The chapter continues the memoir-shaped narrative associated with Nehemiah, preserving his account of post-wall organization and a genealogical register of the returned community.
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Nehemiah 7
Nehemiah Orders the Restored City and Recovers the Register of the Returned Exiles
God's restored people must be guarded, ordered, remembered, and prepared for worship because completed walls are not enough without covenant identity and faithful leadership.
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Chapter Summary
God's restored people must be guarded, ordered, remembered, and prepared for worship because completed walls are not enough without covenant identity and faithful leadership.
Overview
Nehemiah 7 argues that visible restoration must be followed by ordered covenant life, faithful leadership, guarded access, genealogical continuity, worship integrity, and preparation for renewed submission to God's Word.
Context
The restored covenant community of Judah and later readers learning that restoration requires not only completed structures but ordered leadership, guarded worship, covenant identity, and continuity with God's returning people.
The wall has been completed and the doors have been set. Jerusalem now needs ordered governance, guarded access, faithful leadership, and a renewed awareness of the people who belong to the restored covenant community.
God's restored people must be guarded, ordered, remembered, and prepared for worship because completed walls are not enough without covenant identity and faithful leadership.
The chapter continues the memoir-shaped narrative associated with Nehemiah, preserving his account of post-wall organization and a genealogical register of the returned community.
The restored covenant community of Judah and later readers learning that restoration requires not only completed structures but ordered leadership, guarded worship, covenant identity, and continuity with God's returning people.
The wall has been completed and the doors have been set. Jerusalem now needs ordered governance, guarded access, faithful leadership, and a renewed awareness of the people who belong to the restored covenant community.
Social Pressure
- Although the wall is complete, the city remains sparsely populated, vulnerable, and in need of trustworthy administration. Internal compromise and external opposition have not disappeared, so restored structures require faithful guardianship and accountable community ordering.
Ancient city gates were strategic points of defense, commerce, justice, and public order. Gatekeepers controlled access. Singers and Levites were essential for worship life. Genealogical records established identity, inheritance, priestly legitimacy, and covenant continuity. Postexilic Judah needed to know not merely that a city wall had been rebuilt, but who belonged to the restored community and who could rightly serve in sacred offices.
Nehemiah 7 stands after the wall's completion and before the public reading of the Law in Nehemiah 8. It functions as a transition from rebuilding the city's defenses to reordering the covenant people. The chapter shows that postexilic restoration includes security, leadership, worship personnel, genealogical memory, and community identity, yet it also points beyond itself because the returned remnant remains small, incomplete, and in need of deeper renewal.
Chapter Movement
After the wall is completed, Nehemiah appoints faithful gate and worship leadership, recognizes Jerusalem's sparse population, is moved by God to register the people, and records the returned exiles by families, towns, priests, Levites, servants, and gifts.
Discourse Insight
Theological exposition and fulfillment
Nehemiah 7 clarifies the gospel indirectly by showing that God's people need more than walls, records, and restored offices. They need to be gathered, guarded, named, purified, and prepared to hear God's Word. The chapter does not ground belonging in human worthiness but remembers a remnant restored by divine mercy after exile. In Christ, the greater restoration comes: sinners are gathered by grace, written in the Lamb's book of life, made into a holy priesthood, guarded by God's power, and brought into the household of God through Christ's finished work.
Structural Flow
Completion leads to administration, not relaxation. Gates, worship servants, and trustworthy leaders are appointed.
The large city has few people and unrepaired houses, showing that restoration remains incomplete.
Nehemiah's initiative is described as something God put into his heart, connecting administrative ordering to divine prompting.
The register is framed by exile under Nebuchadnezzar and return to Jerusalem and Judah.
Families, clans, and towns are numbered, preserving the names and continuity of the returned people.
Priests, Levites, singers, gatekeepers, temple servants, and Solomon's servants are recorded for ordered worship and temple service.
Those who cannot prove descent are recorded, but priestly privileges are withheld until proper divine determination can be made.
The total assembly and animals are counted, giving a concrete profile of the returned community.
Leaders and people give material resources for the treasury, supporting restoration and worship.
The people settle in their towns, and the seventh month arrives, setting up Nehemiah 8.
Chapter Outline
- 7:1-3: Nehemiah appoints gatekeepers, singers, Levites, Hanani, and Hananiah, grounding city order in faithfulness and fear of God.
- 7:4: Jerusalem is large and spacious, but few people live in it and houses are not yet rebuilt.
- 7:5: God puts it into Nehemiah's heart to assemble and register the people by genealogy.
- 7:6-38: The register records the families and towns of those who returned from exile to Jerusalem and Judah.
- 7:39-60: Priests, Levites, singers, gatekeepers, temple servants, and Solomon's servants are listed as part of restored worship life.
- 7:61-65: Those unable to prove priestly descent are excluded from the most sacred food until divine determination can be made.
- 7:66-73: The assembly is numbered, resources are recorded, gifts are given, and the people settle in their towns as the seventh month arrives.
Key Hebrew Terms
Sense Wall, city fortification.
Definition A protective wall or fortification around a city.
References Nehemiah 7:1
Lexicon Wall, city fortification.
Why it matters The completed wall sets the stage for guarded gates, appointed leadership, and ordered community life.
Sense Doors, gate doors, movable entry barriers.
Definition Doors or gate leaves used to secure an entrance.
References Nehemiah 7:1
Lexicon Doors, gate doors, movable entry barriers.
Why it matters The setting of the doors completes the city's physical security and creates the need for ordered gatekeeping.
Sense Gatekeepers, doorkeepers, guards at gates.
Definition Those assigned to guard entrances and regulate access.
References Nehemiah 7:1, 7:45
Lexicon Gatekeepers, doorkeepers, guards at gates.
Why it matters The appointment of gatekeepers shows that restored walls require faithful guardianship.
Sense Singers, those who sing in worship service.
Definition Worship singers or temple musicians.
References Nehemiah 7:1, 7:44, 7:67
Lexicon Singers, those who sing in worship service.
Why it matters Restoration includes worship order, not merely civic protection.
Sense Levites, members of the tribe assigned to assist in worship and sacred service.
Definition Members of Levi's tribe appointed for tabernacle and temple service.
References Nehemiah 7:1, 7:43, 7:73
Lexicon Levites, members of the tribe assigned to assist in worship and sacred service.
Why it matters Levites are appointed as part of the restored worship and service order of the community.
Pastoral Entry
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אֶמֶת is the Hebrew word that carries what we strain toward with a cluster of English words: truth, faithfulness, reliability, trustworthiness, certainty. No single English term carries its full weight, because אֶמֶת is not merely a claim about what is true or factually reliable. It names what can be depended upon — what will not bend, break, prove hollow, or disappoint. Its root, aman, gives us אָמֵן: the Amen spoken when something is acknowledged as firm, established, and sure. אֶמֶת is the quality of a word or promise or person that has that kind of solidity beneath it.
In its human dimension, אֶמֶת describes the quality of a messenger who actually delivers what was sent, a judge who rules without distortion, a witness whose account is not manufactured, a person whose Yes is genuinely Yes. To live in אֶמֶת is to be the kind of person others can actually stand on — whose words, deeds, and covenantal loyalties cohere. Israel's prophets and wisdom writers treat it as a social and covenantal good: communities built on אֶמֶת hold together; communities that abandon it collapse under the weight of their own distortions.
In its divine dimension, אֶמֶת is one of the defining qualities of YHWH. When Moses asks to see God's glory and is given instead the proclamation of God's name (Exod. 34:6), אֶמֶת appears in the list alongside חֶסֶד — covenant love. The two belong together throughout the Psalms and narrative texts because they name the double certainty at the heart of God's covenant: He is devoted and He is dependable. His chesed will not waver; His emet means that fact itself will not change. God is not unfaithful to His own declared character.
