THE SAD TIDINGS FROM JUDAH, Nehemiah 1:1-3. 1. The words of Nehemiah — Like each book of the twelve minor prophets, this Book of Nehemiah opens with an announcement of its author’s name. In thus it differs from all the other historical books. Nehemiah is here called the son of Hachaliah, but otherwise his genealogy is unknown. He was, probably, like Zerubbabel, a descendant of the house of Judah, and of the family of David. His words are here to be understood, not merely as his discourses, but his acts and experiences also. The month Chisleu — The ninth month of the Jewish year, corresponding nearly with our December. It was amid the rains of this same month, twelve years before, that the Jews assembled at Jerusalem to Ezra to confess their sins, and to put away their heathen wives. Ezra 10:9. The twentieth year — Of Artaxerxes, king of Persia. Comp. Nehemiah 2:1. Shushan the palace — So called because it was the seat of the principal palace of the Persian Empire. Strabo says (xv, 3, 3) that the palace of this place was embellished more than the other palaces of the empire. Shushan, or, as it is more commonly called, Susa, was the winter residence of the kings of Persia, as Ecbatana was their summer residence. See note on Ezra 6:2. It has been identified with the modern Sus, or Shush. Its ruins cover a space six thousand feet long, by four thousand five hundred feet broad. By excavations made in these mounds of rubbish, Mr. Loftus, in 1852, discovered what he regards as the remains of the identical palace mentioned here and in the Book of Esther. He ascertained the position of the seventy-two columns of the ancient palace, and was thus enabled to present the following ground-plan. In this plan there is a great central hall of thirty-six columns, surrounded on three sides by great porches, each having twelve columns. These columns were over eight feet in diameter, and stand about twenty-seven feet apart. The same plan appears, also, in the great palace of Xerxes at Persepolis. See note on Esther 5:1. These exterior porches were, according to Fergusson, the great audience halls, and served the same purpose as the “house of the forest of Lebanon” in Solomon’s palace. It was at this great palace that Daniel saw his vision of the ram and the he goat, (Daniel 8:2;) here Xerxes “sat on the throne of his kingdom” when he ordered the feast at which he proposed to exhibit the beauty of his queen Vashti, (Esther 1:2;) and here Nehemiah served as cupbearer. 89504e470d0a1a0a0000000d49484452000000f8000000f60803000000cc05ba4900000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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Its ruins are situated about one hundred miles north of the northern end of the Persian Gulf, in a fertile region watered by the rivers Kherkhah and Dizful. 2. Hanani, one of my brethren — Called emphatically his own brother in Nehemiah 7:2. I asked them — Hence it does not seem that they were sent, as some suggest, expressly to inform Nehemiah of the sad state of things at Jerusalem. Jews that had escaped — Those that had survived all the calamities and dangers to which the new community at Jerusalem had been exposed. Which were left of the captivity — Or, which remained. This further defines the preceding clause, as meaning those returned exiles who were still to be found in Judea; those who remained out of multitudes that had fallen. 3. There in the province — The province of Judea. Comp. Ezra 5:8. In great affliction and reproach — From the time of the arrival there of Zerubbabel and the first body of exiles until this date, the returned Jews had been vexed and troubled by neighbouring enemies — the descendants of the nations whom the eastern kings had settled in the cities of Samaria.And though by the favour of the Persian kings they had succeeded in rebuilding the temple, they were still in a comparatively weak and helpless state, and their now implacable enemies, the Samaritans, would naturally take every opportunity that offered to trouble and distress them. The wall… broken down, and the gates… burned — This partly explains their affliction and reproach. The returned exiles had never been able to rebuild the walls and gates of their loved city; and because they still remained in the ruined condition to which the Chaldean army had reduced them more than a century before, (2 Kings 25:9-10,) it was a standing affliction and reproach to the Jews.Some critics aver that this ruinous state of the wall and gates of Jerusalem must have been caused by some recent calamity — probably by those neighbouring heathen tribes whose daughters had been married to certain Jews, but had been lately put away by Ezra’s legislation, as described in Ezra 10. They urge that the destruction effected by Nebuchadnezzar’s army more than a hundred years before could have been no news to Nehemiah. But this, like the position of these same critics on the passage in Ezra 4:6-23, (where see notes,) lacks support in the Scripture history. If the walls of Jerusalem had ever been rebuilt since their destruction by Nebuchadnezzar, it is strange that no mention of it occurs in these histories. Their rebuilding by Nehemiah was considered of such importance that a considerable portion of this book is given to a description of it, and any previous work of the kind must have been of sufficient importance to demand, at least, a passing notice. But no such notice is found. The complaint of the Jews’ enemies in Ezra 4:12-16, that the returned exiles were building up the walls of the city, was, as we have shown in the notes there, a crafty misrepresentation, a perversion of the truth, for they were rebuilding the temple, not the city. A work of such importance as the rebuilding of the walls and gates of Jerusalem needs stronger evidence than that letter of the enemies of Judah, so manifestly given to misrepresentation, as the whole context shows.It may not have been positively news to Nehemiah to be told that the walls and gates of Jerusalem were broken down and destroyed, but this fact was mentioned as showing the great cause or occasion of the affliction and reproach of the Jews at Jerusalem, and seems to have first suggested to Nehemiah the importance of having those walls and gates rebuilt. A work of such magnitude as the rebuilding of that ancient city, and especially of its defences, could not have been undertaken without express permission from the king, and no such permit had ever yet been granted since its destruction by the king of Babylon. The proclamations of Cyrus and Darius authorized only the rebuilding of the temple, and that any thing more than this had yet been attempted by the Jews is without proof. ’S GRIEF AND PRAYER, Nehemiah 1:4-11. 4. I sat down and wept — Perhaps now for the first time a deep, keen sense of his people’s woes came over his soul. 5. The great and terrible God — As his fearful judgments on his own people showed. Mercy for them that love him — As the law and his word by the prophets, and the whole history of Israel, abundantly testified. 6. Thine ear… thine eyes — He that formed the ear, shall he not hear his children’s cry? He that made the eye, shall he not see the sufferings of his people? 7. Commandments… statutes… judgments — Embracing respectively the moral precepts, like the ten commandments, the established rites and ceremonies of worship, and the judicial decision in respect to sin and righteousness. Thy servant Moses — Moses and the law were then associated as now, and here is evidence that the Pentateuch was familiar to Nehemiah. Compare the marginal references in the next two verses. 11. Mercy in the sight of this man — Favour before king Artaxerxes. Upon hearing of the great affliction and reproach of the Jews at Jerusalem, Nehemiah seems to have conceived the design of obtaining authority from the king to rebuild Jerusalem. This he made a matter of prayer night and day for about four months, (see note on Nehemiah 2:1,) and in these verses we doubtless have the substance of the prayer he offered continually until he obtained his desire. This man — “The mighty monarch of the Persian empire would be addressed by his flatterers as if he were more than man; yet Nehemiah knew that in the sight of God he was upon a level with his meanest subjects.” — Scott. The king’s cupbearer — An officer of high rank in the ancient oriental courts, whose business was to take charge of the royal wines, and pour them out and bear them in drinking vessels to the king. In Genesis 40:1, the original word is rendered butler. Rabshakeh is supposed to have held this office in the Assyrian court. 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The month Nisan — The name, after the exile, of the first month of the Jewish year, corresponding nearly with April, and more anciently called Abib. Exodus 13:4; comp. Nehemiah 12:2. This was the first Nisan that followed the Chisleu (Nehemiah 1:1) when Nehemiah heard the sad tidings from Judah, and four months after that time, but both these months fell in the twentieth year of Artaxerxes. For a notice of this king, see note on Ezra 7:1. Took up the wine, and gave it unto the king — This was a part of the business of the royal cupbearer. See note above, on Nehemiah 1:11. Had not been beforetime sad — We may better omit beforetime and translate the past tense of the verb, as is often proper, so as to express an habitual state or condition, I was not accustomed to be sad in his presence. The Hebrew word for sad (øò) commonly means bad, ill-favoured, evil; and is appropriately used of the troubled and dejected countenance of a cupbearer, which should naturally be cheerful and happy, as became his business, to cheer the heart of the king. Various ancient authors attest the propensity of the Persians for wine. Herodotus says, (i, 133,) “They are very fond of wine, and drink it in large quantities.” And, according to H. Rawlinson, it is customary at the present day for the high livers among the Persians “to sit for hours before dinner drinking wine and eating dried fruits. A party often sits down at seven o’clock, and the dinner is not brought in till eleven.” 2. I was… sore afraid — The king’s question was probably altogether unexpected, and coming on that public occasion, when the queen was also present, (Nehemiah 2:6,) and, perhaps, many nobles of the court, he was filled with confusion, and feared that the presenting of his cause on such an occasion might expose it to failure, and himself to scorn and punishment. Perhaps he feared, too, that the king might suspect some foul designs in his heart. 3. Let the king live forever — A common form of royal salutation. Compare marginal references. The city, the place of my fathers’ sepulchres — A touching allusion, calculated to affect the hearts both of the king and the queen. Nehemiah here calls Jerusalem, literally, the house of the graves of his fathers, and hence it has been inferred that he was of the seed of David, whose royal sons were “buried in the city of David,” (1 Kings 14:31; 1 Kings 15:24, etc.;) so that city was, in fact, the very house of their graves. 4. For what dost thou make request — The king’s heart was at once touched with sympathy for the sorrow of his cupbearer, and prompted to offer him assistance. Thus God disposeth the hearts of kings. I prayed — That he might so order his request as to secure the king’s favour. He that would prevail with men and kings must first know how to prevail in prayer with God. 5. Send me… that I may build it — To obtain this request had been the anxious desire of his heart, and the burden of his prayer for many days — even from the time of his hearing of the desolation of Judah. Nehemiah 1:3-4. 6. The queen also sitting by him — Probably the queen consort, the principal wife, is meant; not one of his concubines, or a mistress, as the Septuagint translates it. The influence of a wife over a Persian monarch is shown in the Book of Esther. How long — The king did not wish to lose this noble officer of his court for a great length of time. I set him a time — This may have been altered afterwards, and Nehemiah’s leave of absence extended. This would necessarily follow from his being appointed governor, which appointment was made that same year. Nehemiah filled that office for the twelve succeeding years. Nehemiah 5:14. 7. Let letters be given me — This was a wise precaution on the part of Nehemiah, for the governors beyond the river were generally hostile to the Jews. Comp. Ezra 4, 5. 8. Keeper of the king’s forest — The Hebrew word here rendered forest, is τψγρ, pardes, a Persian word, from which comes (through the Greek) the word paradise. It occurs in only two other passages, Ecclesiastes 2:5, and Son 4:13, and seems to designate an inclosed garden or park, planted with trees and shrubs. “A wide open park, inclosed against injury, yet with its natural beauty unspoiled, with stately forest trees, many of them bearing fruit, watered by clear streams on whose banks roved large herds of antelopes or sheep — this was the scenery which connected itself in the mind of the Greek traveller with the word paradise, and for which his own language supplied no precise equivalent.” — SMITH’S Bib. Dict. The forest, or paradise, mentioned in this verse was one from which Nehemiah wished to procure timber for building purposes, and must have been somewhere in Palestine, and probably not far from Jerusalem. There is no evidence that Nehemiah went as far as Lebanon for materials. Some suggest that the king’s forest may mean the beautiful and well watered gardens which Josephus (viii, 7, 3) mentions as being at Etham, about fifty furlongs from Jerusalem, to which Solomon was wont to ride out in the morning. But the reference may be to all the groves and forests of Palestine, which seem to have been at that time carefully guarded by the kings of Persia, who appointed a special officer to guard them, and see that they were not wantonly destroyed. The palace which appertained to the house — That is, the palace, fortress, or castle, which was connected with the temple. Not the palace of Solomon, which probably stood on the southern slope of Ophel, and from which that king had a magnificent ascent to the temple, (1 Kings 10:5,) for we have elsewhere no hint of any attempt to rebuild the royal palace at Jerusalem, and least of all would Nehemiah have proposed at such a time to build it, for that would look like a design to re-establish the kingdom of Judah. But this palace of the temple, which Nehemiah proposed to build, was probably some such fortress or citadel as that subsequently known as Antonia, called also Baris, (Βαρις seems to have come from αιψδ, birah, here rendered palace, and includes the meaning both of fortress and palace,) and used under the Asmonean princes as a depository for the vestments of the high priest. Josephus, 15:11, 4. For the wall — Timber would be used for building the gates of the wall. The house that I shall enter into — His own residence, or headquarters, while he superintended the building of the wall and gates of the city. According to the good hand — Compare Ezra 7:6, note. ’S JOURNEY TO AND NIGHT-VIEW OF ITS WALLS, Nehemiah 2:9-16. 9. Sent captains of the army and horsemen — For a safe-conduct. Probably Nehemiah retained these for his guard at Jerusalem. 10. Sanballat the Horonite — This noted man seems to have been an officer of the Persian government, holding a military command at Samaria. Compare Nehemiah 4:2. He is conspicuous in this history solely from his bitter hostility to the Jews. The Horonite designates him as a native of Horonaim, in the land of Moab: (see Isaiah 15:5; Jeremiah 48:3; Jeremiah 48:5; Jeremiah 48:34 :) and his Moabite origin may partly account for his hostility towards Israel. Tobiah the servant — What gave him this title of the servant is not clear. Perhaps he had been a slave and had gained his freedom, but never lost the title and associations of his former servitude; and in such a case a Jewish writer would naturally emphasize the opprobrious epithet. His own and his son’s marriage with the daughter of a Jew created family relationships which proved a source of trouble, (Nehemiah 6:17-19,) and being allied to the high priest Eliashib (Nehemiah 13:4) he secured a chamber in the courts of the temple, from which Nehemiah finally cast out all his household stuff. Nehemiah 13:7-8. He is here designated as the Ammonite, having sprung from that hated race; and, perhaps, his bitterness towards the Jews was owing largely to Ezra’s recent legislation in requiring all Jews to put away their foreign wives, (Ezra 10,) for they had intermarried with the Ammonites and Moabites. Ezra 9:1. And these two men, Sanballat and Tobiah, were fit representatives of the ancient and hereditary hatred of their respective races towards Israel. 11. Three days — See note on Ezra 8:32. 12. I arose in the night — Probably the first night after his arrival. He wished to see how great a work was before him, and he yearned to take a view of the city of his fathers’ sepulchres, of which he had heard so much, but had never seen till now; and so with only some few attendants, and the solitary beast on which he rode, he made this night survey. Peculiarly touching and impressive is the thought of this tender-hearted child of the exile viewing by night, and alone, the ruins of the holy city of his fathers. 