. It was important not to neglect priests and Levites in the euphoria following the celebrations. Judah was pleased with the ministering priests and Levites. This sentence suggests that a new devotion and energy had been shown by these temple officials.

12:45 according to the commands of David and his son Solomon. The enthusiasm of the laity is matched by the zeal of the priests and Levites and other temple servants to carry out the commands of David and Solomon. David’s preparations for the temple to be built are described in 1 Chr 23–26, and Solomon faithfully implemented these once the actual building had been completed (2 Chr 8:14).

12:46 Asaph. The chief musician. His name is associated with some of the psalms (Pss 50; 73–83).

12:47 the days of Zerubbabel and of Nehemiah. Covers the whole period of the books of Ezra and Nehemiah, starting with the first returnees who arrived with Zerubbabel. This is another testimony to the unity of the reform.

13:1–31 Nehemiah’s Final Reforms. These reforms establish priorities, and then further problems emerge. This is a reminder of the need for continual reform.

13:1 On that day. Probably places this public reading at the end of the dedicatory celebrations of ch. 12. The arrangements for temple personnel in 12:44–47 would have taken some time to implement. Book of Moses. The Pentateuch as a whole is implied; the specific passage is Deut 23:3–6, which bans Ammonites and Moabites from the assembly of Israel. These people had now ceased to exist as distinct groups, but their spirits lived on in the various groups who opposed Nehemiah.

13:2 Two reasons are given for the exclusion of the Ammonites and Moabites from the assembly of God: (1) they had “not met the Israelites with food and water” (See Num 21, which calls the Ammonites “Amorites.” “Amorites” could refer to the inhabitants of the land as a whole.); (2) the Moabites had “hired Balaam” (Num 22–24).

13:3 excluded. The extent is unclear; perhaps they were excluded from the temple rather than completely banned. Foreigners (notably Ruth) were always welcome if they were prepared to become part of the believing community.

13:4–9 An old enemy reemerges. Tobiah, taking advantage of Nehemiah’s absence, arranges a temple apartment for his own use.

13:4 Before this. Tobiah was installed in the temple prior to the assembly of v. 1, during Nehemiah’s absence (v. 6 explains this). Eliashib. Possibly the high priest (3:1; 12:10, 22–23) and thus a serious opponent. Some disagree because Eliashib is “in charge of the storerooms”; but such a man would have many responsibilities, and this mentions only the relevant one. However, the name was common in the postexilic era, and in other places (v. 28; 3:1, 20) he is called “high priest” and not simply “priest.”

13:5 It is ironic that a room used for storing items for sacrifice and other temple worship now stores the personal possessions of God’s enemy, thus giving Tobiah a place at the very heart of the holy city.

13:6 I was not in Jerusalem. The key to this situation is Nehemiah’s absence. After 12 years as governor (445–433 BC), he had returned to King Artaxerxes to ask permission to return for a further period. The round trip would have taken some two months, and Nehemiah would probably have stayed at the court for an appropriate time; so it seems reasonable that he was absent from Jerusalem for at least six months. king of Babylon. Some question this title, but see Ezra 5:13; 6:22, where Persian kings are called “king of Babylon” and “king of Assyria,” respectively. In some sense the successive empires took on the identity of their predecessors.

13:7–8 Giving Tobiah a room (probably in the temple itself, opening out on to the courts) was not merely a compromise but an affront to the temple’s sanctity.

13:9 rooms. The plural seems odd because Tobiah occupied only one room, but Nehemiah probably regarded the rooms in the vicinity as polluted also.

13:10–14 Nehemiah deals with a second scandal: the people shamefully withheld the provision for the Levites. It was the Levites’ only source of income as they depended on the faithful support of the people, so they deserted their posts to go back to their fields. How quickly the exuberance of the celebrations of ch. 12 vanished.

13:11 the house of God neglected. How quickly the Levites and other temple servants broke their promise (10:39).

13:12 Nehemiah reinstates the tithe.

13:13 Mattaniah. The grandson of the choir leader (11:17, 22; 12:8, 25). The other four men are otherwise unknown. trustworthy. Honest men oversaw the tithe’s storage and fair distribution.

13:14 Nehemiah’s brief but heartfelt prayer accompanies these actions. do not blot out what I have so faithfully done. Not a plea for God to recognize him for his great achievements but an expression of his deepest loyalties.