Pastorally, the danger is flattening אֶמֶת into a category of propositional correctness alone. It certainly includes factual truthfulness — lying and deception are its opposites. But the biblical word is richer: it is truth that is lived, embodied, covenant-shaped, and anchored in the character of the God who cannot lie. Teaching אֶמֶת well means showing a congregation that truth is not merely what is right to assert; it is also what is reliable to lean on.
Sense Faithfulness, truth, reliability.
Definition Truthfulness, firmness, dependability, or faithfulness.
References Nehemiah 7:2
Lexicon Faithfulness, truth, reliability.
Why it matters Hananiah is entrusted with responsibility because he is faithful, showing the moral qualification required for leadership.
Individual words יָרֵא יִרְאָה גְדוֹלָה yare yirah gedolah · מְעֹנָה אֱלֹהֵי קֶדֶם meʿōnâ ʾĕlōhê qedem
Sense To fear God, revere God, live under God's authority.
Definition Reverent awe and obedient accountability before God.
References Nehemiah 7:2
Lexicon To fear God, revere God, live under God's authority.
Why it matters Fear of God is the decisive leadership qualification in the restored city.
Form in passage Feminine · Plural · Construct What is this?
Sense Guard duty, watch, charge, responsibility.
Definition A charge or duty of guarding and keeping watch.
References Nehemiah 7:3
Lexicon Guard duty, watch, charge, responsibility.
Why it matters Nehemiah assigns guards by posts and near houses, showing that protection is shared and ordered.
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עִיר (ir) is the Hebrew word for city — one of the most common nouns in the OT. The local index currently counts about 1,095 occurrences. It covers every kind of urban settlement from small towns to great capitals, and it carries significant theological weight in two directions: the city as the place of human community and civilization (which can be the site of both covenant flourishing and idolatrous corruption), and the city of God — Zion/Jerusalem — as the OT's primary image for the dwelling of the divine King and the community of covenant people.
Psalm 46:4 gives ir its most concentrated theological form: 'There is a river whose streams make glad the city of God (ir Elohim), the holy habitation of the Most High.' The ir Elohim is the OT's term for Zion/Jerusalem as the city where God dwells — the place of his earthly throne, the center from which his rule goes out. The river that gladdens this ir anticipates the Ezekiel 47 temple-river and the Revelation 22 river of life flowing from the throne. The ir Elohim is not merely a geographical reality but a theological identity: the city defined by whose God dwells in it.
Genesis 11:4 gives ir its shadow: 'Come, let us build ourselves a city (ir) and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.' The Babel ir is the city of human pride — built to reach God on human terms, to make a name without God, to resist the divine command to fill the earth. This is the dark mirror of the ir Elohim: the human city that substitutes human glory for divine glory. Revelation's 'Babylon the great' (Rev 17:5, 18) is the Babel ir in eschatological form — the city of human self-exaltation that stands against the ir Elohim.
Isaiah 1:21 is the prophetic lament over the fallen ir: 'How the faithful ir has become a harlot, she who was full of justice! Righteousness lodged in her, but now murderers.' The city that was once the ir Elohim has become unfaithful — the same city, the same geography, but the covenant character has been lost. The prophetic hope (Isa 60:14) is the restoration: 'they shall call you the City of the Lord (ir YHWH), the Zion of the Holy One of Israel.'
For the preacher, עִיר (ir) is the word that holds both the potential and the peril of human community: the city can be the ir Elohim (the place where God dwells with his people) or the ir Babel (the place where humans build without and against God).
Sense City, urban settlement.
Definition A city or town as a settled community.
References Nehemiah 7:4
Lexicon City, urban settlement.
Why it matters Jerusalem is physically large but sparsely inhabited, emphasizing incomplete restoration.
Individual words הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל ha'arets asher ani noten livnei Yisra'el · מְעֹנָה אֱלֹהֵי קֶדֶם meʿōnâ ʾĕlōhê qedem · וְאַשֵּׁר בַּדֶּרֶךְ לִבֶּךָ ve'asher baderekh libbekha
Sense God placed within the heart, God prompted inwardly.
Definition A phrase describing divine prompting or direction within a person's inner life.
References Nehemiah 7:5
Lexicon God placed within the heart, God prompted inwardly.
Why it matters Nehemiah interprets administrative registration as prompted by God, not merely personal organization.
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לֵב is the Hebrew word English Bibles almost always render 'heart,' but that translation requires immediate rescue from centuries of misreading. In contemporary use, 'heart' has been privatised into the realm of emotion and sentiment — the seat of feeling as opposed to thinking. The Hebrew word refuses that division entirely. לֵב is the integrated centre of the human person: the place where thought is formed, will is exercised, decisions are made, desires are shaped, and character is revealed. When the Old Testament speaks of the heart, it is speaking of what we would distribute across the brain, the soul, the conscience, and the will. The heart is not the irrational self in contrast to the rational self. It is the whole self at its deepest level of operation.
This means that לֵב carries extraordinary theological weight throughout the Hebrew scriptures. When God commands Israel to love him with all their heart in Deuteronomy 6:5, he is not asking for emotional warmth alongside intellectual distance. He is demanding the total allegiance of the whole person — mind, will, desire, and direction — toward himself. When Proverbs 4:23 instructs the reader to guard the heart above all else, because from it flow the springs of life, the sage is identifying the heart as the generative centre of the whole moral life, not merely the emotional life. What the heart believes and treasures will determine what the hands do and what the mouth says.
The Old Testament is unflinching about the heart's problem. Jeremiah 17:9 delivers one of the most sobering verdicts in Scripture: the heart is deceitful above all things and desperately sick. The heart that was made to orient toward God has turned in on itself. It plots, deceives, and conceals its own corruption. No human diagnosis can fully expose it. Only God searches the heart and tests it. This realism about the heart's condition is not cynical anthropology; it is the biblical setup for one of the Old Testament's most stunning promises.
That promise arrives in Jeremiah 31:33 and Ezekiel 36:26 — the two great new-covenant heart-texts. God will write his law not on stone tablets but on the heart itself. He will remove the heart of stone and give a heart of flesh. The transformation Israel could not achieve by discipline or religious effort, God himself will accomplish by sovereign grace. The heart that was the problem becomes the site of redemption. Pastorally, this arc — from the commanded heart (Deuteronomy), to the guarded heart (Proverbs), to the exposed heart (Jeremiah 17), to the transformed heart (Jeremiah 31, Ezekiel 36) — is one of the most pastorally rich trajectories in the Hebrew scriptures.
Sense Heart, inner person, mind, will.
Definition The inner center of thought, desire, resolve, and decision.
References Nehemiah 7:5
Lexicon Heart, inner person, mind, will.
Why it matters God places the registration burden into Nehemiah's heart, directing leadership from within.
Sense To enroll genealogically, reckon by lineage.
Definition To record or establish descent by genealogy.
References Nehemiah 7:5
Lexicon To enroll genealogically, reckon by lineage.
Why it matters Genealogy establishes covenant continuity, family identity, and priestly legitimacy after exile.
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סֵפֶר (sepher) is the Hebrew word for a written document, scroll, or book — and in its most profound theological uses, the divine record in which human lives, names, and days are inscribed. The local index currently counts about 188 occurrences, from the bill of divorce (Deut 24:1) and the Torah scroll (Josh 1:8) to the terrifying intercession of Moses ('blot me out of your sepher,' Exod 32:32) and the intimate assurance of Psalm 139 ('in your sepher were written all the days formed for me,' v. 16). The sepher is the place where things are made permanent, official, and legally binding — and in YHWH's case, where human lives are registered in his sight.