13. The gate of the valley — The gate that opened into the valley of Gihon, on the west side of the city, and just at the point where that valley takes a bend off towards the northwest. This would be at the northwestern corner of Zion, where afterwards stood the Tower of Hippicus, erected by Herod. Before the dragon well — The modern upper pool of Gihon, towards which the gate just mentioned must have opened. What gave it this name is now unknown. The dung port — Why our translators rendered the same word port here, which they render gate above, is not apparent. This dung gate is supposed to have been at or near the southwestern corner of the city wall, where the filth and garbage of this part of the city were carried out and thrown down into the deep valley below. See on Nehemiah 3:13. 14. Gate of the fountain — This was doubtless the gate situated at the mouth of the Tyropoeon, and near the fountain, or pool of Siloam. It is to be identified with “the gate between two walls,” (2 Kings 25:4,) by which king Zedekiah fled from the city. The king’s pool — Probably that now commonly known as the fountain of the Virgin, a little north of the pool of Siloam, and connected with it by a subterranean passage. By many this is now believed to be the same as the Bethesda of the New Testament. John 5:2. No place for the beast… to pass — So filled had the narrow valley become with the rubbish of the long desolate city. 15. Then went I up… by the brook — He probably left his beast by the king’s pool, and went on foot up the brook, or valley of the Kedron, and viewed the wall on the east side of the city; then he turned back, walking down the brook Kedron again to the place where he left his beast, and then rode back around the southern and western walls, and again entered the city by the same gate of the valley through which he had gone out. 16. Jews… priests… nobles… rulers — The various ranks and classes among the Jewish community. Nehemiah did not at that time make known his night journey around the walls to any one of these various classes. The Jews here means the common body of the people, the laity, as distinguished from the priests. The nobles were those who were known and honoured as descendants of the royal family of David. The rulers were the chief officers of the Jewish community living in and about Jerusalem. Nor to the rest that did the work — The workmen among the people, as distinguished from the other classes previously mentioned. In every great public work such as Nehemiah was now contemplating, the builders, (Ezra 3:10,) and all classes of workmen, would have an important interest; yet Nehemiah means to say that while he held important papers from the king, and had come to build the walls and gates of Jerusalem, and made his night survey with this end in view, he had not as yet communicated his design to any of the people, nor to their officers and leading men, nor to the workmen upon whom would fall the chief burden of rebuilding the fallen gates and walls. TO BUILD, Nehemiah 2:17-18. 17. Ye see the distress — The same word is rendered affliction in Nehemiah 1:3. Nehemiah had now seen with his own eyes that the report was true which informed him in Shushan of the desolation of Jerusalem. The distress to which the Jews were subjected by inability to rebuild their city, so long desolate, could be regarded by them in no other light than as a reproach. 18. The king’s words — Nehemiah informed them, doubtless, not only of what the king had spoken to him, but also of the letters of authority which he held from the king. They strengthened their hands — Encouraged each other, and set vigorously about the work. For this good work — Literally, for good. Vatablus explains it, on account of the favour of God and of the king. But the words seem better taken in the more general sense which the literal rendering gives; they encouraged one another for good, not for evil; they set about the work with a good will. SCORN OF THE , Nehemiah 2:19-20. 19. Sanballat… Tobiah — See on Nehemiah 2:10. Geshem the Arabian — Written Gashum in Nehemiah 6:6. Whether he was associated with Sanballat and Tobiah in the government at Samaria, or represented some Arab tribe in another quarter, is uncertain; but in either case he was in league with the Samaritans against the Jews, and most malignant was his enmity to the latter. Compare his vile slander, Nehemiah 6:6. The Arabians of the desert south of Palestine would naturally oppose the re-establishment of the kingdom of Jerusalem, for it might oppose a barrier to their predatory invasions of that section of the country. Will ye rebel — The building of the walls was construed into a design to fortify themselves, and then revolt and become an independent state. 20. Ye have no portion — Compare Ezra 4:2, note. OF THE GATES AND WALLS, AND NAMES OF THE , Nehemiah 3:1-32. “In regard to the gates of ancient Jerusalem, there exists so much uncertainty that it would seem to be a vain undertaking to investigate the relative positions of them all. Of the ten or twelve gates enumerated in the Book of Nehemiah and other parts of the Old Testament, Reland remarks with truth, that it is uncertain, first, whether they all were situated in the external walls, or, perhaps, lay partly between the different quarters of the city itself, as is common even now in Oriental cities; secondly, whether some of them were not gates leading to the temple, rather than out of the city; and, again, whether two or more of the names enumerated may not have belonged to the same gate. Indeed, it is certain that there must have been gates forming a passage between the upper and lower city, and we know that there were several on the western side of the area of the temple. There must also have been a gate and way leading, probably, from Akra to the quarter south of the temple, passing perhaps beneath the bridge. But of all those gates who can ascertain the names?“It must, however, be borne in mind that all the accounts in the Old Testament relate to the city only as bounded on the north by the ‘second wall’ of Josephus. There can, of course, be no allusion to any of the gates of the subsequent third wall. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 2. Next unto him — That is, next adjoining the work of Eliashib and the priests. Men of Jericho — Same as “children of Jericho” in Ezra 2:31. They were the returned exiles whose ancestral homes had been at Jericho, or who now were assigned to Jericho as their place of dwelling. These like the men of Gibeon and of Mizpah in Nehemiah 3:7, seem to have worked on that side of the city which looked towards their places of abode. 3. The fish gate — Probably near the northeastern corner of the ancient city, and not far from the present gate of St. Stephen’s. It was, perhaps, so called from there being a fish market near by. Laid the beams thereof — Framed and joined together the posts and beams. Doors…locks… bars — The various parts belonging to a gate. Ancient gates were often fastened by bars, or heavy cross-pieces of wood or iron, which made them more secure than locks. 5. Tekoites — Men whose ancestral city and present homes were Tekoah, twelve miles south of Jerusalem. See on 2 Samuel 14:2. Their nobles — The high born and wealthy among them. Put not their necks to the work — They seem to have thought themselves too good for such work, and this their conduct is mentioned to their shame. Of their Lord — Some understand this of Jehovah, others of Nehemiah. The suffix (their) favours the latter, though we incline to think the former is the writer’s meaning. 6. The old gate — Its location can now be fixed only by conjecture. It seems to have been in the northern wall, and probably near the northeastern corner of the city. See plan. 7. Meronothite — A native or inhabitant of Meronoth, but no place of this name is now known. Compare 1 Chronicles 27:30. Unto the throne of the governor — The official residence of the Persian governor of Jerusalem. The governor of Jerusalem was one of the several officers of like character and authority on the west of the Euphrates. Comp. Nehemiah 2:7. The throne is to be understood of the seat or tribunal where the governor sat to hear cases and dispense justice, and seems to have been somewhere along or against the northern wall. 8. Goldsmiths… apothecaries — Representatives of whose arts seem to have always had a position among the Hebrews. They probably learned them in Egypt. Apothecaries are here to be understood especially of manufacturers and dealers in ointments and perfumes. Comp. Ecclesiastes 10:1. Fortified Jerusalem unto the broad wall — Rather, as the margin, left Jerusalem unto the broad wall; that is, they left off, or omitted to build a portion of the northern wall as far as to what was known as the broad wall. This latter was probably the wall that spanned the upper part of the Tyropoeon valley, and so called from its greater breadth or thickness than other parts of the city wall. 9. Ruler of the half part of Jerusalem — Rather, prince of half of the circuit of Jerusalem. The district round Jerusalem was apparently divided into two provinces, each having its separate ruler, or prince, who held office under the governor. Some think these two provinces or districts were representative of Judah and Benjamin. 10. Over against his house — Or opposite to his house. His house probably stood near to this part of the wall. 11. The other piece — Or, as the margin, a second measure; that is, a section of the wall next adjoining the work of Hattush. The words seem to be equivalent to another section. The tower of the furnaces — Situated on the northern wall, some distance west of the “broad wall.” See chap.Nehemiah 12:38. What gave the tower this name is uncertain; probably a number of furnaces, or ovens, near by. 12. Ruler of the half — Compare Nehemiah 3:9, note. He and his daughters — These words may be understood in two ways: 1) of Shallum and his daughters, who assisted their father in the work; or, 2) of the half part of Jerusalem, and its towns, or villages — such dependent villages often being called the daughters of more princely cities. Compare the Hebrew of Neh 11:25; Nehemiah 11:27, where the word rendered villages is daughters. This latter view we adopt. The pronoun he refers to part, which is masculine; but in English the sense would be clearer if rendered, it and its villages. That is, Shallum was ruler of the half part of Jerusalem, both it and its dependent villages. 13. The valley gate — On the west side of the city, opening into the valley of Gihon. See note on Nehemiah 2:13. A thousand cubits — About 1,820 feet, which is the distance from the present tower of Hippicus to the southwestern corner of Zion. The dung gate, so called, no doubt, from being the place where the filth of the city was carried out, must have stood somewhere near the southwestern corner of Zion, and was probably the same as that which Josephus (v, 4, 2) calls the gate of the Essenes. 14. Part of Beth-haccerem — Or, district of Beth-haccerem. Comp. note on Nehemiah 3:9. This city, which, like Jerusalem and some other cities, (comp. Nehemiah 3:15-16,) had its surrounding districts with dependent towns, is mentioned also in Jeremiah 6:1. It seems to have been situated not far from Tekoah, (Nehemiah 3:5,) south of Jerusalem, but its exact site is not determined. 89504e470d0a1a0a0000000d49484452000000fe000000c708030000000e3d1e0600000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The rest is at https://www.sermonindex.net/commentary/whedon/ 15. The gate of the fountain — Situated near the southeastern corner of the city, and near the pool of Siloam, from which, perhaps, it took its name. See note, Nehemiah 2:14. Covered it — An expression used of no other gate. It suggests that this gate had received a more architectural finish or broader covering than others. Wall of the pool — This may mean the wall by which the pool itself was stoned up or inclosed, or it may mean the city wall opposite or nearest to the pool. Siloah — äùׁ ?ìç, hashelach, the sent; compare John 9:7, note. The pool probably received this name from the fact that its waters are sent down to it through a subterranean aqueduct from another pool higher up in the Kedron valley. Josephus describes the pool of Siloam as situated at the mouth of the Tyropoeon valley, (Nehemiah 5:4) and there can be no doubt of its identity with the Siloah of this text, and the Shiloah of Isa 8:6, the Siloam of Joh 9:7, and the cistern still known by the same name at the southeast of Jerusalem. By the king’s garden — This lay at the mouth of the Tyropoeon, and stretched off in terraces down into the Kedron valley below. The water of Siloam runs off and is lost in this garden. The king’s garden probably extended some distance down the Kedron valley beyond its junction with the valley of Hinnom. Robinson speaks of “the small oblong plain there formed,” as now “covered with an olive grove, and with the traces of former gardens extending down the valley from the present gardens of Siloam. Indeed, this whole spot is the prettiest and most fertile around Jerusalem.” The stairs that go down from the city of David — Tristram identifies these stairs with a series of steps recently discovered at the southwest corner of Zion, but the order followed by the sacred writer should lead us rather to look for them on the eastern side of Zion, leading down towards the pool of Siloam. Their exact locality, however, is doubtful. 16. Over against the sepulchres of David — David and most of his sons who reigned after him were buried “in the city of David.” 1 Kings 2:10; 1 Kings 14:31; 1 Kings 15:8; 1 Kings 24:22, 1 Kings 24:50. The site of this royal sepulchre is not known, but an uncertain tradition associates it with an ancient church on Zion, now known as the mosque of the tomb of David. The sepulchres being “in the city of David,” must have been somewhere on Zion, and hence we may infer that the repairs of the Nehemiah of this verse were upon a wall that ran northward along the eastern brow of Zion, and was one of the “two walls” mentioned in 2 Kings 25:4, and Isaiah 22:11. The pool that was made — Not the pool of Hezekiah, (2 Kings 20:20,) for that was near the northwest corner of the city; nor the pool of Siloam, for this could hardly be referred to in this manner after the mention of it in Nehemiah 3:15; nor the king’s pool, for that was not opposite or near to David’s sepulchre; but probably the “ditch [Hebrew, reservoir] between the two walls” mentioned in Isaiah 22:11. House of the mighty — Probably a tower or small castle built on the wall, and formerly used as the station and headquarters of the king’s mighty men — such, for instance, as were David’s pride. Compare 2 Samuel 23:8. 17. Keilah — Situated about five miles northwest of Hebron, and some fifteen southwest of Jerusalem. See Joshua 15:44; 1 Samuel 23:1. In his part — That is, for his district. He represented the part of Keilah which he governed, just as Bavai represented, as mentioned in the next verse, the other half of Keilah. 18. Their brethren — Brethren of those mentioned in the previous verse, whom Hashabiah represented. 19. Another piece — The next section of the wall adjoining that repaired by the men of Keilah. Comp. note on Nehemiah 3:11. The going up to the armoury — The ascent of ground where the armoury, or arsenal, was situated. The exact localities here mentioned cannot now be even plausibly conjectured. So utterly has Jerusalem been “trodden down of the Gentiles” since the works here described were wrought, that no traces of them now remain. The turning of the wall was probably some angle or curve which it took near the armoury, so that it would bring the place where the arms were kept somewhere near the northeastern corner of Zion. 20. Earnestly repaired — Being filled with holy zeal, he strove to emulate and rival his fellow-builders. House of Eliashib — This probably adjoined the temple enclosure, and from the next verse would seem to have been of considerable extent. 22. Men of the plain — Men whose residence was in the plains of Jericho or Jordan. ëëø, here rendered plain, is frequently applied to the lower end of the Jordan valley. Genesis 13:10-12; Genesis 19:17; 2 Samuel 18:23; 1 Kings 7:46. 24. The turning… the corner — These points seem to have belonged either to the wall of the temple enclosure, or to that which separated the upper from the lower city; but all attempts to locate them precisely must be purely conjectural. 25. The tower… king’s high house… court of the prison — These are also unknown. The king’s high house seems most naturally to designate the great palace of Solomon, which stood at the south of the temple area, commanding the slope of Ophel. See note at the beginning of 1 Kings 7.But in the time of Nehemiah, more than a century after that ancient palace had been laid in ruins, the name may have been given to some other royal house. Hence all attempts to designate its exact location are at best conjectural. 