13:15–31 Nehemiah’s concluding reforms include Sabbath observance (vv. 15–22) and mixed marriages (vv. 23–29). The Sabbath issue is related particularly to commercial activity, an issue that had already surfaced (10:31–32). At least 30 years had passed since Ezra dealt with mixed marriages (Ezra 9–10), and a new generation had emerged with a steady erosion of the community’s identity, exemplified in the confusion of languages.

13:15 In those days. Again suggests that a general problem had emerged during Nehemiah’s absence and had now come to his attention. But this was not simply a postexilic problem. Before the exile the merchant classes had become increasingly impatient with not trading on the Sabbath (Amos 8:5), and Jeremiah similarly condemned such activities (Jer 17:19–27). The time of year is fixed by the date of the grape harvest (Sept./Oct.).

13:16 People from Tyre. The trading activities of the Phoenicians are well-established (e.g., Isa 23:2–3; Ezek 27:12–25). Their role in providing timber for the temple (Ezra 3:7) echoes their role in the time of Solomon (1 Kgs 5:1–12).

13:17 rebuked the nobles. As leaders, they may not themselves have engaged in these activities, but they were responsible for good behavior in the city.

13:18 Again Nehemiah references the old prophets, especially Jer 17:19–27, which says that carrying goods into the city is the kind of behavior that would lead to exile.

13:20–21 When traders set up shop outside the walls, Nehemiah threatens to remove them forcibly.

13:21 warned. Nehemiah’s recent actions in regard to Tobiah (vv. 4–8) showed that this was no idle threat.

13:22 purify themselves. Guarding of the city was a holy task that required purification, so Levites were especially appropriate. While this was an extension of the Levites’ duties, it was certainly in keeping with their overall purpose of maintaining the holiness of the temple. Remember me. This prayer shows that Nehemiah remained acutely conscious of his own sinfulness. He was not a legalist imposing on others what he was unprepared to do himself.

13:23 Ashdod. An old Philistine city in the southwest coastal region. Ammon and Moab. To the east.

13:24 language of Judah. Hebrew. It was bound up with the faith and national culture, so the inability to speak it showed a weakening commitment to the faith of their ancestors. Ezra’s measures (Ezra 9–10) apparently had little lasting effect. A major problem of mixed marriages is illustrated here: in losing the “language of Judah,” the children of these unions were in effect losing their spiritual heritage.

13:25 I beat some of the men and pulled out their hair. Nehemiah violently reacts in his call to the people to return to the law. made them take an oath. Presumably helped to at least contain the problem.

13:26–27 Nehemiah links the present crisis with the people’s history and specifically with the sad case of Solomon, whose pagan wives led him to sin and eventually broke up the kingdom. Solomon comprehensively disregarded covenant loyalty and allowed pagan worship to flourish in Jerusalem (see 1 Kgs 11:1–8). If Solomon, who was “loved by his God” (v. 26), came under judgment, how would the people of Nehemiah’s day escape? Again the danger of further exile and punishment looms if the people do not repent.

13:28 This final issue is related to but not identical to the problem of mixed marriages, and Nehemiah sees it as an even more blatant breach of the law. Sanballat, their old enemy, had penetrated deeply into the high priest’s circle by having a daughter in that family. drove him away. Presumably exiled this unnamed priest.

13:29 them. The whole high priestly family who approved of an alliance with Sanballat’s family. defiled the priestly office and the covenant. Comprehensive failure: they had not only corrupted their sacred office but had been disloyal to the Lord of the covenant.

13:30–31 The book of Nehemiah ends with some final reforms and a prayer. This provides an epilogue to the whole book and indeed to the whole course of the narrative from the beginning of Ezra. Practicalities of tasks and provisions for sacrifices and festivals are his concern.

13:30 purified. Nehemiah’s overriding concern from the beginning was that the people and places be fit for the holy God.

13:31 Remember me. The “remember” formula is unusual here in that it is not followed by an additional comment, which may be an indication that this was designed as the close of Nehemiah’s account as a whole (cf. vv. 14, 22; 1:8; 6:14). Although Nehemiah does not know the community’s future or his own, the future is in higher hands. These reforms were not ends in themselves but an indispensable response to the grace of the covenant Lord, who having begun a good work, will complete it (Phil 1:6).