Exodus 32:32-33 gives sepher its most theologically concentrated use. After the golden calf, Moses intercedes: 'Now, if you will forgive their sin... but if not, please blot me out of your sepher that you have written.' YHWH responds: 'Whoever has sinned against me, I will blot out of my sepher.' The sepher of YHWH is the divine record of the living — to be written in it is to be in covenant standing before YHWH; to be blotted out is to be cut off from his presence and his future. Moses's willingness to be blotted out for Israel's sake is the highest act of intercession in the Torah — surpassed only by Christ's actual substitution.
Psalm 139:16 gives sepher its most intimate use: 'Your eyes saw my unformed substance; in your sepher were written all the days formed for me, when as yet there were none of them.' Before David existed, YHWH wrote his days in a sepher. The days of each person's life are not random but inscribed — the Creator-Possessor (qanah) keeps a record of what he has made. The sepher here is not merely a registry but the sign of intentional, personal, pre-creation knowledge: YHWH knew David before David knew anything.
Joshua 1:8 gives sepher its Torah-obedience use: 'This sepher of the Torah shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it.' The sepher of the Torah is the covenant document whose words must dwell in the mouth, mind, and action of the covenant community. The sepher is not merely a reference document but a living instruction that shapes speech and practice continuously.
Second Kings 22:8 gives sepher its dramatic discovery use: Hilkiah the priest finds 'the sepher of the Torah in the house of YHWH' during Josiah's temple reforms. When Shaphan reads it to Josiah, the king tears his garments in grief because 'our fathers have not listened to the words of this sepher' (22:13). The found sepher becomes the catalyst for the most comprehensive covenant renewal in Israel's history. The word of YHWH in the sepher is powerful even after generations of neglect — the moment it is heard, it produces repentance, reform, and renewal.
Jeremiah 36 gives sepher its prophetic use: YHWH commands Jeremiah to write all his words in a sepher (v. 2), Baruch reads the sepher in the temple (v. 8), then in the chamber of the scribes (v. 10), then before the princes (v. 15), then before King Jehoiakim, who cuts the scroll and burns it column by column (v. 23). YHWH tells Jeremiah to write another sepher, and this time adds additional words of judgment (v. 32). The burning of the sepher by Jehoiakim is the definitive image of royal rejection of the word of YHWH — and YHWH simply writes another, with more. The sepher cannot be silenced.
Sense Book, scroll, written record.
Definition A written document, scroll, register, or record.
References Nehemiah 7:5
Lexicon Book, scroll, written record.
Why it matters Nehemiah finds a written genealogical record, showing the importance of preserved covenant memory.
Sense Exile, captivity, exiled community.
Definition The condition or community of those carried away into exile.
References Nehemiah 7:6
Lexicon Exile, captivity, exiled community.
Why it matters The register frames the community as those whom God restored after captivity.
Pastoral Entry
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שׁוּב is the great turning-word of the Hebrew Bible. At its most basic it describes physical motion — someone who goes away and comes back, an army that retreats, a hand that is withdrawn. But from that material root, Scripture draws something far more weighty: the movement of the whole person away from destruction and back toward God. In the prophets especially, שׁוּב becomes the central verb of appeal, the word God uses when He calls His people to abandon the path they are on and orient themselves toward Him again. It is not merely an emotional experience or a private spiritual adjustment. It is a reorientation — a turning of direction, will, loyalty, and practice.
Two dimensions of שׁוּב must be held together. The first is departure: genuine covenantal turning involves leaving something — an idol, a pattern of injustice, a posture of self-sufficiency, a covenant broken. The prophets are clear that returning to God means turning away from what is wrong. The second is arrival: the movement is not only away from sin but toward a Person. The prophets consistently frame this as return to YHWH, to His ways, to His covenant. שׁוּב is therefore not self-reform. It is relational re-entry — coming home to the God who has not moved.
What makes this word theologically irreplaceable is the exile context in which it burns most brightly. Israel's displacement from the land is never presented simply as a geopolitical catastrophe. It is the spatial consequence of a spiritual direction. The nation had turned away from God, and the curses of the covenant followed. But through the prophets, God calls שׁוּב — not simply as a demand, but as the announcement that return is still possible, that the door has not closed, that the God who judged is also the God who restores.
In pastoral use, שׁוּב must not be reduced to a single sermon moment or an altar-call transaction. Its roughly 1,073 occurrences span the full range of Israelite life — narrative, law, wisdom, prophecy, and prayer — which means the turn it names can be initial, repeated, communal, individual, urgent, and ongoing. The NT counterpart G3340 metanoeō carries forward this same dual structure: a change of mind that issues in a changed direction. To understand שׁוּב is to understand why biblical repentance is neither self-flagellation nor superficial remorse. It is the movement of a person, or a people, who turn from where they were headed and walk back toward the God who has been waiting.
Sense To return, turn back, restore.
Definition To go back, return, or be restored.
References Nehemiah 7:6
Lexicon To return, turn back, restore.
Why it matters The chapter records those who returned from exile to Jerusalem and Judah.
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כֹּהֵן (kōhēn) is the Hebrew word for priest — the person who serves in the sanctuary, mediates between the holy God and the people, offers sacrifices, teaches the law, and maintains the purity of the covenant community. The etymology is disputed but the functional definition is consistent throughout the OT: the priest is the one who draws near (qārab) to God on behalf of the people and who brings the people near to God through the sacrificial system.
The Aaronic priesthood (the sons of Aaron, bĕnê ʾahărôn) was the specific priestly line instituted at Sinai, with the high priest (hakkōhēn haggādôl) as its head. The priestly functions included: offering sacrifices (both for sin and for communion), maintaining the tabernacle/temple, pronouncing the Aaronic blessing (Num 6:24-26), teaching the law (Deut 17:8-11; Mal 2:7: 'the lips of a priest guard knowledge'), and discerning clean and unclean (Lev 10:10-11).
The high priest uniquely entered the Most Holy Place on Yom Kippur to make atonement for the whole people (Lev 16). The NT's high priesthood Christology — Christ as the great high priest (Hebrews) — is the direct fulfillment of the kōhēn institution. Christ is the priest who is also the sacrifice, who enters the heavenly Most Holy Place not with the blood of bulls and goats but with his own blood, making a once-for-all atonement that does not need to be repeated.
The OT kōhēn is the necessary background without which the NT priestly Christology is incomprehensible.
Sense Priests, those appointed for sacred mediation and temple service.
Definition Priests descended from Aaron who served in worship and sacrificial duties.
References Nehemiah 7:39-42, 7:63-65
Lexicon Priests, those appointed for sacred mediation and temple service.
Why it matters Priestly identity and legitimacy are central to restored worship order.
Sense Temple servants, given ones assigned to service.
Definition A class of servants assigned to temple-related duties.
References Nehemiah 7:46, 7:60, 7:73
Lexicon Temple servants, given ones assigned to service.
Why it matters Their inclusion shows that even support roles are part of ordered restoration and worship life.
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קֹדֶשׁ is the Old Testament's primary word for holiness — the quality, space, or status that belongs uniquely to God and to whatever or whoever He claims for Himself. Its root sense is separation, apartness, a being-cut-off-from the ordinary order. But to leave it there is to mistake the boundary fence for the garden it encloses. קֹדֶשׁ is not merely a word of exclusion; it is a word of presence. The ground at the burning bush is holy because God is there. The tabernacle's innermost chamber is the Most Holy Place because God dwells there. The Sabbath day is holy because God set it apart. The nation Israel is holy because God called them out from the nations to live near Him. In every case the holiness comes from outside — from God — and settles on what He touches.