26. Dwelt in Ophel — Ophel is the name of the sloping ridge that runs down, south of the temple area, between the mouth of the Tyropoeon and the valley of Kedron, and ends in a rocky bluff just above the pool of Siloam. The water gate toward the east is an expression so obscure as to baffle any plausible conjecture as to its locality. According to chap. 8. 1, 3. it faced the street in which the people assembled to hear the law read and expounded, and hence could not well have been a gate in the outer wall of the city, near the present golden gate, as Bertheau thinks. The mention again of the tower that lieth out, leads rather to the opinion that the water gate was also in the vicinity of the bridge over the Tyropoeon, perhaps in the western wall of the temple area. 27. Tekoites repaired another piece — In addition to what they had done on the outer wall. Nehemiah 3:5. The great tower that lieth out was apparently a tower noted for its great size, or height, and not identified with the one mentioned in the two preceding verses. It seems to have been connected with the wall of Ophel, which latter was identical with, or a continuation of, that on which Jotham and Manasseh had built. See 2 Chronicles 27:3; 2 Chronicles 33:14, notes. 28. The horse gate — So called, probably, from being the entrance to the royal stables. Compare marginal references. Its exact location can now be only a matter of conjecture. 29. Keeper of the east gate — This does not imply that the east gate was anywhere near the wall which Shemaiah repaired. The expression naturally designates some gate in the eastern wall of the city. 31. Place of the Nethinim — That is, Ophel, the place where they dwelt. Nehemiah 3:26. And of the merchants — Who, probably, kept a sort of bazaar on the western slope of Ophel, near the bridge that crossed the Tyropoeon. Gate Miphkad — Or, gate of numbering; so called, perhaps, because the census of the people was taken here. Or it may mean gate of reviewing, that is, of judgment, because cases were tried here, and the judgment rendered. It was, perhaps, situated in the southern wall of the temple enclosure, and near “the court of the prison,” (Nehemiah 3:25,) an appropriate place for rendering judgment. The going up of the corner — Or the words may mean, as the margin has it, the corner chamber, referring, perhaps, to an upper chamber at the southwest corner of the temple enclosure. We incline to think, however, that the corner referred to is that of the outer city wall, just above the pool of Siloam. 32. The corner unto the sheep gate — That is, from the southeast corner of the outer wall northward to the point whence the writer’s description started. Nehemiah 3:1. Thus the description of the rebuilding of the walls has passed entirely round the city, and also noticed the repairing of inner walls which separated one part of the city from the other. The last section was repaired by the goldsmiths and the merchants, probably because they had their dwellings and business in this quarter of the city. FROM THE , Nehemiah 4:1-23. 1. Sanballat — See on Nehemiah 2:10. That we builded the wall — That is, that we were building it. This chapter describes events that transpired while their work of rebuilding was going on. Took great indignation — He was irritated and provoked, for he hated the thought of having the Jews prosper. Mocked — He tried to scoff at what he secretly feared. 2. His brethren — His associates in office. The army of Samaria — Of which he seems to have been the chief commander. Will they fortify themselves — Literally, Will they leave to them? The meaning is not clear, but seems most naturally brought out if we allow the verb a passive sense: Shall they be left to themselves? This is the thought conveyed both by the Septuagint and Vulgate, although those versions present no literal translation of the Hebrew. The Septuagint has the following: “Is this the power of Samaria, that these Jews build their city?” Vulgate: “Shall the nations let them go?” that is, shall the surrounding nations let them go on with their building their city walls? Will they sacrifice — Will they presume to renew and perpetuate their ancient cultus? Make an end in a day — Do they imagine they can so speedily rebuild their city that no one will find it out before it is complete? Revive the stones — He speaks of the great stones of Jerusalem as having been destroyed by fire, broken, and ruined, so that the attempt of a feeble band of exiles to restore them (Hebrews, make them live) from their heaps of… rubbish was to his mind the height of folly. 3. Tobiah — See on Nehemiah 2:10. If a fox go up — Thus Tobiah adds derision and contempt to Sanballat’s pitying scorn. 4. Hear, O our God — The bitter scorn and derision of the enemy causes Nehemiah to break out with an imprecatory prayer. Turn their reproach — Let them fall under the reproach and scorn that now afflict us. A prey in the land of captivity — Bring them to suffer violence and abuse in captivity. The land of captivity is to be understood of any land in which the persons referred to might dwell as captives. 5. Cover not — That is, forgive not; do not pardon. Let not their sin be blotted out — All these imprecations of Nehemiah are to be understood and explained, like the imprecatory psalms, as the voice of down-trodden humanity and injured innocence uttering by a divine inspiration the judgments of righteousness upon the wicked oppressor. Such psalms as the one hundred and twenty-third and the one hundred and twenty-fourth were probably written on this occasion. 6. Unto the half thereof — That is, until it was half completed. Some understand this of half way around the city, others of half the height of the wall. The latter seems to be the true meaning, inasmuch as the work was going on at all points in the city at the same time, so that the workmen were greatly scattered. Nehemiah 4:19. So, also, the previous chapter shows that the different families or classes of the people had each a distinct portion of the work, so that the rebuilding of the wall would be prosecuted on all sides at the same time. 7. The Arabians — Headed probably by Geshem. See on chapter Nehemiah 2:19. Ashdodites — Inhabitants of Ashdod, one of the great cities of the Philistine plain. It was besieged and captured by the Assyrians in the time of Sargon, (Isaiah 20:1,) but had so far recovered its strength as now to enter into confederacy with the Samaritans against the Jews. That the walls… were made up — Literally, That there arose healing to the walls. The broken walls are spoken of as wounded, and the rebuilding was a healing, or restoring them to health. The thought is amplified by the additional clause, the breaches began to be stopped — Places where the wall had been violently broken through were closed up. 8. To come… to fight… to hinder — None of these purposes, however, seem to have been carried out by the conspiring parties. The Hebrew here for hinder, is, literally to do to it a disturbance. 9. Made our prayer… and set a watch — Here watching and prayer were strikingly exemplified. “The strongest confidence in the protection and favour of God does not preclude the use of all or any of the means of self-preservation and defence which his providence has put in our power.”— Clarke. 10. Judah said — By his representatives, heads of the tribe of Judah. The strength… is decayed — They are worn-out and exhausted by excessive toil. Much rubbish — This had been accumulating for more than a hundred years, and in some places presented to the builders insuperable difficulties. 11. They shall not know — They plotted a secret assault, aiming to surprise the Jews in the midst of their work. 12. Jews which dwelt by them — That is, Jews who dwelt among the Samaritans and other enemies, and by that means found out their evil designs. Said unto us ten times — Thereby showing their intense anxiety. The expression is equivalent to a great many times, or again and again. From all places whence ye shall return unto us — Something seems to have fallen out of the text here. The words supplied by our translators, they will be upon you, do not fully clear up the obscurity, nor suit the previous words, whence ye shall return. Bertheau literally translates the Hebrew thus: — From all places that ye return to us; and explains it as the request of the kinsmen and friends of those builders whose homes were in places some distance from Jerusalem, (like the men of Jericho, Tekoa, and Gibeon, Nehemiah 3:2; Nehemiah 3:5; Nehemiah 3:7,) to tarry no longer in danger at Jerusalem, but return to them. This, too, is the natural meaning of the marginal reading, that from all places ye must return to us. We take this to be the true meaning. The Jews who dwelt at a distance from Jerusalem were anxious to have their friends and kinsmen there return to their homes and families. Interpreters have too generally assumed that these words contained the information which the Jews from a distance brought to the rulers at Jerusalem; whereas, they are rather a request of those Jews for their relatives to leave the imperilled city, and thus escape the threatening danger. Exactly how the rulers at Jerusalem were informed of their enemies’ designs is not said, but, doubtless, it came through those Jews who dwelt among the enemy. 13. Set I — Or, then I stationed, to wit, people, as is seen further on. In the lower places — Better, as the margin, from, or at, the lower parts of the place. That is, he stationed men at the lower parts of the city, where there was special danger and greater exposure. Behind the wall — To defend it, and prevent the enemy from entering the city at those points. The wall thus served as a fortification. And on the higher places — The and should be omitted, and the rest rendered in the exposed parts. This phrase is not, as the English version makes it, the opposite of the lower places, but relates to behind the wall. He stationed men behind the wall in the exposed places. I even set — This is a repetition of the first words of the verse, and followed immediately by the object of the verb. The people — All the inhabitants of the city. They were distributed into the various parts of the city, especially in the lower and more exposed parts, so that all the place was under guard. After their families — Rather, according to families. The people were distributed by family groups, so that the men that guarded any particular part of the wall had their families and kinsmen nearest them. Swords… spears… bows — These were not the only kinds of weapons with which they were provided. See Nehemiah 4:16. 14. I looked — To see if all my orders had been carried out. Rose up — To pass around and address the nobles and others with words of encouragement and cheer. 15. God had brought their counsel to nought — Observe the doctrine of Providence here. The betrayal of the enemies’ designs, and the preparations for defence, though all wrought out by human instrumentalities, are attributed to God. We returned all of us to the wall — That is, as is immediately explained, every one unto his work. For a time they merely watched, and stood in readiness to resist the enemy that proposed to assail them unawares, (Nehemiah 4:11;) but now they return to their work again, not, however, without some change in their manner of procedure, as the next verse tells. 16. The half of my servants — Nehemiah may, as governor of the people and superintendent of the work, speak here of all the people who laboured on the wall as his servants; but Nehemiah 4:23 shows that he had also his own proper servants engaged in the work. As the king of Persia had provided him with captains and horsemen, (Nehemiah 2:9,) so also had he, probably, furnished him with servants. From that time forth one half stood guard while the other half wrought in the work. The other half of them held… the spears — There is, at first sight, some confusion here. According to Nehemiah 4:17, every labourer held a missile weapon in one hand and worked with the other; and according to Nehemiah 4:18, every one had also his sword girded by his side; but according to this verse one half of the people held the weapons while the other half worked on the wall. We think that Nehemiah 4:17 is to be explained (in view of the more controlling statements of this verse and Nehemiah 4:21) as a figurative or proverbial representation of the anxious watchfulness and care of all the people to prevent surprise by the enemy. Habergeons — Corselets, or coats of mail. See note on 1 Samuel 17:5. The rulers were behind — That is, in the rear of the people, who were stationed at different places along the wall. They would naturally take this position the better to oversee and direct both the watch and the work. All the house of Judah is here used for the whole body of the people, who were composed principally of members of the tribe of Judah. 17. With one of his hands wrought… with the other hand held a weapon — This seems to be a figurative expression to denote the constant readiness of the builders to rush at once to battle in case of sudden attack. Every one had his weapons at hand, ready for use at a moment’s warning. The word for weapon ùׁ ?ìçmeans properly a missile — some-thing that can be hurled or thrown. 18. Every one had his sword girded by his side — This was probably literally the case. Swords are not mentioned in Nehemiah 4:16 as among the arms held in readiness by the half of the people that watched while the others worked. Swords could be worn so as not greatly to hinder the workmen in their work. 19. We are separated — Being grouped by families at the more exposed places along the city wall. See on Nehemiah 4:13. Hence the necessity of having a concerted signal to call them together in case of attack. 21. Half of them held the spears — This confirms our view of Neh 4:16, that half stood on guard, with arms ready for the use of all, while the other half worked. They, doubtless, relieved each other by turns. 22. Every one — Every leading man, or head of a family. With his servant — Rather, and his servant. As Nehemiah, being head of the entire community, might have called all the people his servants, (Nehemiah 4:16,) so every leading man had also those under him whom he commanded. But each leading man of the Jews may also have had his own private servants. Some of the more wealthy had brought their own brethren of the Jews virtually into bondage to them. Nehemiah 5:5; Nehemiah 5:8. Lodge within Jerusalem — And not in the neighbouring villages, as some of them had been accustomed to do. They may be a guard — Namely, the men and the servants just named. They were to stay and do their share in guarding the city, as well as in labouring on its walls. But as the next verse shows, they were not the only ones that thus watched and laboured. It was necessary to the safety of Jerusalem that a large and strong watch be maintained night and day, and it was too much for Nehemiah and the rest, whose homes were in the city, to do all this. Hence the justice of requiring those whose homes were in neighbouring towns to abide for the present in the city, and do a proper share of guarding the great common interests of all. To us — Nehemiah and all who dwelt in the city. 23. Nor my brethren — Men of his own tribe and near kinsmen. Nor my servants — See note on Nehemiah 4:16. Nor the men of the guard which followed me — This may refer to the persons mentioned in the preceding verse, who were retained in Jerusalem as a guard; or to a special bodyguard of Nehemiah, composed of the captains and horsemen who came up with him from Persia, (Nehemiah 2:9,) and still followed him, or were behind him, to do his bidding. None of us put off our clothes — Such was their constant wakefulness and watchfulness. Saving that every one put them off for washing — Such is the meaning which the Vulgate and a number of expositors put upon the Hebrew, ΰιωׁ ωׁ ?μηεδξιν. But these words contain in themselves no such meaning, and there is reason to suspect a corruption in the text. Literally, they read, a man, his weapons, the waters, and there is no connective to decide the meaning. The following are the principal conjectures: 1. That waters here are to be taken as a euphemism for a call of nature, and the sense is, that every man kept his weapons by him even when attending to a call of nature. 2. The marginal reading, that every one who went for water to the springs or wells carried his weapon along. 3. Instead of δξιν, the waters, we should read αιγε, in his hand. Then it would smoothly read, every one (having) his weapon in his hand. 4. Instead of δξιν, read δξιπε, his right, when the sense would be, every one with his weapon on his right; that is, ready for immediate action in case of attack. This variety of conjectures sufficiently indicates that some connectives must have fallen out of the text. OF ABUSES, Nehemiah 5:1-13. 1. A great cry — The outcry of poverty, oppression, and abuse. Against… brethren — So there were troubles and abuses among themselves, as well as from their enemies. 2. There were that said — These seem to have been persons who held about the civil status of the Roman proletaries, who owned no property, but served the state with their children, and procured a livelihood by labouring for others. These were the lowest class of citizens. Our sons, and our daughters, are many — That which was to the true Israelite the highest gratification and pleasure — a pledge that Jehovah’s blessing was with him — was in this case the occasion of oppression and sorrow. We take up corn for them — The words for them should be omitted. To take up corn, means to receive or obtain it, not by violence, but by some specific arrangement with the wealthier classes who had corn to sell. How these poorer classes obtained their corn is not said, but the most natural inference is, (compare Nehemiah 5:5; Nehemiah 5:8,) that they sold themselves and their children as bond-servants to the richer Jews, according to the provisions of the law. Exodus 21:7; Leviticus 25:39. That we may eat, and live — Better, thought they, are food and life in bondage, than starvation and death in freedom. 3. Also there were — Another class higher than those of Neh 5:2, for they were the owners of lands, vineyards, and houses. These had brought themselves into distress by mortgaging or pledging their property for food. Because of the dearth — Literally, in the famine. This famine or scarcity may have been occasioned, not by a pestilence or barrenness of their lands, but because so many of the people had been called from their homes to labour on the wall, and thus had failed to sow and reap their fields. The neighbouring nations, also, being hostile towards them, would be likely to hinder the importation of provisions from a distance. 4. We have borrowed money for the king’s tribute — These represent a third class, whose lands and vineyards seem to have afforded them food for their personal wants, but not money with which to pay the taxes assessed upon them. The princes and wealthier men among the Jews took advantage of this impoverishment of their poorer brethren to exact exorbitant and unlawful interest upon the money they loaned them. Nehemiah 5:7. This was expressly forbidden in the law. Exodus 22:25; Deuteronomy 23:19. But to obtain this money these persons also had to mortgage or pledge their lands and vineyards. These last two nouns are to be construed, grammatically, as accusatives after borrowed, which verb has not only the sense of borrowing something, but also of pledging something for that which is borrowed. 5. Our flesh is as… our brethren — Having separately stated their several grievances, they now unitedly urge the common oppressiveness of them all. They are all one race, descendants of a common sire, and, therefore, brethren — of the same flesh and blood. Bring into bondage… to be servants — Literally, tread down to servants; that is, subject to the condition of slaves. The law allowed such sale of children. See Exodus 21:7; Leviticus 25:39. Some of our daughters — The subjection of these weaker and more helpless ones to the condition of bondmaids is emphasized as something specially severe. Neither is it in our power to redeem them — Literally, and nothing to the power of our hand, or, nothing of power [is in] our hand, ìhaving here its genitive, or possessive sense. The word àì, here rendered power, is commonly rendered God, and Bertheau translates and explains the words thus: And not to the God is our hand; that is, we have not the power, as that of a God, to change or put an end to our wretched condition. But the more natural and simple meaning is that given above; these oppressed ones had no power to help themselves. Comp. the same expression in Genesis 31:29; Deuteronomy 28:32; Proverbs 3:27; Micah 2:1. 6. Very angry — Highly indignant, to find that such abuses existed among a people so recently escaped from exile. 7. I consulted with myself — He would do nothing rashly, but carefully devise and adopt the wisest measures to reform these abuses. Rebuked — Contended with them; strove with them by words, as the following sentences show. Nobles… rulers — See note on Nehemiah 2:16. Ye exact usury — Demand exorbitant and unlawful interest. This the law strictly prohibited. See Exodus 22:25; Leviticus 25:36; Deuteronomy 23:19. I set a great assembly against them — That is, assembled a great congregation of the people to sit in judgment on the deeds of the usurers. 8. We — Nehemiah and other nobles and influential Jews before him, who had been instrumental in procuring the release of the Jews from captivity and permission for them to return to Judea and restore their fallen state. After our ability — Literally, according to the sufficiency in us. Nehemiah and others had used official position and personal influence, which they held with the kings of Persia, to secure the deliverance of their brethren the Jews from their exile among the heathen. Will ye even sell your brethren — Will ye now take advantage of their poverty to involve them into slavery among their own nation and race? 9. Walk in the fear of our God — Have all your conduct show reverence for God, and fear to break his laws. Because of the reproach of the heathen — That is, lest ye make yourselves an occasion of reproach among the heathen, and they say: These Jews despise their own laws by oppressing their own brethren. 10. I likewise — Nehemiah, like the true God-fearing ruler, conscious of integrity and honour, pleads his own example as one worthy of his people’s notice. My brethren, and my servants — See notes on chap. Nehemiah 4:16; Nehemiah 4:23. Might exact — Nehemiah and those whom he associates with himself had the same opportunity to oppress their poor brethren by usury as they, but he assumes that such action would grossly unfit him and them for the position they occupied. 11. Restore… this day — Wrongs cannot be too speedily righted. The hundredth part — This is commonly supposed to mean one per cent. paid monthly, thus corresponding with the Roman centesimae usurae, or twelve per cent. per annum. We know not what rate of interest was legal among the Jews. It is said that the laws of Menu allow eighteen and even twenty-four per cent. This hundredth part, which these usurers were required to restore, may have been only the excess of the legal rate. 12. We will… require nothing of them — They volunteer now not only to restore what they had taken unlawfully, but even to take no interest at all. They will try to make some amends for past wrongs by relinquishing all claims even for legal interest. I called the priests — To witness the oath of the offenders, and also to give dignity and solemnity to the occasion.Compare Deuteronomy 17:8-10; 2 Chronicles 19:8-10. 13. Shook my lap — Or, shook my bosom; that is, the bosom of my garment. This was a symbolical act to designate, as Nehemiah immediately explains, the casting out from the covenant people those who performeth not this promise. The person using this sign gathered up his garment in his bosom, intimating that there was the seat of confidence and trust, and then, shaking it out, he represented the utter casting off and disowning of any that would violate such a solemn pledge. The people did — They kept their promise by restoring all they had taken from their brethren. ’S EXAMPLE OF SELF-DENIAL, Nehemiah 5:14-18. 14. The time that I was appointed… governor — This was in the twentieth year of Artaxerxes, the same year in which he was sent up from Shushan the palace. Compare Nehemiah 1:1; Nehemiah 2:1. Have not eaten the bread of the governor — Have not received the customary salary and support which it is usual for a governor to receive of his people, and which he might have justly claimed. Compare the similar example of Paul. 2 Corinthians 11:7; 2 Corinthians 11:9. 15. Were chargeable unto the people — Literally, made heavy upon the people; that is, had made themselves burdensome. Besides forty shekels of silver — This, we think, gives substantially the meaning of the Hebrew, which is more exactly rendered thus: had taken from them in bread and wine after forty shekels of silver. That is, after having received their salary of forty shekels (about $22) a day, (so the Vulgate,) they also took of the people gifts of bread and wine. Their servants bare rule — They copied the example of their masters, and also assumed power to lord it over the people. Bitterly oppressed are any people over whom servants rule.Compare Lamentations 5:8. Because of the fear of God — Because of Nehemiah’s reverence for God. 16. Neither bought we any land — By taking advantage of the distress of the people, as the nobles and rulers had done. Comp. Nehemiah 5:10, note. My servants… unto the work — And were not allowed to tyrannize over the people. Compare Nehemiah 5:15. 17. At my table — As courtly guests. Here was a great expense, which his official position involved, but which he would not tax the people to bear. Jews and rulers — Holding official relations to the government, and so belonging to the court of the governor. Those that came unto us from among the heathen — Ambassadors and persons on official business, who would, of course, be entertained at the governor’s table. 18. That which was prepared for me daily — To show what a burden he bore at his own expense, Nehemiah here mentions a few of the more important items that were daily required for his table. Yet to maintain all this he made no claim for official salary and expense, but met all himself through sympathy with the distressed populace and the cause of his God. Clarke here quotes Pococke’s description of “the manner in which the Bey of Tunis lived. He had daily twelve sheep, with fish, fowls, soups, oranges, onions, boiled rice, etc. His nobles dined with him; after they had done, the servants sat down, and when they had finished, the poor took what was left.” Once in ten days… wine — Wine could be obtained in quantities, and kept for any length of time, but other provisions must be furnished every day. 19. Think upon me, my God, for good — The prayer of conscious innocence and self-sacrifice, such as any pure and lofty soul might naturally write down in his diary, if he were beset with the difficulties that surrounded Nehemiah. MORE FROM THE ENEMY, Nehemiah 6:1-19. 1. Upon the gates — Rather, in the gates. The frame-work and walls of the gates were, of course, completed before the doors of the gates were set up. The setting up of the doors mentioned in chapter Nehemiah 3:1; Nehemiah 3:3; Nehemiah 3:6, etc., does not contradict this verse, for that chapter is devoted to an account of the various builders, and the work assigned to each; while chapters iv, v, and vi, narrate events which transpired while the building was going on, and before it was all complete. 2. Let us meet — For conference. Plain of Ono — Probably the same as “the Valley of Craftsmen,” in Nehemiah 11:35; some depression or torrent-bed close by Ono, in which that and other villages seem to have been located. Ono and Lod were Benjamite towns, built by Elpaal or by one of his sons. 1 Chronicles 8:12. The Talmudists locate these towns three miles apart, and the modern village Kefr Ana, about five miles north of Lydda, is, perhaps, the representative of the ancient Ono. Thought to do me mischief — Designed either to assassinate him or take him prisoner. 3. Why should the work cease — Though Nehemiah saw through their foul designs he was too wise to utter his suspicions, and maintained a noble dignity of reserve. His answer to them also contains a most consummate hint of their low plotting. “I know not any language,” says Dr. A. Clarke, “which a man who is employed on important labours can use more suitably as an answer to the thousand invitations and provocations he may have to remit his work, enter into useless or trivial conferences, or notice weak, wicked, and malicious attacks on his work and his motives: ‘I am doing a great work, so I cannot stoop to your nonsense or notice your malevolence. Why should the work cease while I leave it, and come down to such as you?’” 5. With an open letter — Having failed in all his secret and crafty measures to entrap Nehemiah, Sanballat now proceeds to treat him with contempt and insult, and sends him an open letter, that any one may read. This he probably thought would terrify him, or excite the people against him. 6. Gashmu saith it — He was one of the most malignant of the enemies. See on Nehemiah 2:19. The Jews think to rebel — A wicked slander, but based ostensibly on the fact that they were fortifying their ancient capital. Thou… their king — It was probably hoped that this charge, made in an open letter so as to be known to all the Jews, would excite suspicions and hostility against Nehemiah. According to these words — This is the common formula for introducing a direct quotation, but as no such quotation is given, it is most natural to suppose, with Bertheau, that “these words,” both here and in Nehemiah 6:7, refer to another similar accusation which Nehemiah did not think it necessary to transcribe. 7. Prophets to preach of thee — Persons designated to proclaim his excellency and worth to the people, so as to gain him favour and prepare the way for his usurpation of royal authority and power. A king in Judah — That is, a descendant of David so noble and great that he ought to be made king of Judah. Let us take counsel — Whether these things are so, and what shall be done respecting these reports. Thus he hoped to frighten Nehemiah into a conference. 8. Thou feignest them… heart — The governor no longer hesitates to charge his enemy with devising a wicked slander. 9. Made us afraid — Kept us in continual anxiety and alarm, and apprehensive of some hostile movement against us. 10. Shemaiah — This man seems to have been professedly a prophet of God. Compare Nehemiah 6:12. Who was shut up — He feigned to be in fear of Sanballat and the other enemies, and seems to have imprisoned himself in his own house to show how much he was afraid. It afterward came out, however, that Tobiah and Sanballat had bribed him to do all this. Nehemiah 6:12. Let us meet together in the house of God — Let us at an appointed time enter and shut ourselves up in the temple. His object evidently was to frighten Nehemiah, and lead him into an act which would ruin his influence with the people. Such a flight into the temple would have laid him open to the charge of cowardice, and perhaps, also, of sacrilege, in rushing into the holy places of the house of God. See Nehemiah 6:13. 11. Should such a man as I flee — I, who have nothing to be ashamed of, and am in the path of obedience and duty? Nehemiah had anxiety and alarm, (Nehemiah 6:9,) but no cowardice. 12. God had not sent him — Nehemiah soon perceived that Shemaiah was a false and lying prophet. This prophecy — Any utterance of advice, counsel, or warning, given by a professed man of God, is in Old Testament usage a prophecy. Had hired him — This fact afterwards came to light, greatly to the honour of Nehemiah and to the shame of Shemaiah and those who bribed him. Here Sanballat was found doing the very thing which he had charged on Nehemiah. See Nehemiah 6:7. 14. My God — Nehemiah’s journal abounds with such pious ejaculations, they show his devotion to God and the truth. Comp. Nehemiah 6:9, Nehemiah 5:19; Nehemiah 13:14; Nehemiah 13:22; Nehemiah 13:31. The prophetess Noadiah, and the rest of the prophets — Shemaiah was not the only tool that the enemies of the Jews found ready to do their will. Other prophets were bribed, and even a prophetess, whose name is immortalized in infamy by its association with these enemies of Israel. Nothing more is known of her. 15. Elul — The sixth month of the Jewish ecclesiastical year, corresponding nearly to our September. Fifty and two days back from the twenty-fifth of Elul would bring us to the third of the preceding month, Ab. The building of the wall was accordingly finished in the remarkably short time of less than two months. That this was possible, notwithstanding all the opposition of enemies, may be seen from the following considerations:“There is little doubt that several parts of the old wall were entire; in many places the foundations still remained; there were all the materials of the old wall still at hand; and though they had to clear off and carry away much rubbish, yet they do not appear to have had any stones to quarry. The work mentioned here was little when compared to what Cesar did in Gaul and other places; and to what Titus did at Jerusalem, when he built a wall round that city of five thousand paces in three days, besides thirteen towers of ten stadia in circuit. And Quintus Curtius and Arrian inform us that Alexander the Great built the walls of Alexandria, which were nearly eight miles in compass, in the space of between twenty and thirty days.” — Clarke. 16. They were much cast down — Disappointed and chagrined to find that all their opposition had been futile. Work was wrought of our God — That is, it was evident to all — to enemies as well as Jews — that Divine providence had signally favoured the work of rebuilding Jerusalem. 17. The nobles of Judah… letters unto Tobiah — This secret correspondence between some of the nobles and Tobiah shows still more clearly the fearful embarrassments of Nehemiah. The enemy not only bribed some of the prophets, but also some of the nobles, to act the part of traitors. Nehemiah 6:12; Nehemiah 6:14. 