This is why קֹדֶשׁ spans so wide a range of referents in the Old Testament: places, persons, times, objects, garments, oil, water, food. Holiness is not a moral disposition that creatures manufacture; it is the radiating reality of God's own being, extending to whatever He claims, consecrates, or inhabits. The Psalms move with this instinct: to worship before God in holy splendor is to approach the luminous weight of His presence, not simply to observe a ritual code. Isaiah's vision of the thrice-holy God is the word at full volume — the כָּבוֹד that fills the temple is the overflow of קֹדֶשׁ itself.
For the pastor and teacher, the crucial distinction is between קֹדֶשׁ as a status declared by God and קֹדֶשׁ as a life shaped in response to God. Both are present in the Old Testament. Leviticus grounds the summons — 'You shall be holy, for I the Lord your God am holy' — in who God already is. The command does not produce holiness from human effort; it calls God's people to live in alignment with the holiness they have already been given. This tension — declared and demanded, received and pursued — is not a contradiction. It is the very shape of covenant life with a holy God.
Sense Most holy things, most sacred portions.
Definition Sacred portions reserved for properly qualified priests.
References Nehemiah 7:65
Lexicon Most holy things, most sacred portions.
Why it matters The restriction protects holiness while priestly legitimacy is uncertain.
Sense Priestly means of seeking divine decision.
Definition Sacred objects associated with priestly discernment of God's judgment in Israel.
References Nehemiah 7:65
Lexicon Priestly means of seeking divine decision.
Why it matters The reference shows that unresolved priestly legitimacy should await divine determination, not human assumption.
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קָהָל (qahal) is the Hebrew word for assembly — the gathered community in its most concentrated form. The local Hebrew index currently counts about 123 occurrences, from Moses's wilderness assembly through Solomon's temple dedication to the psalmist's praise in the great assembly and the eschatological gathering of Joel 2. The qahal is not merely a crowd that happens to be together but a purposeful gathering: the community called together for covenant ratification, for worship, for judgment, or for war. The verb form qahal (to assemble) always implies intentional calling and purposeful gathering — a qahal is assembled, not accidentally collected.
Psalm 22:22 and 25 give qahal its most theologically compressed use, and the most christologically significant. The psalm that opens with 'My God, my God, why have you forsaken me?' (v. 1, the cry of dereliction quoted by Jesus on the cross, Matt 27:46) moves through suffering and abandonment to the declaration: 'I will declare your name to my brothers; in the midst of the qahal I will praise you' (v. 22). And verse 25: 'from him comes my praise in the great qahal (qahal rav); my vows I will perform before those who fear him.' The qahal is the destination of the suffering — the place where the one who was abandoned announces the name of YHWH and praises him before the assembly. Hebrews 2:12 quotes Psalm 22:22 directly and applies it to Christ: 'I will declare your name to my brothers; in the midst of the assembly (ekklesia) I will sing your praise.' The crucified and risen Christ praises the Father in the midst of the ekklesia.
First Kings 8:14 and 22 give qahal its royal covenant-assembly use: 'Solomon turned around and blessed the qahal of Israel, while all the qahal of Israel stood' (v. 14). The temple dedication is the definitive qahal-moment: all Israel assembled before YHWH, the ark brought in, the glory filling the temple, the king leading the community in praise and prayer. The qahal is the corporate weight of the covenant people gathered before YHWH at his dwelling.
Deuteronomy 23:1-3 gives qahal its covenantal-boundary use: certain persons may not 'enter the assembly (qahal) of YHWH.' The qahal has defined membership — those who belong to the covenant community and are qualified to participate in the assembly. The NT's ekklesia inherits this concept of a called-and-bounded community, though the boundaries are redrawn by the gospel.
Joel 2:16 gives qahal its eschatological urgency: 'gather (qahal) the people, sanctify the congregation (qahal), assemble the elders, gather the children — even nursing infants — let the bridegroom leave his room and the bride her chamber.' The eschatological qahal of Joel 2 is the gathering before YHWH in crisis, the whole community assembled in desperate repentance and expectation.
For the preacher, קָהָל (qahal) defines what the church is: the intentionally gathered assembly of YHWH's covenant people, the destination of the praising risen Lord, the community of the nachalah.
Sense Assembly, congregation, gathered people.
Definition A gathered body of people, especially the covenant congregation.
References Nehemiah 7:66
Lexicon Assembly, congregation, gathered people.
Why it matters The total assembly represents the restored remnant as a gathered people before God.
Sense Treasury, storehouse, repository.
Definition A storehouse or treasury for valuable resources.
References Nehemiah 7:70-72
Lexicon Treasury, storehouse, repository.
Why it matters Gifts are given into the treasury for the work, showing organized material support for restoration.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Hebrew Verb Morphology
| v.1 | H1129בָּנָהNiphal · Perfect · Indicative |
| v.3 | H6605פָּתַחNiphal · Imperfect · Indicative/jussiveH2527חֹםQal · Infinitive constructH5975עָמַדQal · ParticipleH1479Hiphil · Imperfect · Indicative/jussiveH3427יָשַׁבQal · Participle |
| v.4 | H1129בָּנָהQal · Participle passive |
| v.5 | H3789כָּתַבQal · Participle passive |
| v.6 | H1540גָּלָהHiphil · Perfect · Indicative |
| v.61 | H3201יָכֹלQal · Perfect · Indicative |
| v.63 | H3947לָקַחQal · Perfect · Indicative |
| v.64 | H1245בָּקַשׁPiel · Perfect · IndicativeH4672מָצָאNiphal · Perfect · Indicative |
| v.65 | H398אָכַלQal · Imperfect · Indicative/jussiveH5975עָמַדQal · Infinitive construct |
| v.67 | H7891שִׁירPolel · Participle active |
| v.69 | H5414נָתַןQal · Perfect · IndicativeH5414נָתַןQal · Perfect · Indicative |
| v.70 | H5414נָתַןQal · Perfect · Indicative |
| v.71 | H5414נָתַןQal · Perfect · Indicative |
Aspect in Hebrew is grammatical form, not tense. Perfect = completed action; Imperfect = incomplete/ongoing. Stem modifies action type (Qal=simple, Niphal=passive, Piel=intensive).
Morphology: OSHB WLC (Open Scriptures, CC BY 4.0) · STEPBible TEHMC (Tyndale House, CC BY 4.0)
Theological Argument
Nehemiah 7 argues that visible restoration must be followed by ordered covenant life, faithful leadership, guarded access, genealogical continuity, worship integrity, and preparation for renewed submission to God's Word.
Completed walls lead to guarded gates; guarded gates reveal the need for faithful leadership; sparse settlement leads to genealogical registration; registration preserves covenant identity; ordered identity prepares the people for worship and Scripture assembly.
- 1.Completed work must be guarded by faithful stewardship.
- 2.Leadership in God's restored community must be marked by integrity and fear of God.
- 3.Restoration remains incomplete when the city is secured but sparsely inhabited.
- 4.Administrative ordering can be an act of obedience prompted by God.
- 5.The restored people must remember who they are in continuity with God's covenant mercy after exile.
- 6.Worship requires ordered service and holy boundaries.
- 7.Restoration includes generous contribution and settled communal life.