18. Many in Judah sworn unto him — Pledged for relationship’s sake to advance Tobiah’s interests. He was the son-in-law of Shechaniah — This was, perhaps, one of those cases of marriage with the heathen which it had been the last recorded work of Ezra to annul. Ezra 10. A son of Elam who bore the name of Shechaniah (Ezra 10:2) had been the first to confess the people’s great trespass, and to propose reform, but it is altogether probable that some of the more noble Jews on the one hand, and families like that of Tobiah among the heathen, refused to co-operate in Ezra’s measures of reform. This would explain their treachery and hostility to Nehemiah and the mass of the Jews. Arah — Whose sons were among the first that came up from Babylon with Zerubbabel. Nehemiah 7:10; Ezra 2:5. His son Johanan — That is, Tobiah’s son. Meshullam — Who was one of the builders on the wall. Nehemiah 3:4. The treachery among the nobles was owing altogether to these intermarriages. Tobiah (Nehemiah 13:4) was also allied unto Eliashib the priest. 19. They reported his good deeds before me — Seeking to allay suspicions, and to show that Tobiah was not so bad a man as Nehemiah thought. They kept repeating his praises, and mentioning what they esteemed his noble deeds. But at the same time they uttered, or conveyed and reported, Nehemiah’s words to him, and thus acted the despicable part of traitors. Sent letters to put me in fear — Just as Sanballat had done. Nehemiah 6:5. But all their machinations came to naught, for the work was of God. Nehemiah 6:16. THE OF THE GATES, Nehemiah 7:1-3. 1. Porters… singers… Levites were appointed — To what specific service these persons were appointed is not said, but the context clearly indicates that it was to guard the doors and various quarters of the now enclosed and fortified Jerusalem. The appointed work of the porters formerly had been to guard the gates of the temple. They were reckoned by genealogies and separated into various divisions. See 1 Chronicles 9:17-27; 1 Chronicles 26:1-12. The singers had charge of the service of song, (1 Chronicles 6:31,) and “their brethren the Levites were appointed unto all manner of service of the tabernacle of the house of God.” 1 Chronicles 6:48. But amid the special dangers of the time Nehemiah may have seen fit to appoint them all to serve by turns in guarding the newly-fortified city. 2. My brother Hanani — Who had brought word to Nehemiah in Persia of the distressed state of Jerusalem. Nehemiah 1:2-3. His faithful services and love for Judah and Jerusalem made him a proper man for the office now intrusted to him. Ruler of the palace — The chamberlain, or chief overseer of the fortress or palace connected with the temple, which is mentioned in chapter Nehemiah 2:8, where see note. Charge over Jerusalem — Oversight of all parts of the city, but especially of the porters who guarded the gates. 3. Until the sun be hot — That is, until broad day. An earlier opening of the gates might expose the city to a sudden surprise. While they stand by — While the guard specially set apart to watch the gates still occupy their stations, that is, before they withdraw from their posts for the night. This special guard were to stand by, or take their positions, early in the morning, before the gates were opened, and there they kept watch all day, and were not allowed to withdraw till the doors were shut and barred for the night. Appoint watches of the inhabitants — That is, night watches.After the gates were closed and fastened it was still necessary to maintain a guard upon the walls. The inhabitants of Jerusalem, without reference to class or distinction, were required to do this. The great body of the people doubtless served, not all at once, but by some set arrangement by which each one took his turn, and served an appointed time. Every one in his watch — Every one had his well known watch-station. Every one… his house — The same arrangement also provided that every dwelling had a special guard. OF THE PEOPLE, Nehemiah 7:4-73. 4. The city was large — Broad-sided, extensive; so that it required many watchers to keep guard on every side. The people were few therein — That is, comparatively few, and far from sufficient to occupy the great space enclosed by the walls. And the houses… not builded — That is, the majority of the houses of the ancient city were fallen in ruins, and comparatively few had been fitted up for the present use of the returned exiles. 5. God put into mine heart — Inspired me with the thought and purpose about to be told. To gather together the nobles… rulers… people — The object of this gathering was to ascertain the number of the people, and see how many or what proportion of them might be brought to dwell in Jerusalem, and thus increase the population of the city. The result of this plan is told in Nehemiah 11:1-2. I found a register — Which is presented in the sequel of this chapter, and is substantially identical with that of Ezra 2, where see notes. THE READING AND OF THE LAW, Nehemiah 8:1-8. 1. The people gathered — By command of the governor. The street… before the water gate — The broad open place in front of one of the gates of one of the inner walls of the city. The exact locality of the water gate is unknown, but it seems to have been somewhere near the bridge across the Tyropoeon at the western wall of the temple area. See note on Nehemiah 3:26. They spake unto Ezra — That is, the assembled people spake by their rulers or representatives. They knew for what purpose they had been assembled, and were all anxious to become acquainted with the law. Ezra the scribe — Here again, after an absence of twelve years, this distinguished scribe appears among the Jews at Jerusalem. He had probably spent the intervening time at Babylon. See remarks at the end of the Book of Ezra. 2. Ezra the priest — He was descended from Aaron, and was therefore a priest, as well as a most distinguished scribe. See note on Ezra 7:1. All that could hear with understanding — More literally, all having understanding to hear; that is, all children and young persons old enough to listen intelligently to the reading and exposition of the law. The first day of the seventh month — The day for the feast of trumpets.Leviticus 23:24. This month bore the names Ethanim and Tisri, and corresponded nearly with our October. It was also the first month of the civil year, so that its first was new year’s day. The tenth of this month was the day of atonement, and on the fifteenth began the feast of tabernacles.Leviticus 23:27; Leviticus 23:34. 3. He read… from the morning until midday — Relieved and assisted at times by the priests and Levites beside him. 4. A pulpit of wood — Septuagint, a wooden platform. Some elevated stage or platform, from which a speaker could easily be seen and heard by the people. Mattathiah… Shema… Anaiah — The persons named in this verse, who stood beside Ezra and assisted him, were priests; those named in Nehemiah 8:7 were Levites. 5. Opened the book — That is, unrolled it, as a scroll. He was above all the people — Because he occupied the elevated pulpit or platform mentioned in the previous verse. The people stood up — Out of respect for the sacred book and the solemn service about to commence. 6. Ezra blessed the Lord — After the manner of David in 1 Chronicles 29:10-20. People answered, Amen — Such responses characterized the ancient worship, and ought ever to be retained. They show that not one but all are interested. Lifting up their hands — An ancient custom in worship, (compare Psalms 27:2; Psalms 63:4; Lamentations 3:41; 1 Timothy 2:8,) as was also the bowing of the head. Comp. marginal references. This latter sign of reverence and respect is the least that can be expected of any attendant upon Divine worship. An irreverent looking around over an assembly engaged in prayer is a mark of ill-breeding, to say nothing of the respectful reverence which all true worship demands. 7. And the Levites — Or, even the Levites. We understand that the persons named in this verse were all Levites, in distinction from the priests named in Nehemiah 8:4. Caused the people to understand the law — This was a part of the regular work of the priests and Levites. See marginal references. On this occasion it was probably necessary for them to translate and explain the law in the vulgar tongue for the benefit of a large part of the people. See note on next verse. The people… in their place — That is, around the platform, and in sight and hearing of the priests and Levites. 8. In the book in the law — An emphatic intimation that the book from which they read was no other than the law of God. From the form of words here used we may infer that there were then extant other sacred books besides the book of the law. Distinctly — ξτψωׁ, the word thus rendered is the Pual participle of τψωׁ, to spread out, and by most interpreters is understood to designate the clear and distinct manner — the audible voice — in which the law was read. Bertheau explains it as a distinct recitation which followed certain appointed rules, and accordingly required very special discipline. This thought may be partly involved, since to read intelligibly before so large and uncultivated an audience would require peculiar care and tact; but the reference is rather to the open, easily-apprehended style of the reading, “opposite (says Furst) to quick, hasty, indistinct, unintelligible.” Others (Pfeiffer, Keil) understand a running exposition or paraphrase of the reading, made by the readers themselves in the Hebrew language. But this would make what immediately follows superfluous and tautological. The Rabbins and some others understand a translation of the law into Aramaean, or the vulgar tongue. But the word τψωׁ ?seems not to be used in Hebrew in this sense, and were this the meaning, we should certainly have had the thought more clearly and fully expressed. Comp. Ezra 4:7. It is very probable that some of the auditors needed the law translated for them in order to comprehend its import, and this is implied in the next words, and gave the sense, which words would, as urged against the preceding exposition of Pfeiffer and Keil, be superfluous, if ξτψωׁ ?here meant to translate or interpret. We accordingly adopt the rendering of the English version, which follows the Vulgate and Syriac. Gave the sense — Set forth the meaning; made it intelligible to all the people. To do this it might often have been necessary to explain the Hebrew Scriptures in the Chaldee language, which had so far come into use among the Jews at Babylon as to make it difficult for many of the people to understand the Hebrew. Caused them to understand the reading — This is but another way of expressing again what has been said in the previous sentence, and it is, therefore, better, with the Vulgate, Septuagint, Bertheau, Keil, and others, to render, and they (the people, the hearers) gave heed to the reading. They paid careful and reverent attention and understood the reading. THE FEAST OF THE NEW MOON, Nehemiah 8:9-12.The reading of the law made a profound impression on the minds of the people, and they were moved to weeping. It brought also to their attention the duty of observing the feasts of the seventh month, and having spent the first half of the day in hearing the law. (Nehemiah 8:3,) they were dismissed with words of comfort to observe the feast of the new moon, the feast of trumpets. 9. The Tirshatha — See on Ezra 2:63. We note that Nehemiah, Ezra, and the Levites, said unto all the people the words that follow. The direction to observe the feast probably originated with Ezra, and was then proclaimed by the Tirshatha, and communicated to all the people by the Levites. This day is holy — According to the law the first day of the seventh month was to be observed as “a sabbath, a memorial of blowing of trumpets, a holy convocation,” during which no servile work should be done. Leviticus 23:24; Numbers 29:1. It was a day of gladness and festivity, and the people were exhorted to comfort themselves by appropriately observing it. 10. He said — That is, Nehemiah, the governor. He issued the order, being the public executive. Eat the fat — Literally, fatnesses; that is, the fat pieces of flesh; the fat things. Drink the sweet — Hebrew, sweetnesses; the sweet drinks, especially the new wine of that season. Send portions — That the poor and destitute, for whom nothing is prepared, but what is freely given by those who have abundance, may rejoice and feast with the rest of the people. Comp. Esther 9:19; Esther 9:22; Deuteronomy 16:14. The joy of the Lord is your strength — The joy of Jehovah is the delight and comfort which Jehovah imparts to his faithful servants; a consciousness of God’s favour, mercy, and long-suffering. The word rendered strength commonly means a fortress, a fortified citadel, or stronghold. They surely should not be sorry who abide in the joy of Jehovah as in a strong fortress. 11. Stilled all the people — Hushed their loud lamentation. The call to observe the feast of trumpets, and the comforting words that accompanied it, cheered and strengthened the hearts of the people, and they went forth to enjoy the rest of the day with becoming festivity. THE FEAST OF , Nehemiah 8:13-18. 13. The second day — The second day of the month, the next day after the feast of the new moon. So interested had the people become in the reading of the law, that on the very next day after the feast the chief of the fathers, the principal elders and representatives of the nation, met again to continue the study of the law. There were manifest inconveniences in assembling the entire population, men, women, and children, as on the previous day, (Nehemiah 8:2,) and so only the chief representatives came together on the second day. Along with the principal fathers came also the priests and the Levites, for it was important that all of these should know the law. Bertheau and Keil construe the words the priests and the Levites with all the people, as genitive, (with μ,) after chief of the fathers; that is, chief fathers of the priests and of the Levites, as well as of all the people. According to this construction, not all the priests and Levites came, but only their chief elders or representatives. We prefer, however, to construe the words priests and Levites as subjects to the verb were gathered, and to understand that the priests and Levites assembled with the rest, not merely by their principal leaders, but in a body. It need not follow that all the priests and Levites were present, but rather the principal part of them. Unto Ezra the scribe — Who was profoundly versed in the law, and so capable of instructing all classes of the people. Even to understand — This states the purpose for which they came to Ezra. The vav, (ε,) translated even, denotes that what follows is an additional and explanatory clause. Its force may be given thus: and (their coming to Ezra was) for the purpose of giving thoughtful attention (δωׂ ?λιμ) to the words of the law. 14. They found written — That is, in the course of their reading and study they came to the passage treating of the feast of tabernacles. The passage was not found as a new discovery — a law and custom of whose existence they were not aware — for the feast had been celebrated in the time of Zerubbabel, (Ezra 3:4,) and, doubtless, often afterwards. The law on the feast of tabernacles is found at Leviticus 23:34-43, and Deuteronomy 16:13-15. 89504e470d0a1a0a0000000d4948445200000057000000ab08030000002446f03c00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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Unto the mount — Where the branches of trees would be naturally sought. Olive… pine… myrtle… palm… thick trees — Leviticus xxiii, 40, mentions only palms, thick trees, and willows. No special stress seems to have been laid on the kind of trees, but any and all kinds of trees, whose boughs would serve for making booths, might be sought. The word for pine is literally tree of fatness, and is usually understood of the wild olive, or oleaster, but this is far from certain. The Hebrew word occurs but twice elsewhere; in 1 Kings 6:23, where it is rendered olive tree, and in Isaiah 41:19, where it is rendered oil tree. The myrtle is here first mentioned in the Bible. Royle (in Kitto’s Cyclopaedia) speaks of its ancient and modern celebrity as “justly due to the rich colouring of its dark green and shining leaves, contrasted with the white starlike clusters of its flowers, affording in hot countries a pleasant shade under its branches, and diffusing an agreeable odour from its flowers or bruised leaves.” Thick trees denote any trees of thick foliage. 16. Upon the roof of his house — Nearly every available place would be used, and those who occupied houses in Jerusalem would find it most convenient to build their booths either on the flat roofs of their houses, or in their courts, the inclosed yards in the rear of their houses. The courts of the house of God — Here the priests and Levites would naturally build their booths, while those persons who were not residents of Jerusalem would make theirs in the street of the water gate, and in the street of the gate of Ephraim. The open space before the water gate was where all the people assembled to hear the public reading of the law. See on Nehemiah 8:1 and Nehemiah 3:26. The gate of Ephraim was doubtless in the northern wall, opening towards the territory of Ephraim. See on 2 Kings 14:13. 