Theological Focus
- Faithful stewardship after completion
- Fear-of-God leadership
- Covenant identity
- Genealogical continuity
- Worship order
- Holiness in priestly service
- Community settlement
- God-directed administration
- Preparation for the Word of God
- Completion requires guardianship
- Faithfulness and fear of God in leadership
- Incomplete restoration
- God-directed ordering
- Remembered return from exile
- Ordered worship service
- Holy boundaries
- Generous support for restoration
- Providence
- People of God
- Leadership
- Worship
- Holiness
- Covenant Continuity
- Stewardship
- Partial Restoration
- Generosity
Theological Themes
The wall is complete, but Nehemiah immediately orders gates, guards, and leadership because restored places must be protected.
Hananiah is entrusted with responsibility because he is faithful and fears God more than many.
Jerusalem's wall is finished, but its population and houses remain insufficient, reminding readers that restoration remains partial.
Nehemiah's registration project is not bare bureaucracy; he says God placed it in his heart.
The long register preserves the memory of those whom God brought back from captivity.
Priests, Levites, singers, gatekeepers, and temple servants are recorded as essential to restored covenant life.
Priestly claims are not accepted casually. Sacred service requires proper legitimacy and holiness.
Leaders and people give resources for the work, showing shared investment in the restored community.
Covenant Significance
Nehemiah 7 is covenantally significant because it moves from wall completion to community ordering. The returned remnant must be guarded, led by God-fearing men, identified by covenant lineage, organized for temple worship, and prepared to assemble before God's Word. The chapter preserves the continuity of God's people after exile while acknowledging that restoration is still incomplete.
Old Testament Connections
- Guarded covenant community - The gates are ordered and guarded so the restored city is not left vulnerable after completion.
- Fear-of-God leadership - Leadership is entrusted to a man known for faithfulness and reverence toward God.
- Returned exiles remembered - The register ties the present community to God's merciful return after Babylonian exile.
- Priestly holiness protected - Those unable to prove priestly descent are restricted from sacred food until divine determination is possible.
- Worship life restored - The listing of singers, gatekeepers, Levites, temple servants, and priests shows that worship order is central to restoration.
- Settlement in the land - The people return to their towns, connecting restoration to land, inheritance, and covenant belonging.
- Numbers 1:1-54 - Israel's census in the wilderness established ordered identity and responsibility among God's people, paralleling Nehemiah's registration.
- Numbers 3:5-10 - Levites were appointed for guarded service around the tabernacle, illuminating the role of Levites and gatekeepers in restored worship order.
- Numbers 18:1-7 - Priestly and Levitical boundaries help explain the concern for verified priestly descent and sacred food.
- Ezra 2:1-70 - Nehemiah 7 closely parallels the earlier register of returnees, preserving continuity with the first return from exile.
- Ezra 3:1 - The seventh-month gathering in Ezra provides a strong counterpart to the transition toward the seventh-month assembly in Nehemiah 8.
- 1 Chronicles 9:1-34 - Postexilic genealogies, gatekeepers, Levites, and priests show the importance of ordered identity and worship service after return.
Canonical Connections
Nehemiah's registration echoes the broader biblical pattern of numbering and ordering God's people for identity, service, and responsibility.
The register frames the people as those who returned from captivity after Babylonian exile, preserving God's mercy in restoration.
The concern for priests, Levites, gatekeepers, singers, and temple servants connects the restored community to the worship order of Israel.
The restriction of unverified priestly families from sacred food reflects the biblical concern for holy boundaries in sacred service.
Hananiah's qualification as faithful and God-fearing resonates with the biblical standard for trustworthy leadership.
Nehemiah's register should not be flattened into New Testament categories, but it contributes to the canonical theme that God knows and records his people.
The settlement at the seventh month prepares for the public reading of the Law and covenant renewal.
Cross References
Clarifies how the passage points to the gospel of Christ.
This is a faithful saying: someone who seeks to be an overseer desires a good work. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; not a drinker, not...
Clarifies how the passage points to the gospel of Christ.
Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
Clarifies how the passage points to the gospel of Christ.
For you are all children of God, through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for...
Clarifies how the passage points to the gospel of Christ.
Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, the son of...
Clarifies how the passage points to the gospel of Christ.
The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. Judah became the father of Perez and...
Clarifies how the passage points to the gospel of Christ.
For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; but given to hospitality, a lover of good, sober minded, fair, holy,...
Shows Old Testament grounding that frames or supports this passage.
So all Israel were listed by genealogies; and behold, they are written in the book of the kings of Israel. Judah was carried away captive to Babylon for their disobedience. Now the first inhabitants who lived in their possessions in their...
Shows Old Testament grounding that frames or supports this passage.
The gatekeepers: Shallum, Akkub, Talmon, Ahiman, and their brothers (Shallum was the chief), who previously served in the king’s gate eastward. They were the gatekeepers for the camp of the children of Levi. Shallum the son of Kore, the...
Shows Old Testament grounding that frames or supports this passage.
“Take a census of all the congregation of the children of Israel, by their families, by their fathers’ houses, according to the number of the names, every male, one by one, from twenty years old and upward, all who are able to go out to...
Shows Old Testament grounding that frames or supports this passage.
You shall appoint Aaron and his sons, and they shall keep their priesthood, but the stranger who comes near shall be put to death.”
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses, saying, “Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister to him. They shall keep his requirements, and the requirements of the whole congregation before the Tent of Meeting,...
Shows Old Testament grounding that frames or supports this passage.
Many men claim to be men of unfailing love, but who can find a faithful man?
Provides immediate literary context around the same argument flow.
Now these are the children of the province, who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his...
Provides immediate literary context around the same argument flow.
The princes of the people lived in Jerusalem. The rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities. The people blessed all the men who willingly offered...
Provides immediate literary context around the same argument flow.
So the wall was finished in the twenty-fifth day of Elul, in fifty-two days. When all our enemies heard of it, all the nations that were around us were afraid, and they lost their confidence; for they perceived that this work was done by...
Provides immediate literary context around the same argument flow.
Now when the wall was built, and I had set up the doors, and the gatekeepers and the singers and the Levites were appointed, I put my brother Hanani, and Hananiah the governor of the fortress, in charge of Jerusalem; for he was a faithful...
Provides immediate literary context around the same argument flow.
All the people gathered themselves together as one man into the wide place that was in front of the water gate; and they spoke to Ezra the scribe to bring the book of the law of Moses, which Yahweh had commanded to Israel. Ezra the priest...
Provides immediate literary context around the same argument flow.
All the people gathered themselves together as one man into the wide place that was in front of the water gate; and they spoke to Ezra the scribe to bring the book of the law of Moses, which Yahweh had commanded to Israel. Ezra the priest...
Develops the same theological theme in another location.
But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light.
Develops the same theological theme in another location.
Therefore I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed. Shepherd the flock of God which is among you, exercising the oversight, not...
Develops the same theological theme in another location.
Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy, and not with groaning, for that would be unprofitable for you.
Develops the same theological theme in another location.
Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? For...
Develops the same theological theme in another location.
having a great and high wall; having twelve gates, and at the gates twelve angels; and names written on them, which are the names of the twelve tribes of the children of Israel. On the east were three gates; and on the north three gates;...
Develops the same theological theme in another location.
Wake up, and keep the things that remain, which you were about to throw away, for I have found no works of yours perfected before my God.
Canon-Wide Connections
Cross-reference data: OpenBible.info (CC BY 4.0)
Gospel Clarity
Nehemiah 7 clarifies the gospel indirectly by showing that God's people need more than walls, records, and restored offices. They need to be gathered, guarded, named, purified, and prepared to hear God's Word. The chapter does not ground belonging in human worthiness but remembers a remnant restored by divine mercy after exile. In Christ, the greater restoration comes: sinners are gathered by grace, written in the Lamb's book of life, made into a holy priesthood, guarded by God's power, and brought into the household of God through Christ's finished work.