17. Since the days of Joshua… had not the children of Israel done so — The emphasis is on so. The feast of tabernacles had often been observed since the time of Joshua, but not in such a way as on this occasion, when all the congregation… made booths, and sat under the booths. “The words do not imply,” says Keil, “that since the days of Joshua to that time no booths at all had been made at the celebration of the feast of tabernacles, but only that this had not been done by the whole congregation. On former occasions, those who came up to Jerusalem may have regarded this precept as non-essential, and contented themselves by keeping the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making booths and dwelling in them for seven days.” 18. Day by day… he read — The people needed instruction, and the feast of tabernacles afforded a most suitable occasion for the public reading of the law. The law also enjoined such a public reading once in seven years at the feast of tabernacles. Deuteronomy 31:10-11. He read — That is, Ezra read, or caused to be read. He was, doubtless, assisted during the seven days by the priests and the Levites, as he had been on the first day of the month. Nehemiah 8:1-8. A solemn assembly — The same as the holy convocation mentioned in Leviticus 23:36. According unto the manner — Or, according to custom. Aside from the extensive reading of the law and the whole community dwelling in booths, which specially distinguished this particular feast, the other observances followed general usage. THE DAY OF AND PRAYER, Nehemiah 9:1-37. 1. The twenty and fourth day — Two days after the close of the feast of tabernacles. With fasting — Or, in fasting; in this way they observed the day. After the seven days’ feast came one day’s fast. They had left off weeping to observe the joyful feasts, (chap. Nehemiah 8:9,) now they return again to sorrow. With sackcloth — Black garments made usually of goats’ hair, (Revelation 6:12,) and used as a penitential garb by mourners when in great distress. Earth… them — Another sign of bitter humiliation and grief. Comp. Joshua 7:5 : 1 Samuel 4:12; 2 Samuel 1:2; Job 2:12. In the history of Israel each period, however short, of prosperity and joy seems to have had its dark background of adversity and sadness. 2. Seed of Israel — The pure descendants of Israel, as distinguished from the offspring of unlawful mixed marriages. Separated themselves from all strangers — Renounced all fellowship with the heathen, and dissolved all their marriages with strange women. Marriages of this character had been one of the great sins of the people which Ezra had corrected some time before, (Ezra 9, 10,) but even up to this time they were not all pure, and at a still later day Nehemiah had to contend again with the same evil.Nehemiah 13:23-30. Stood and confessed — As is more fully shown in the penitential prayer that follows after Nehemiah 9:5. 3. Read in… the law — In the same manner, probably, as on the first day of the month. Nehemiah 8:1-8. One fourth part of the day — About three hours, reckoning from the twelve hours of the labourer’s day. The first part of the day was devoted to the reading of the law; the second part to confession of sins and worship. 4. Stairs — Margin, scaffold. Probably the same platform, or “pulpit of wood,” used for the same purpose on the first day of the month.Nehemiah 8:4. The Levites — By comparing the names in this verse with those in Nehemiah 9:5, we find the name Bani twice in this verse and once in the next. The names Bunni and Chenani of this verse are not found in Nehemiah 9:5, and Hashabniah, Hodijah, and Pethahiah, do not appear in Nehemiah 9:4. Keil attributes these differences to a clerical error, but this is unnecessary. Some of the Levites who called upon the people to stand up and worship may not have been different from those who cried with a loud voice unto the Lord their God. We suppose that a large part of the worship of the latter half of the day was liturgical and antiphonal, and the penitential prayer that follows was probably prepared for the occasion, and recited by the Levites and the people alternately. Some parts may have been antiphonally recited by Levites alone, one party responding to the other. Other parts may have been recited by the people in response to the priests and Levites.The psalm that follows is a most impressive and admirable specimen of penitential prayer. With it should be compared the ninth chapter of David and Psalms 106. It recounts and bewails the numerous sins of Israel which brought upon them the righteous judgments of God. The Septuagint represents it as the prayer of Ezra, and introduces Nehemiah 9:6 with the words, and Ezra said, and Bertheau adopts this reading as the probable original Hebrew text. It is very probable that the prayer was composed by Ezra for this occasion, and it might have been uttered by him, or any other individual, in the name and behalf of the whole nation; but the call for the people to “stand up and bless Jehovah,” and the general form and phraseology of the prayer, place it among the liturgical psalms of the Old Testament, and show it specially suitable to be used by the whole congregation. 5. Stand up — The Levites thus call upon the congregation to join in offering the prayer, and probably the people, rising, responded, and blessed be thy glorious name, etc. And thus they continued, reciting and responding, through all this confession prepared for them by Ezra. For ever and ever — Hebrew, from everlasting to everlasting. Always and unceasingly is Jehovah to be praised. Exalted above all blessing — All worship and praise must fail fully to recognise and appreciate the worth and power of that NAME. 6. All their host — The glorious host of stars. Compare Genesis 2:1. Host of heaven worshippeth thee — Here the host of angels are intended. Compare Psalms 103:21; Psalms 148:2. 7. Abram… Abraham — See Genesis 17:5. For the various historical allusions throughout the chapter, see the marginal references. 10. Get thee a name — A wondrous fame for Almighty power over false gods. Jehovah made for himself such a name by the miracles which he wrought for Israel. As it is this day — Jehovah’s fame had not departed, for in Nehemiah’s time the miracles of the Exodus were still remembered and extolled. 15. Thou hadst sworn — Literally, as the margin, which thou didst lift up thy hand to give them. Allusion to the custom or ceremony of solemnly raising the hand in taking an oath. 16. They and our fathers — This should be rendered, and they, even our fathers. 17. Appointed a captain — According to Numbers 14:4 the Israelites only proposed among themselves to appoint a captain, but it is quite probable that they also carried their rebellion so far as actually to nominate a new leader. 22. Thou gavest them kingdoms and nations — Namely, the kingdoms and peoples of the land of Canaan. Divide them into corners — Or, divide them according to borders. That is, thou didst divide those kingdoms (their territory) according to definite boundary lines. The conquered land was distributed among the Israelites according to their tribes, as is recorded in the Book of Joshua So Bertheau and Keil explain; but others, as Gesenius, refer the suffix to the Israelites, thus: thou didst distribute them (the Israelites) into various quarters. 29. Withdrew the shoulder — Like the refractory ox or the “backsliding heifer” (Hosea 4:16) that rebels against the yoke. Compare Zechariah 7:11. 30. Forbear them — Margin, protract over them. An elliptical expression for prolonging one’s mercy or kindness. Compare the fuller form in Psalms 36:10; Psalms 109:12; Jeremiah 31:3. 32. All the trouble… that hath come upon us — Literally, all the distress which has found us; that is, the woes and judgments which had come upon them in consequence of their sins. THE SEALED , Nehemiah 9:38 to Nehemiah 10:27.38. Because of all this — In view of the people’s profound humiliation and penitence, as expressed in the preceding prayer. This verse properly belongs to chapter 10. We make a sure covenant — For the purpose of preserving and perpetuating the excellent feeling that now prevailed, the whole community entered at once into a written covenant to separate themselves from the heathen and remain true to Jehovah. Seal unto it — The word rendered seal is the passive participle sealed, and is evidently used in the sense of sealed instrument. Thus, literally, and upon the sealed, (document,) were our princes, Levites, priests; that is, the sealed instrument bore their names or signatures. Such solemn sealing of documents to ratify a treaty or covenant has been a custom in all ages. 1. Now those that sealed were, Nehemiah — Literally, And upon the sealed instruments were Nehemiah, etc. It was important that the heads of houses or families, and chief representatives of the nation, should sign the document. First came the name of the governor, the Tirshatha. See note on Ezra 2:63. Next is the name Zidkijah, perhaps the secretary to the governor, (compare Ezra 4:9; Ezra 4:17,) or else some other high official. Then follow (Nehemiah 10:2-8) twenty-one names of priests, seventeen Levites, (Nehemiah 10:9-13,) and forty-four of the chief of the people, (Nehemiah 10:14-27.) 2. Seraiah is called in Nehemiah 11:11, “the ruler of the house of God,” and Keil supposes he signed the document in place of the high priest. Azariah is probably a clerical error, or corruption of Ezra. Compare the list in Nehemiah 12:1-7. 14. Parosh, Pahath-moab, Elam — These and other names in this list are identical with names found in the list of those who returned from the captivity nearly a hundred years before. Ezra ii; Nehemiah 7. Thus in many houses ancestral names were perpetuated in the children. But we are not to suppose that the persons named in this list were identical with those of the same names in the older list of Ezra 2. OATH OF THE PEOPLE TO KEEP THE LAW, Nehemiah 10:28-31. 28. The rest of the people — Those represented by the heads of the nation who had sealed the covenant. While their chiefs sealed the covenant the people bound themselves, by a most solemn oath, to observe all that the covenant contemplated — to observe all the law. 29. Entered into a curse, and into an oath — Bound themselves by publicly uttered vows, and invoked upon themselves the curse of God should they prove unfaithful to their oaths. 31. We would not buy… on the sabbath — Such breaking of the Sabbath had prevailed among them before this. Or on the holy day — The day of any of the great religious festivals, on which the law forbade all servile work. Numbers 29:1-7; Numbers 29:12. Seventh year — See the law in Exodus 23:11; Leviticus 25:4. Exaction of every debt — Literally, the debt of every hand. “So called either because the debtor promised to pay by giving his right hand, or because the hand is the instrument and emblem of deposit, trust. Some editions read here îùׁ ?à, burden, which is less well.” — Gesenius. See the law in Deuteronomy 15:1-2. FOR THE TEMPLE SERVICE, Nehemiah 10:32-39.Having entered into a solemn covenant to keep the law, it was necessary that the people make provision for the support and regular observance of the holy service at the house of God. Such arrangements were accordingly made without delay. 32. We made ordinances — Laws, rules, regulations. Nehemiah writes in the name of the whole community. The third part of a shekel — About eighteen cents, the silver shekel being valued at fifty-three cents. This was according to the law which ordained that half a shekel should be annually paid for the support of the holy service by every man twenty years old and upwards. See Exodus 30:13-16. In view of the poverty of the people, it was now lowered to one third of a shekel, but later it was raised again to a half shekel. Matthew 17:24. 33. The showbread — Which was to be prepared of fine flour, and set in two rows in the holy place of the house of God. See Leviticus 24:5-9. The continual meat offering, and… burnt offering — Two lambs a day, one in the morning, and the other at evening. Numbers 28:3-8. Of the sabbaths — The burnt offering prescribed for every sabbath. See Numbers 28:9-10. Of the new moons — See Numbers 28:11-14. The set feasts — The passover, the feasts of trumpets, and the feast of tabernacles. Numbers 28:16-29, 28:39. For the holy things — The holy or consecrated gifts, such as oxen and sheep, which were to be used in sacrifice, (compare 2 Chronicles 29:33,) and also other offerings that might be used in the holy services. For the sin offerings — Especially on the great day of atonement. Leviticus 16:29-34; Leviticus 23:27-32. All the work — All the divine service. They provided for all that was necessary to insure the regular performance of the temple service according to the law. When Ezra first went up from Babylon to Jerusalem, Artaxerxes decreed that provision for the house of God should be made from the royal treasure-house, (Ezra 7:20-23;) but it is probable that this arrangement had ceased, and the service of the temple had become much neglected. Hence Nehemiah’s reforms. 34. Cast the lots — See note on Joshua 13:6. The wood offering — Large quantities of wood were necessary to the continual burnt offerings, and some provision must have been made for it from the first. The law (Leviticus 6:12) said, “The fire upon the altar shall be burning in it; it shall not be put out; and the priest shall burn wood on it every mornings,” etc.; but we find in the law no specific precept for providing wood for the altar. Josephus (Wars of the Jews, Nehemiah 2:17; Nehemiah 2:6) mentions “the festival of Xylophory, (ξυλοφοριων, wood-bearing,) upon which the custom was for every one to bring wood for the altar, that there might never be a want of fuel for that fire which was to be always burning.” At times appointed year by year — Probably several days each year were set apart for this purpose, for Bertheau’s opinion, that there was but one day in the year for bringing wood, has no support. Keil thinks that “the order was settled for several years, and not that all the different houses contributed in each year.” The Mishna, as quoted by Lightfoot, (Hor. Hebrews, on Matthew 1:1,) says: “The seasons for wood-carrying by the priests and people were nine. The first of Nisan, for the sons of Erach, the son of Judah; the twentieth of Tammuz, for the sons of David, the son of Judah; the fifth of Ab, for the sons of Parosh, the son of Judah; the seventh of the same month for the sons of Jonadab, the son of Rechab; the tenth of the same for Sennaah, the son of Benjamin,” etc. 35. To bring the firstfruits — Compare marginal references. The true Israelite sought to dedicate the first and best of all things to his God. 36. The firstborn of our sons — To be redeemed, according to the law of Num 18:15-16. As it is written in the law — Compare, for all these items, the marginal references. 37. The firstfruits of our dough — The “wave loaves” described in Leviticus 23:17. The tithes — For these were holy to Jehovah.Leviticus 27:30. 38. The priest… shall be with the Levites — To superintend the tithing, and see that the tithe of the tithes was duly placed in the treasury of the temple for the priests, the sons of Aaron. See the law in Numbers 18:26-28. The chambers — Hezekiah had prepared chambers in which to store tithes in the first temple, (2 Chronicles 31:11-12,) and similar ones were again provided after the exile. 39. We will not forsake the house — By failure to provide wood, and offerings, and tithes, according to the law. This covenant also bound the priests and Levites to their proper work of seeing that the temple service was constantly attended to, and that no man left his post of duty. We find in Nehemiah 13:10-11, that this covenant was soon after broken. Backsliding followed reform. THE OF , Nehemiah 11:1-2.According to Nehemiah 7:4-5, the nation had assembled at Jerusalem to reckon its numbers and devise some plan for increasing the population of the city, which was large and but thinly peopled. Nehemiah improved the occasion, first of all, to instruct the people in the law, and observe the feasts of the seventh month, and also make provision for the regular observance of the temple service. The people were brought to feel their oneness, and caught again the enthusiasm and zeal of the true old theocratic spirit. Having devoted the three chapters preceding to a narration of those most important facts, the writer now proceeds to tell in a few words how the population of the holy city was increased. 