Gospel Guardrails
- God gathers a people by mercy - The register remembers returned exiles, emphasizing God's preserving mercy after judgment.
- Names matter before God - The long list of names and families points toward the personal knowledge and covenant care of God.
- Human lineage cannot provide final security - Genealogy matters in the Old Testament setting, but the fuller gospel reveals belonging through union with Christ.
- Christ makes a priestly people - Priestly boundaries in Nehemiah point toward Christ, the true High Priest, who makes believers a holy priesthood.
- The restored people must hear the Word - The chapter prepares for Nehemiah 8, reminding readers that gospel-shaped restoration leads to submission under God's Word.
- Do not preach this chapter as if genealogy saves.
- Do not treat administrative order as a substitute for spiritual renewal.
- Do not allegorize every name or number into hidden gospel meanings.
- Do not despise the list · let it testify to God's preserving and restoring mercy.
- Do not skip the holiness concern around priestly service.
- Do not confuse postexilic restoration with final consummation. The chapter points forward to the greater gathering and security found in Christ.
Gospel Cross References
This is a faithful saying: someone who seeks to be an overseer desires a good work. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; not a drinker, not...
Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
For you are all children of God, through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for...
Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, the son of...
The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. Judah became the father of Perez and...
For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; but given to hospitality, a lover of good, sober minded, fair, holy,...
Primary Emphasis
Nehemiah 7 contributes to the biblical trajectory of God gathering, guarding, naming, ordering, and preparing his people for worship. The chapter does not directly announce Christ, and the names should not be allegorized. Yet it points forward by showing the limits of postexilic restoration: walls can be completed, leaders appointed, and genealogies recovered, but the people still need deeper covenant renewal.
Christ is the greater Shepherd and Builder who gathers his people by grace, knows them by name, secures them forever, makes them a holy priesthood, and brings them into the household of God.
Chapter Contribution
Nehemiah 7 argues that visible restoration must be followed by ordered covenant life, faithful leadership, guarded access, genealogical continuity, worship integrity, and preparation for renewed submission to God's Word.
Motifs in This Chapter
Trace remnant preservation, covenant continuity, and mercy under judgment across Scripture.
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Study holiness as divine character, covenant identity, and sanctified life across Scripture.
Follow shepherding as divine care, messianic leadership, and pastoral oversight across Scripture.
Doctrines in This Chapter
God’s promises extend across generations, preserving a defined people through history.
God directs structural organization for the health of His people.
Sacred service requires clear qualification according to God’s revealed standards.
Visible progress does not equal full renewal; vigilance remains necessary.
God’s work requires trustworthy leaders marked by reverence and integrity.
Covenant communities guard both doctrine and daily operations.
Doctrinal Weight
God puts it into Nehemiah's heart to assemble and register the people, showing divine guidance in ordering the restored community.
The chapter preserves the identity, families, offices, and continuity of the returned covenant community.
Faithful leadership is marked by integrity and fear of God, not merely organizational ability.
Singers, Levites, gatekeepers, priests, and temple servants show that ordered worship is central to restored covenant life.
Priestly service and sacred food require proper legitimacy and reverent boundaries.
The register ties the postexilic community to the people God returned from captivity.
Completed restoration requires guarded gates, assigned responsibilities, careful records, and material support.
Jerusalem's wall is complete, but the city remains sparsely populated and spiritually in need of renewal.
The people contribute material gifts for the work, showing shared investment in restoration.
Reading Lenses
Theological exposition and fulfillment
- Nehemiah 7 clarifies the gospel indirectly by showing that God's people need more than walls, records, and restored offices. They need to be gathered, guarded, named, purified, and prepared to hear God's Word. The chapter does not ground belonging in human worthiness but remembers a remnant restored by divine mercy after exile. In Christ, the greater restoration comes: sinners are gathered by grace, written in the Lamb's book of life, made into a holy priesthood, guarded by God's power, and brought into the household of God through Christ's finished work.
Formation Focus
God's people must understand that restoration includes guarded stewardship, faithful leadership, covenant memory, ordered worship, and readiness to receive God's Word.
The chapter forms believers who do not despise administrative faithfulness, who value fear-of-God leadership, and who see ordered community life as part of covenant obedience.
Faithful stewardship, reverence, humility, community identity, ordered service, worship readiness, and gratitude for God's restoring mercy.
Practice Response
- Guard completed work
- Choose faithful leaders
- Name what remains incomplete
- Preserve covenant memory
- Honor ordered worship
- Handle uncertainty carefully
- Give toward the work
- Prepare for the Word
Warnings and Misreadings
- The chapter warns against assuming that completed structures equal completed restoration. It also warns against careless leadership, unguarded access, neglect of worship order, loss of covenant memory, and casual treatment of holy service.
- Treating Nehemiah 7 as a disposable list with little spiritual value. - The list preserves covenant identity, exile-return continuity, worship order, priestly legitimacy, and the remembered mercy of God.
- Assuming the wall's completion means restoration is finished. - Verse 4 explicitly shows that Jerusalem remains underpopulated and underdeveloped, and the following chapters reveal the need for Word-centered renewal.
- Reading genealogy as ethnic pride. - The register serves covenant continuity, inheritance, priestly legitimacy, and community ordering after exile, not boastful superiority.
- Treating administration as spiritually unimportant. - Nehemiah says God put the registration into his heart, showing that ordered administration can serve God's purposes.
- Assuming sacred service should be open without discernment. - The priestly restrictions show that holiness and proper order matter in worship service.
- Using the chapter to support cold institutionalism. - The ordering here serves covenant identity, worship, protection, and preparation for hearing God's Word.
Discipleship Questions
- After God brings a work to completion, do you move into faithful stewardship or quiet complacency?
- Do you value faithfulness and fear of God as leadership qualifications, or do you mostly value skill, personality, and efficiency?
- Where are you tempted to mistake visible progress for full spiritual health?
- Can you receive ordered administration as service to God's people rather than mere bureaucracy?
- What stories of God's mercy and restoration need to be remembered and preserved in your family or church?
- Are there areas of worship or ministry where holiness and order are being treated casually?
- Do you know your place among God's people, not as a consumer, but as one gathered, guarded, and called to worship?
- How does being known by Christ change the way you read long lists of names in Scripture?
- What work of restoration needs both protection and preparation for the Word of God?
- Are you willing to support the work materially, not only verbally?
Pastoral Applications
- Churches must entrust responsibility to faithful people who fear God, not merely to the most available or naturally gifted individuals.
- When a major ministry goal is completed, wise systems of guarding, ordering, and accountability must follow.
- A church may have restored structures and still need deeper renewal, fuller participation, and Word-centered formation.
- Registers, records, roles, and order can serve spiritual purposes when they protect people, worship, and mission.
- The listing of singers, Levites, gatekeepers, priests, and servants reminds the church that worship requires ordered and faithful service.
- Sacred responsibility should not be treated casually. Service must be governed by truth, integrity, and reverence.
- God's people should preserve testimonies, names, and records of mercy because forgotten history weakens identity.
- Ordered community life prepares the people to gather under the Word of God.
Pastoral Trajectories
The wall is finished, but Nehemiah immediately turns to guarding and governing the restored city.
The chapter moves from visible completion to the less visible but essential work of leadership, registration, and worship order.
Jerusalem's low population leads to a renewed concern for who belongs to the restored community.
The register remembers those who came back from captivity and anchors the present community in God's mercy.
The chapter's ordering prepares for the public reading of the Law in the seventh month.