1. The rulers… dwelt at Jerusalem — A noble example. While the city was exposed to dangerous attacks, and the inhabitants were few and feeble, the rulers stood at their posts of duty. So at a later day, when persecution drove all the Christian population from Jerusalem, the apostles remained there still. Acts 8:1. The rest of the people — That is, all the people who were not residents of Jerusalem. One of ten — A tithe of the people. According to the register of chap. vii, the whole congregation numbered forty-two thousand three hundred and sixty. This number had probably not greatly varied since the time of Zerubbabel, and the population of the city was probably increased by not far from four thousand persons. The holy city — Jerusalem; so called from being the seat of the temple and of the national worship, and the center of numerous holy associations. 2. The men, that willingly offered themselves — Those who, being chosen by lot, willingly consented to remove their residence to Jerusalem. The words do not imply that any on whom the lot fell showed unwillingness to remove to the holy city. Doubtless all who were thus chosen cheerfully acquiesced, and, consulting not their own security so much as the public good, received the blessings of a grateful people. LIST OF THE CHIEFS OF THE , Nehemiah 11:3-16.A comparison of this list with that of 1 Chronicles 9, (where see notes,) shows that they both agree in their plan, and in a considerable number of their names. The differences are too many to allow the opinion that the lists are substantially identical, and that each is an imperfect transcript of an older and fuller catalogue of names. The list in Chronicles contains, according to its heading, the names of those who first settled in their possessions after the exile; the present list is of later date, and belongs to the times of Nehemiah. 3. The chief of the province — The chiefs or heads of families who represented the entire province of Judea in the time of Nehemiah. This providence was then one of the subdivisions of the Persian empire. But in the cities of Judah — Rather, and in the cities of Judah. The list contains the names of chief fathers dwelling in other cities of the province as well as in Jerusalem. See Nehemiah 11:25-36. Israel — This word here denotes the entire body of the covenant people, (the laity, so to speak,) exclusive of the four special classes next named. 14. Son of one of the great men — So the Septuagint and Vulgate read, but incorrectly. The Hebrew is to be taken as a proper name, son of Haggedolim. 16. The outward business of the house of God — Not the same as “the outward business over Israel,” which was done in the capacity of “officers and judges.” 1 Chronicles 26:29. It was a business that had special relation to the temple, but its exact nature is at present matter of conjecture. We naturally suppose that it consisted in care for the buildings and furniture, and the collection and arrangement of provisions for the temple service. 17. The principal to begin the thanksgiving — He was the precentor and chief musician, like Asaph, mentioned in 1 Chronicles 16:5. Bakbukiah the second — Second in rank; next in position and authority to Mattaniah. 21. Dwelt in Ophel — See on Nehemiah 3:26. 23. The king’s commandment — The king here referred to is not David, who originally arranged and made provision for the Levites, (1 Chronicles 23-26,) but the Persian king, Artaxerxes, who gave commandment concerning them to Ezra. Compare his decree, Ezra 7:12-26. A certain portion — àîðä, a firm, or sure agreement, a covenant. The English version gives the view of many interpreters, who understand that a stipulated allowance of food was granted to the singers. But the Hebrew may be thus literally rendered: and an agreement was upon the singers, a matter of day in its day. That is, the singers were bound by a settled agreement to perform a certain amount of service on each particular day. Each day had its own matter of service for these singers. Perhaps, however, the thought of allowance may also be included. 24. Pethahiah… at the king’s hand — That is, at the court of the Persian monarch. He was at the king’s hand as a private counsellor, having in charge all the interests of the Jewish people. He was allowed frequent access to the king, and so in all matters concerning the people he must have been a most important and responsible agent and representative of his nation at the seat of government. 25. And for the villages — Or we may render, now in respect to the villages. The writer thus turns to an enumeration of the towns or villages of the province in which children of Judah and Benjamin dwelt.Kirjath-arba — The same is Hebron. See on Joshua 10:3. Dibon is probably identical with the Dimonah of Jos 15:22, and Jekabzeel with the Kabzeel of Jos 15:21; towns in the extreme south of Judah, whose sites have not been clearly identified. 26-35. On Moladah, see Joshua 15:26. Beer-sheba — Joshua 15:28.Ziklag — 1 Samuel 27:6. Jarmuth — Joshua 15:35. Lachish — Joshua 10:3. Valley of Hinnom — Joshua 15:8. Geba — Joshua 18:24. Michmash — 1 Samuel 13:2. Aija and Beth-el — Joshua 7:2. Anathoth — Joshua 21:18. Nob — 1 Samuel 21:1. Ananiah — Perhaps the modern Beit Hanina, some three miles northwest of Jerusalem. Ramah — Joshua 18:25. Gittaim — 2 Samuel 4:3. Hadid — Perhaps the modern Haditheh, a few miles east of Lod, or Lydda. Neballat — The modern Beit Nebala, a little northeast of Lod. Lod and Ono — Lod is the Lydda of the New Testament, (see on Acts 9:32,) and Ono is probably to be sought at Kefr Anna, a few miles north of it. See on Nehemiah 6:2. The valley of craftsmen is, perhaps, identical with the plain of Ono, mentioned Nehemiah 6:2. Compare 1 Chronicles 4:14. The other towns mentioned in this section are unknown. 36. Divisions in Judah, and in Benjamin — Rather, divisions of Judah to Benjamin. That is, divisions of Levites that had previously belonged to the tribe of Judah by having their homes in that tribe, were now assigned to Benjamin. This was probably done to equalize or rectify the proportion of Levites to each tribe. LISTS OF THE PRIESTS AND LEVITES, Nehemiah 12:1-26.In these verses we have, first, the list of priests and Levites that went up from Babylon with Zerubbabel, 1-9; next follows a genealogy of the high priests from Jeshua to Jaddua, 10-11: then the names of the chief fathers of the priestly houses in the days of Joiakim, 12-21; and, finally, sundry statements concerning the Levites, 22-26.It will be observed that the names in Nehemiah 12:1-9 appear again with but a few changes in Nehemiah 12:12-21, and many of them are also identical with names in the list of Neh 10:1-13. According to Keil, “the difference between the names in the two lists of chapters 10 and 12 is to be explained simply by the fact that the names of those who sealed the covenant, Nehemiah 10, are names neither of orders nor houses, but of heads of houses living in the days of Ezra and Nehemiah. Of these names a portion coincides, indeed, with the names of the orders and houses, while the rest are different. The sameness of names does not, however, prove that the individuals belonged to the house whose name they bore. On the contrary, it appears from Nehemiah 12:13; Nehemiah 12:16, that of two Meshullams, one was the head of the house of Ezra, the other of the house of Ginnethon.”The names of the priests in Nehemiah 12:1-7 are twenty-two, all descendants of Jedaiah, Immer, Pashur, and Harim, named in Nehemiah 7:39-42. According to the Talmud, “four divisions of priests returned from captivity, namely, Jedaiah, Harim, Pashur, and Immer. These the prophets of the returned captives again divided into twenty-four; whereupon their names were written upon tickets and put in an urn, from which Jedaiah drew five, and each of the other three before-named divisions as many. It was then ordained by those prophets that even if the division of Jehoiarib (1 Chronicles 24:7) should return, Jedaiah should, nevertheless, retain his position, and Jehoiarib should be associated with him.” In all this we observe how the returned exiles struggled to restore and preserve their ancient institutions and orders. 22. The Levites… to the reign of Darius the Persian — The grammatical connexion of the parts of this verse it is difficult to determine. The whole verse seems to be the heading or superscription of a list of names, and, indeed, the whole passage (Nehemiah 12:22-26) has a fragmentary aspect, like disconnected parts of some more extensive document. It is evident from this verse that a register of the chief fathers of the priests and Levites was kept until the reign of Darius. But who was this Darius the Persian? According to Josephus, (Ant., Nehemiah 11:8; Nehemiah 11:4-5,) Jaddua was the name of the high-priest who was contemporary with Alexander the Great, the conqueror of Darius Codomannus. This Darius was the last king of Persia, and must have reigned so long after the time of Nehemiah, that if the Jaddua of this verse was his contemporary, this passage must have been written later than the age of the supposed author of this book.There are three methods of obviating these difficulties: 1.) This verse may have been inserted by a later hand. Into a passage so aphoristic as this, such an interpolation might have easily crept. This supposition is favoured by the insertion of “and” before the name of Johanan, as if that name had originally ended the list; and also by the mention, in the next verse, of Chronicles that were continued to “the days of Johanan.” 2.) The Jaddua of this verse may have been a different person from the one mentioned by Josephus as contemporary with Alexander. 3.) Most interpreters identify this Darius the Persian with Darius Nothus, who, after a few months of anarchy in the royal family, succeeded his father, Artaxerxes Longimanus, and reigned nineteen years. Nehemiah might easily have been living in his day, and the Jaddua of Josephus might have been then a young man. For, according to Nehemiah 13:28, Joiada had in Nehemiah’s time a son who was married, and, therefore, the oldest son. Johanan might have begotten Jaddua some years before this. Accordingly in bringing down these registers to his own time, Nehemiah recorded the name of Jaddua as then living and prospectively high priest, though not yet in office.If these representatives of four successive generations in the high priest’s family were all living at one time, we may see a reason for thus recording their names even though one or more of them had not yet entered upon his office. One of the sons of the high priest had married Sanballat’s daughter, and erected a false worship on Mount Gerizim; and such a pollution in the priesthood may have shaken the faith of many a pious Jew. But it would restore confidence to note the remarkable providence of God in preserving at such a time four generations of high priests to look each other in the face at once. 23. The sons of Levi — This expression comprehends both priests and Levites, and is therefore more general than the term the Levites, which is used in distinction from the priests. The book of the Chronicles — Not our present book of “Chronicles,” but the public annals of the Jewish nation, from which all these registers were probably derived. Until the days of Johanan — The preceding verse mentions registers kept until the reign of Darius the Persian, a date apparently later than the time of Johanan; and this favours the opinion of some that the mention of Darius and Jaddua is a later interpolation. But if this Persian king were Darius Nothus, then his reign and the days of Johanan were contemporaneous, and Nehemiah himself may have written these words. 24. The commandment of David — See 1 Chronicles 16:4; 1 Chronicles 23:30. Ward over against ward — One company of singers opposite another company, so as to worship antiphonally. See note on Ezra 3:11. 25. The thresholds of the gates — Rather, treasuries, or store chambers of the gates; chambers located near the gates, and used for the storing of temple goods. Comp. 1 Chronicles 26:15, note. 27. They sought the Levites — Having been duly registered and organized for service, the Levites dwelling in the various cities of Judah outside of Jerusalem could easily be summoned to keep the dedication. Only a part of the Levites dwelt in Jerusalem, Nehemiah 11:15-18. The rest had their places assigned them in the province. Cymbals, psalteries — See on 1 Samuel 10:5, and 2 Samuel 6:5. 28. The plain country — The ciccar, (äëëø.) The word is always elsewhere applied to the Jordan valley, but the additional phrase round about Jerusalem has led most interpreters to understand here the country immediately around Jerusalem. Keil, however, with good reason, adheres to the established usage of the word. Villages of Netophathi — Towns in the vicinity of Netopha, a village apparently in the neighbourhood of Bethlehem, (comp. Nehemiah 7:26; 1 Chronicles 2:54,) but not yet with certainty identified. Some suggest its identity with Beit Nettif, about fifteen miles southwest of Jerusalem. 29. House of Gilgal — Or Beth-gilgal; probably the modern Jiljilia, about half way between Jerusalem and Shechem. Geba — See on Joshua 18:24. The site of Azmaveth is unknown. The singers had builded them villages — That is, new villages or towns, in the immediate vicinity of those just named. 30. Purified themselves… people… gates… wall — This was probably done by the sprinkling of water, (Numbers 19:18,) and the offering of sacrifices. Compare 2 Chronicles 29:21. 31. The princes of Judah are here, as usual, the political chiefs or representatives of the new community. It was important for all these, as well as for Nehemiah himself, to appear in the great processions which were so prominent a part of the ceremonies of the day. Two great companies of them that gave thanks — Or, two great choirs. One of these was to go, as a body of musicians, before each of the great processions. One went on the right… toward the dung gate — The two processions seem to have started near the valley gate, (Nehemiah 2:13,) and this one going southward, passed round the southwestern corner of the city, near which was the dung gate. See on Nehemiah 2:13; and Plan, page 444. 32-34. Hoshaiah was probably a leading chief among these princes of Judah. Keil maintains that all the names in Nehemiah 12:33-34 are the names of princes; while others hold that they are names of priests, being identical with priestly names occurring elsewhere in this book. This latter argument, however, is not conclusive, for princes might have names identical with certain priests, and the special designation of “priests’ sons” in Nehemiah 12:35 seems rather to confirm the view of Keil. Ezra, here, is not the distinguished priest and scribe who is mentioned in Nehemiah 12:36; and Judah and Benjamin are not the names of the tribes, but of individuals among the princes. The name Judah occurs again in Nehemiah 12:36 among the priests’ sons. 36. The musical instruments of David — Such instruments as David invented, and introduced into the sacred service. Comp. 1 Chronicles 15:16; 1 Chronicles 23:5; 2 Chronicles 29:26. 37. At the fountain gate — Near the pool or fountain of Siloam.Nehemiah 3:15. Which was over against them — Rather, and before them, (ðâãí,) referring not to the position of the gate but to the advance of the procession. The word is here used as in Joshua 6:5; Joshua 6:20, in the sense of straight forwards. The procession passed by the fountain-gate, and straight forwards they went up by the stairs of the city of David. These stairs were situated somewhere on the eastern slope of Zion. Nehemiah 3:15. At the going up of the wall — Or, in the ascent to the wall. The exact meaning is difficult to determine. The reference may be to some ascent by which the procession moved up to the wall, or went up upon it; or to some rise of ground over which the wall itself was built. Bertheau thinks it was an ascent by which the procession mounted upon the wall, having descended from it at some previous point. Above the house of David — The probable meaning is, opposite to the building or place where David once had his royal dwelling. Unto the water gate — Somewhere in the vicinity of the bridge over the Tyropoeon, which connected mounts Zion and Moriah. Nehemiah 3:26. It opened upon a broad street in which the people gathered to hear the law read. Nehemiah 8:1. In this broad place, perhaps, both processions united, and marched together to the house of God. Nehemiah 12:40. 38. The other… went over against — That is, on the opposite side of the city. As the first company went to the right, (Nehemiah 12:31,) these went to the left, following the wall around, until both processions met near the water gate. Tower of the furnaces… broad wall — See notes on Nehemiah 3:8; Nehemiah 3:11. 39. Gate of Ephraim — In the northern wall, opening out in the direction of Ephraim’s territory. See on 2 Kings 14:13. Old gate… sheep gate — See Plan, page 444, and notes on Nehemiah 3:1; Nehemiah 3:3; Nehemiah 3:6. Stood still in the prison gate — Came to a halt at that point. The position of the prison gate is uncertain, but was probably near the southwestern corner of the temple area, and not far from the water gate, where the other procession halted. See on Nehemiah 12:37. 40. So stood — Rather, and they stood. The two processions probably united in the street before the water gate, or else in the temple area, and at once proceeded into the courts of the temple, where they stood and worshipped together. 