Commentary (Keil & Delitzsch)
C.F. Keil & F. Delitzsch, Commentary on the Old Testament (1861–91) — public domain
The Biblical World
Chapter At A Glance
After the wall is completed, Nehemiah appoints faithful gate and worship leadership, recognizes Jerusalem's sparse population, is moved by God to register the people, and records the returned exiles by families, towns, priests, Levites, servants, and gifts.
Nehemiah 7 is covenantally significant because it moves from wall completion to community ordering. The returned remnant must be guarded, led by God-fearing men, identified by covenant lineage, organized for temple worship, and prepared to assemble before God's Word. The chapter preserves the continuity of God's people after exile while acknowledging that restoration is still incomplete.
Nehemiah 7 clarifies the gospel indirectly by showing that God's people need more than walls, records, and restored offices. They need to be gathered, guarded, named, purified, and prepared to hear God's Word. The chapter does not ground belonging in human worthiness but remembers a remnant restored by divine mercy after exile. In Christ, the greater restoration comes: sinners are gathered by grace, written in the Lamb's book of life, made into a holy priesthood, guarded by God's power, and brought into the household of God through Christ's finished work.
Faithful stewardship, reverence, humility, community identity, ordered service, worship readiness, and gratitude for God's restoring mercy.
Focus Points
- Faithful stewardship after completion
- Fear-of-God leadership
- Covenant identity
- Genealogical continuity
- Worship order
- Holiness in priestly service
- Community settlement
- God-directed administration
- Preparation for the Word of God
- Completion requires guardianship
- Faithfulness and fear of God in leadership
- Incomplete restoration
- God-directed ordering
- Remembered return from exile
- Ordered worship service
- Holy boundaries
- Generous support for restoration
- Providence
- People of God
- Leadership
- Worship
- Holiness
- Covenant Continuity
- Stewardship
- Partial Restoration
- Generosity
Cross References
Now these are the people of the province who came up from the captivity of the exiles carried away to Babylon by Nebuchadnezzar its king. They returned to Jerusalem and Judah, each to his own town, accompanied by Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. This is the count of the men of Israel: the...
Parallel returnee register
On the first day of the second month of the second year after the Israelites had come out of the land of Egypt, the Lord spoke to Moses in the Tent of Meeting in the Wilderness of Sinai. He said: “Take a census of the whole congregation of Israel by their clans and families, listing every man by name, one by one. You and Aaron are to number those who are...
Census and ordered identity
So the Lord said to Aaron, “You and your sons and your father’s house must bear the iniquity involving the sanctuary. And you and your sons alone must bear the iniquity involving your priesthood. But bring with you also your brothers from the tribe of Levi, the tribe of your father, that they may join you and assist you and your sons before the Tent of the...
Priestly and Levitical boundaries
So all Israel was recorded in the genealogies written in the Book of the Kings of Israel. But Judah was exiled to Babylon because of their unfaithfulness. Now the first to resettle their own property in their cities were Israelites, priests, Levites, and temple servants. Some of the descendants of Judah, Benjamin, Ephraim, and Manasseh lived in Jerusalem:
Postexilic settlement and worship roles
By the seventh month, the Israelites had settled in their towns, and the people assembled as one man in Jerusalem.
Seventh-month gathering
Furthermore, select capable men from among the people—God-fearing, trustworthy men who are averse to dishonest gain. Appoint them over the people as leaders of thousands, of hundreds, of fifties, and of tens.
God-fearing leadership
And it will be said of Zion: “This one and that one were born in her, and the Most High Himself will establish her.” The Lord will record in the register of the peoples: “This one was born in Zion.” Selah
The Lord records his people
At that time those who feared the Lord spoke with one another, and the Lord listened and heard them. So a scroll of remembrance was written before Him regarding those who feared the Lord and honored His name.
Book of remembrance
Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.”
Names written in heaven
Therefore you are no longer strangers and foreigners, but fellow citizens with the saints and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. In Him the whole building is fitted together and grows into a holy temple in the Lord.
Household of God
As you come to Him, the living stone, rejected by men but chosen and precious in God’s sight, you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the...
Holy priesthood
But nothing unclean will ever enter it, nor anyone who practices an abomination or a lie, but only those whose names are written in the Lamb’s Book of Life.
Lamb's book of life
Passages
Chapter opening: Nehemiah 7:1-4
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
Neh 7:5-73 And God put into my heart, i. e. , God inspired me with the resolution; comp. Neh 2:12. What resolution, is declared by the sentences following, which detail its execution. The resolution to gather together the nobles and rulers of the people for the purpose of making a list of their kinsmen, and thus to obtain a basis for the operations contemplated for increasing the inhabitants of Jerusalem.
והסּגנים החרים are combined, as in Neh 2:16. On התיחשׂ, comp. 1Ch 5:17. While this resolve was under consideration, Nehemiah found the register, i. e. , the genealogical registry, of those who came up at first (from Babylon). בּראשׁונה, at the beginning, i. e. , with Zerubbabel and Joshua under Cyrus (Ezra 2), and not subsequently with Ezra (Ezra 7). “And I found written therein.
” These words introduce the list now given. This list, vv. 6-73 a , is identical with that in Ezra 2, and has been already discussed in our remarks on that chapter.
These three chapters form a connected whole, and describe acts of worship and solemnities conducted by Ezra and other priests and Levites, Nehemiah as the secular governor being only twice mentioned in them (Neh 8:9; Neh 10:2). The contents of the three chapters are as follows: On the approach of the seventh month, which opened with the feast of trumpets, and during which occurred both the feast of tabernacles and the great day of atonement, the people were gathered to Jerusalem; and Ezra, at the request of the congregation, read to the assembled people out of the book of the law on the first and second days.
It being found written in the law, that the Israelites were to dwell in booths during the seventh month, it was resolved to keep the festival in accordance with this direction; and this resolution was carried into execution by erecting booths made with branches of trees on housetops, in courts, and in the public places of the city, and celebrating the seven-days’ festival by a daily public reading of the law (Neh 8). On the twenty-fourth day of the same month, the congregation again assembled, with fasting and mourning, to make a public confession of their sins, and to renew their covenant with God (Neh 9, 10).
The second clause of Neh 7:73 belongs to Neh 8, and forms one sentence with Neh 8:1. “When the seventh month came, and the children of Israel were in their cities, the whole people gathered themselves together as one man in the open space that was before the water-gate,” etc. The capitular division of the Masoretic text is erroneous, and makes the words, “and the children of Israel were in their cities,” appear a mere repetition of the sentence, “and all Israel dwelt in their cities.
” The chronological statement, ”when the seventh month came,” without mention of the year, points back to the date in Neh 6:15 : the twenty-fifth Elul, in the twentieth year of Artaxerxes; on which day the building of the wall was completed. Elul, the sixth month, is followed by Tishri, the seventh, and there is nothing against the inference that the seventh month of the same year is intended; the dedication of the wall not being related till Neh 12, and therefore occurring subsequently, while all the facts narrated in Neh 8-11 might, without any difficulty, occur in the interval between the completion of the wall and its dedication.
For, besides the public reading of the law on the first two days of the seventh month, the celebration of the feast of tabernacles, and the public fast on the twenty-fourth day of the seventh month (Neh 8-11), nothing more is recorded (Neh 11:1, Neh 11:2) than the execution of the resolve made by Nehemiah, immediately after the completion of the wall (Neh 7:4), viz. , to increase the inhabitants of Jerusalem, by appointing by lot one of every ten dwellers in the surrounding country to go to Jerusalem and dwell there.