43. Joy of Jerusalem — The joy of the people over their completed work, and the prospect of peace and prosperity. Their hosannas, says Wordsworth, “may be caught up and re-echoed by us, when we look forward to the time when the Church militant will have encircled the world, and have completed her mission in preaching the Gospel and in building up her walls; and when the two companies of Gentile and Jew will meet together at the heavenly Zion, and join in one song of united praise to God. Then will the saints see the jewelled walls, and the gates of pearl, and the streets of pure gold, of the heavenly Jerusalem, (Revelation 21:11-21,) and will sing hallelujahs to God and the Lamb, and dwell forever there.” SECTION THIRD.’S LATER REFORMS. Nehemiah 12:44 to Nehemiah 13:31. , Nehemiah 12:44-47. 44. At that time — This seems certainly to refer to the time of the dedication of the walls of Jerusalem, and hence some have very naturally supposed that the wall was not dedicated till after the thirty-second year of Artaxerxes, when Nehemiah came the second time to Jerusalem. See introductory note before Nehemiah 12:27. Chambers for the treasures — Store chambers; rooms in the temple for the storing of such things as offerings… firstfruits,… tithes, which were gathered in for the support of the sacred services. It was necessary for certain responsible persons to have charge of these important chambers and their stores. Fields of the cities — The suburbs or outlying fields that were attached to the different cities of Israel. The Israelites lived not on their lands, but in cities, from which they went forth at seed-time and harvest to sow and reap. So the fields of Boaz were in the vicinity of Bethlehem, but he abode in the city. Portions of the law — That is, portions prescribed by law for the priests and Levites. See Numbers 18:20-24; Deuteronomy 18:1-8. Judah rejoiced for the priests — That is, had great joy and comfort in their ministry and service, and gave willingly for their support. That waited — Literally, the ones standing; that is, standing to minister before the Lord. Compare Deuteronomy 10:8. 45. Kept the ward of their God — Or, kept the charge of their God; looked after all the sacred interests committed to their oversight and care. Compare Leviticus 8:35. The ward of the purification — The charge of “the purifying of all holy things.” 1 Chronicles 23:28. The rooms and vessels of the temple were to be purified, and called for the special appointment of persons for that work. According to the commandment of David — See 2 Chronicles 8:14; and comp. 1 Chronicles 25-26. 46. For in the days of David and Asaph — So these Levitical appointments were no new invention of Nehemiah, but a restoration of a usage old as the times of David. The “and” before Asaph seems to be s clerical error. It is better to read, In the days of David Asaph was chief, etc. 47. Gave the portions — The tithes and other contributions necessary for the support of the singers and porters. They sanctified holy things unto the Levites — They set apart, as things consecrated to holy uses, the portions designed for the Levites. Instead of holy things it is better simply to substitute them, referring to the portions just named. And the Levites sanctified them unto the children of Aaron — The Levites were required to give a tithe of the tithes (compare Nehemiah 10:38) to the priests, here called sons of Aaron. So of all the tithes committed to them they set apart a tenth for the priests. “Ye also shall offer a heave offering unto the Lord of all your tithes,” etc. See the law in Numbers 18:26-29. THE FROM , Nehemiah 13:1-3. 1. On that day — This is to be understood in the same sense as at that time, in Nehemiah 12:44. But no doubt public readings of the law took place frequently during Nehemiah’s administration. The book of Moses — Here it is evident that the Book of Deuteronomy, from which they read on that occasion, was regarded as the work of Moses. Its Mosaic authorship was not questioned in Nehemiah’s day. Found written — The passage referred to is in Deuteronomy 23:3-6, and reads as follows: “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord forever; because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee. Thou shalt not seek their peace nor their prosperity all thy days forever.” 3. They separated from Israel all the mixed multitude — Literally, separated all mixture from Israel. The word òøá, mixed multitude, is used of the people of foreign blood who accompanied the Hebrews out of Egypt, (Exodus 12:38,) and afterwards lusted after flesh. Numbers 11:4. It may, therefore, refer to any non-Israelitish people. So according to the true spirit of the law they separated themselves from all foreigners, not from Ammonites and Moabites only. Marriage with unbelievers is fraught with so much danger that it is discountenanced in the New Testament also. 2 Corinthians 6:14. Intermarriage and association with foreigners was an evil against which both Ezra and Nehemiah had to fight repeatedly. Compare Nehemiah 13:23-30, and Nehemiah 9:2; also Ezra 9-10, notes. OF THE CHAMBER BY TOBIAH, Nehemiah 13:4-9. 4. Before this — Before the separation of the mixed multitude from Israel. Eliashib the priest — The high priest mentioned in Nehemiah 3:1. Oversight of the chamber — “Such oversight of the chambers of the temple would certainly be intrusted to no simple priest, though this addition shows that this oversight did not form part of the high priest’s office.” — Keil. Allied unto Tobiah — In what particular way is unknown. Perhaps the Jewess whom his son Johanan had married (Nehemiah 6:18) was a relative of the high priest. See on Nehemiah 2:10; Nehemiah 6:18. 5. Great chamber — Formed, probably, as Piscator suggests, by removing the partitions from several contiguous chambers, and thus throwing them all into one. The variety of stores aforetime kept in these chambers confirms this view, as well as the mention of chambers in Nehemiah 13:9. Tobiah used it as a dwelling, Nehemiah 13:8. 6. All this time was not I at Jerusalem — Else such profanation of the temple would not have been tolerated. Two and thirtieth year — After having been governor of Jerusalem for twelve years. See Nehemiah 5:14. King of Babylon — Artaxerxes is so called, because he ruled all the dominions of the ancient kingdom of Babylon. See note on Ezra 6:22. Came I unto the king — When Nehemiah left the Persian court he set a time for his return, Nehemiah 2:6, note. The time originally set may have been extended, but after twelve years’ absence, loyalty to the king required his return to the court. After certain days — Hebrew, at the end of days; an indefinite period, perhaps several years. Obtained I leave — The Hebrew indicates that he obtained leave of absence this second time only by an earnest petitioning. See margin. 8. I cast forth all the household stuff — The violence of the act was expressive of his indignation and grief. The mention of household stuff shows that Tobiah had used the chamber for his residence while at Jerusalem. 9. Cleansed the chambers — By carrying forth all the filthiness, and sanctifying them again to holy uses. Comp. 2 Chronicles 29:5; 2 Chronicles 29:15-16; 2 Chronicles 29:18. THE OF THE LEVITES , Nehemiah 13:10-14. 10. The portions… had not been given — The arrangements narrated in Nehemiah 12:44-47 had not been carried out, and consequently the ministers of the temple had been obliged to flee every one to his field, in order to procure sustenance for himself. The evil example of the high priest had spread demoralization among all the Levites, and we have the dark picture of this corruption of priests and people vividly presented to us in the prophecy of Malachi. 11. The rulers — Whose duty it was to see that the tithes were collected, and the temple service properly sustained. Why is the house of God forsaken — They had bound themselves not to forsake the house of God, Nehemiah 10:39, where see note. Nehemiah now demands why they have violated that solemn covenant. I gathered them — That is, gathered the Levites, who had gone to seek sustenance in the fields of their cities, (Nehemiah 13:10,) and restored them to their proper places in the temple service. 12. Then brought all Judah the tithe — No doubt the words of the prophet Malachi, (Malachi 3:10,) as well as those of the governor, were instrumental in bringing about this result. The prophet charged them with robbing God, but at the same time reminded them of Jehovah’s long-suffering and mercy: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Nehemiah’s rebuke was effectual, the prophetic challenge of Malachi was accepted, and a blessed reformation was wrought. 13. I made treasurers — Thus re-establishing what he had himself done once before. Nehemiah 12:44. Shelemiah… Zadok — Probably the same mentioned in Nehemiah 3:29-30. They were probably aged men of unsullied character, and, therefore, counted faithful, and fit to be trusted with this responsible work. 14. Remember me — Comp. Nehemiah 5:19, note. Wipe not out — Nehemiah conceives of his work as recorded in a book, and prays that it may not be erased, nor blotted out and forgotten. Having been wrought and registered, he desired that it might stand. “He does not say, Publish to the world my good deeds, but, Wipe them not out; he does not say, Reward me, but, Remember me — the prayer of the penitent on the cross.”— Wordsworth. Good deeds — Hebrew, kindnesses; that is, pious acts, springing out of tender regard for the house of God. Offices thereof — That is, its usages and rites. SABBATH STOPPED, Nehemiah 13:15-22. 15. Treading winepresses — The press consisted of two vats, one situated higher than the other. The grapes were trodden in the higher vat, from which the expressed juice ran into the lower one. Dr. Robinson found an ancient winepress a few miles east of Antipatris. It had been dug in a ledge of rock, the upper vat being eight feet square and fifteen inches deep, and the lower four feet square by three feet deep. The treading of the wine-press on the sabbath was an express violation of the fourth commandment, (Exodus 20:8-11,) and also strange forgetfulness of a recent covenant. Nehemiah 10:31. 16. There dwelt men of Tyre — These Tyrians are not to be understood as having permanent abodes in Jerusalem, but dwelling only temporarily there in order to carry on the traffic here mentioned. 18. Did not your fathers thus — The prophet Jeremiah had occasion to rebuke his people for this same evil. “Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers. But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” 20. Lodged without Jerusalem — This enabled them to carry on their impious traffic to some extent without the gates, and, as Keil observes, “because egress from the city could not be refused to the inhabitants, the rest of the Sabbath was broken outside the gates.” 21. I will lay hands on you — Proceed to violent measures, and arrest and treat you as criminals. 22. The Levites… should cleanse themselves — By certain ceremonies, as in Nehemiah 12:30. Come and keep the gates — Literally, coming keeping the gates. The meaning is, that in addition to the ordinary gate keepers, certain Levites were detailed to see that the gates of the city were properly guarded during the Sabbath. A reason for this may have been the moral influence which the sacred character of the Levites would be supposed to exert. To sanctify the sabbath day — That is, to secure its sanctity by preventing further profanation, like that mentioned in Nehemiah 13:15-16. FOREIGN , Nehemiah 13:23-31.“The sin of mixed marriages was one of the crying sins of the Jews at this time. The greatness of the sin arose from the fact that it tended to defeat one of the purposes of the Mosaic economy. God isolated the Jews from all other nations that they might be a nursery for the great ideas of religion that were to be elaborated in the history of the world, and a stock from which he would bring forth the Messiah. All mingling with other nations, who had not been trained in this way and preserved for this purpose, tended to defeat this design. Especially was this true of matrimonial alliances. Heathen women retained a natural longing for the indulgences of their own religion, and easily led their husbands into guilty compliances. The women of Moab and Philistia, and the wives of Solomon, furnish mournful proofs of this fact. They led their infatuated husbands and paramours into the grossest idolatry. They, therefore, who chose heathen wives, thereby rejected the God of Israel.” — T.V. Moore.23. Saw I Jews — That is, he observed, or his attention was called to, certain Jews who had contracted foreign marriages. Perhaps he observed this during some journey through the province, for these Jews seem not to have lived in Jerusalem. Had married wives — Literally, had caused to dwell. An expression originating in the custom of the husband’s bringing his wife home to dwell in his own house. Ashdod — One of the principal cities of the Philistines. See on Joshua 11:22. 24. The speech of Ashdod — Supposed to have been an Indo-Germanic language. Not speak… Jews’ language — Hebrew, and none of them knowing to speak Jewish. The children would naturally speak the language of their mothers. According to the language of each people — Better, as margin, of people and people; that is, of this or that people to whichsoever the mother belonged. “From the circumstance that a portion of the children of these marriages were not able to speak the language of the Jews, but spoke the language of Ashdod, or of this or that nation from which their mothers were descended, we may conclude with tolerable certainty that these people dwelt neither in Jerusalem nor in the midst of the Jewish community, but on the borders of the nations to which their wives belonged.” — Keil. 25. I contended with them — By rebuke and expostulation, as he had done with the rulers and nobles. Vers. 11, 17. Cursed them — Comp. Malachi 3:9. He went beyond mere expostulation, and pronounced them cursed of God in having thus violated the Divine law. Smote certain of them — As governor he had them scourged as public offenders. Compare Deuteronomy 25:2-3. Plucked off their hair — A penalty designed to be both painful and disgraceful. The offence was too great to be allowed to pass without severe treatment. Made them swear — As Ezra had made the people, guilty of the same offence, do some years before. Ezra 10:5. Not give your daughters — The principal members of the community had taken the same oath during Nehemiah’s administration, (Nehemiah 10:30;) but, perhaps, the ones now guilty were not among that number. 26. Outlandish women — That is, foreign women. The word outlandish, from the Anglo-Saxon utlendisc, is now obsolete in the sense in which it is here used. The reference to Solomon was exceedingly appropriate. See 1 Kings 11:1-9. 27. Shall we then hearken unto you — Shall we hear to you, that is, in the sense of accepting your views, and consenting to your evil action in this matter? Less simple, we think, is the construction of Bertheau and Keil, who take ðùׁ ?îòas third person, Niphal: for you is it hard to do, etc.; that is, is it not unheard of for you to do so great an evil? 28. One of the sons of Joiada — Not Jonathan or Johanan, (Nehemiah 12:11; Nehemiah 12:22,) but a younger and less prominent member of the high priest’s family. The fact, however, that he was a son of the high priest made the matter of his foreign marriage the more notorious, and called for the greater severity on the part of the governor. Sanballat — See on chapter Nehemiah 2:10. I chased him from me — Expelled and banished him from the province of Judea. Josephus (Antiq., Nehemiah 11:7; Nehemiah 11:2) relates this incident of Manasseh, a brother of Jaddua, and places it in the reign of Darius Codomannus the last king of Persia. In this, as in some other things, he seems to have fallen into a confusion of names and dates. He also relates how the excommunicated priest went over to Sanballat and became high priest of the Samaritan temple which was built upon Mount Gerizim. 29. Remember them — All who were involved in the sin of Joiada’s son. They… defiled the priesthood — By being parties in the contraction of this marriage with a foreign woman. If it were sinful — a breach of the law — for any Israelite to marry a heathen wife, much more so for a son of the high priest to do it. The law expressly forbade a high priest to marry a widow, or a divorced woman, or profane, or harlot, or any but a virgin of his own nation. Leviticus 21:14. Hence this marriage of the high priest’s son was a breach of the covenant of the priesthood, and of the Levites. Compare Malachi 2:1-8. For though this apostate son of Joiada were not himself high priest, his marriage with a foreign woman was a stigma on his father’s family. 30. Thus cleansed I them — This verse is a concluding summary of Nehemiah’s reforms. Appointed the wards — See Nehemiah 12:44-47. 31. For the wood offering… and for the firstfruits — See Nehemiah 12:44; Nehemiah 10:34; Nehemiah 10:38. 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The rest is at https://www.sermonindex.net/commentary/whedon/