This is succeeded by lists of the inhabitants of Jerusalem, and of the cities of Benjamin and Judah, and lists of the priests and Levites (11:3-12:26): Neh 8:1-2. The public reading of the law. - Neh 8:1-3. The introduction to this narrative (Neh 7:73 b -8:1 a ) is identical with Ezr 3:1. The same matter, the assembling of the people on the approach of the seventh month, is described in the same words.
But the object of this assembling of the people was a different one from that mentioned in Ezr 3:1-13. Then they met to restore the altar of burnt-offering and the sacrificial worship; now, on the contrary, for the due solemnization of the seventh month, the festal month of the year. For this purpose the people came from the cities and villages of Judah to Jerusalem, and assembled “in the open space before the water-gate,” i.
e. , to the south-east of the temple space. On the situation of the water-gate, see rem. on Neh 3:26; Neh 12:37. , and Ezr 10:9. “And they spake unto Ezra the scribe” (see rem. on Ezr 7:11). The subject of ויּאמרוּ is the assembled people. These requested, through their rulers, that Ezra should fetch the book of the law of Moses, and publicly read it. This reading, then, was desired by the assembly.
The motive for this request is undoubtedly to be found in the desire of the congregation to keep the new moon of the seventh month, as a feast of thanksgiving for the gracious assistance they had received from the Lord during the building of the wall, and through which it had been speedily and successfully completed, in spite of the attempts of their enemies to obstruct the work. This feeling of thankfulness impelled them to the hearing of the word of God for the purpose of making His law their rule of life.
The assembly consisted of men and women indiscriminately (אשּׁה ועד אישׁ, like Jos 6:21; Jos 8:25; 1Sa 22:19; 1Ch 16:3), and לשׁמע מבין כּל, every one that understood in hearing, which would certainly include the elder children. The first day of the seventh month was distinguished above the other new moons of the year as the feast of trumpets, and celebrated as a high festival by a solemn assembly and a cessation from labour; comp.
Lev 23:23-25; Num 29:1-6.
These three chapters form a connected whole, and describe acts of worship and solemnities conducted by Ezra and other priests and Levites, Nehemiah as the secular governor being only twice mentioned in them (Neh 8:9; Neh 10:2). The contents of the three chapters are as follows: On the approach of the seventh month, which opened with the feast of trumpets, and during which occurred both the feast of tabernacles and the great day of atonement, the people were gathered to Jerusalem; and Ezra, at the request of the congregation, read to the assembled people out of the book of the law on the first and second days.
It being found written in the law, that the Israelites were to dwell in booths during the seventh month, it was resolved to keep the festival in accordance with this direction; and this resolution was carried into execution by erecting booths made with branches of trees on housetops, in courts, and in the public places of the city, and celebrating the seven-days’ festival by a daily public reading of the law (Neh 8). On the twenty-fourth day of the same month, the congregation again assembled, with fasting and mourning, to make a public confession of their sins, and to renew their covenant with God (Neh 9, 10).
The second clause of Neh 7:73 belongs to Neh 8, and forms one sentence with Neh 8:1. “When the seventh month came, and the children of Israel were in their cities, the whole people gathered themselves together as one man in the open space that was before the water-gate,” etc. The capitular division of the Masoretic text is erroneous, and makes the words, “and the children of Israel were in their cities,” appear a mere repetition of the sentence, “and all Israel dwelt in their cities.
” The chronological statement, ”when the seventh month came,” without mention of the year, points back to the date in Neh 6:15 : the twenty-fifth Elul, in the twentieth year of Artaxerxes; on which day the building of the wall was completed. Elul, the sixth month, is followed by Tishri, the seventh, and there is nothing against the inference that the seventh month of the same year is intended; the dedication of the wall not being related till Neh 12, and therefore occurring subsequently, while all the facts narrated in Neh 8-11 might, without any difficulty, occur in the interval between the completion of the wall and its dedication.
For, besides the public reading of the law on the first two days of the seventh month, the celebration of the feast of tabernacles, and the public fast on the twenty-fourth day of the seventh month (Neh 8-11), nothing more is recorded (Neh 11:1, Neh 11:2) than the execution of the resolve made by Nehemiah, immediately after the completion of the wall (Neh 7:4), viz. , to increase the inhabitants of Jerusalem, by appointing by lot one of every ten dwellers in the surrounding country to go to Jerusalem and dwell there.
This is succeeded by lists of the inhabitants of Jerusalem, and of the cities of Benjamin and Judah, and lists of the priests and Levites (11:3-12:26): Neh 8:1-2. The public reading of the law. - Neh 8:1-3. The introduction to this narrative (Neh 7:73 b -8:1 a ) is identical with Ezr 3:1. The same matter, the assembling of the people on the approach of the seventh month, is described in the same words.
But the object of this assembling of the people was a different one from that mentioned in Ezr 3:1-13. Then they met to restore the altar of burnt-offering and the sacrificial worship; now, on the contrary, for the due solemnization of the seventh month, the festal month of the year. For this purpose the people came from the cities and villages of Judah to Jerusalem, and assembled “in the open space before the water-gate,” i.
e. , to the south-east of the temple space. On the situation of the water-gate, see rem. on Neh 3:26; Neh 12:37. , and Ezr 10:9. “And they spake unto Ezra the scribe” (see rem. on Ezr 7:11). The subject of ויּאמרוּ is the assembled people. These requested, through their rulers, that Ezra should fetch the book of the law of Moses, and publicly read it. This reading, then, was desired by the assembly.
The motive for this request is undoubtedly to be found in the desire of the congregation to keep the new moon of the seventh month, as a feast of thanksgiving for the gracious assistance they had received from the Lord during the building of the wall, and through which it had been speedily and successfully completed, in spite of the attempts of their enemies to obstruct the work. This feeling of thankfulness impelled them to the hearing of the word of God for the purpose of making His law their rule of life.
The assembly consisted of men and women indiscriminately (אשּׁה ועד אישׁ, like Jos 6:21; Jos 8:25; 1Sa 22:19; 1Ch 16:3), and לשׁמע מבין כּל, every one that understood in hearing, which would certainly include the elder children. The first day of the seventh month was distinguished above the other new moons of the year as the feast of trumpets, and celebrated as a high festival by a solemn assembly and a cessation from labour; comp.
Lev 23:23-25; Num 29:1-6.
Neh 8:3 Ezra read out of the law “from the light (i. e. , from early morning) till mid-day;” therefore for about six hours. Not, however, as is obvious from the more particular description Neh 8:4-8, without cessation, but in such wise that the reading went on alternately with instructive lectures on the law from the Levites. “And the ears of all the people were directed to the law,” i.
e. , the people listened attentively. המּבינים must be understood according to לשׁמע מבין כּל of Neh 8:2. In Neh 8:4-8 the proceedings at this reading are more nearly described.
Neh 8:4 Ezra stood upon a raised stage of wood which had been made for the purpose (לדּבר, for the matter). מגדּל, usually a tower, here a high scaffold, a pulpit. Beside him stood six persons, probably priests, on his right, and seven on his left hand. In 1 Esdras, seven are mentioned as standing on his left hand also, the name Azariah being inserted between Anaiah and Urijah.
It is likely that this name has been omitted from the Hebrew text, since it is improbable that there was one person less on his right than on his left hand. “ Perhaps Urijah is the father of the Meremoth of Neh 3:4, Neh 3:21; Maaseiah, the father of the Azariah of Neh 3:23; Pedaiah, the individual named Neh 3:25; the Azariah to be inserted, according to 1 Esdras, the same named Neh 3:23; a Meshullam occurs, Neh 3:4, Neh 3:6; and a Malchiah, Neh 3:11, Neh 3:14, Neh 3:31” (Bertheau).