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
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H2346 names a wall or fortified barrier, often around a city, and can also be used figuratively for protection supplied by people, wealth, water, or God. The noun can describe built defenses, broken walls, walls under attack, water standing like a wall, imagined security, human protection, or Gods fiery defense, so material structure and metaphorical refuge must remain distinct.
In Neh. 1. 3, visitors tell Nehemiah that Jerusalems surviving remnant lives in trouble and disgrace because the wall is broken and the gates burned. In Prov. 18. 11, the rich persons wealth appears to be a fortified city and a high wall, but the proverb locates that security in imagination. H2346 opens teaching on the protections people build, the breaches they grieve, the false walls they imagine, and the living protection only God can provide.
It corrects simplistic boundary language that treats every wall as faithful, and it challenges wealth, institutions, secrecy, or control when they function as imagined security rather than truthful protection. H2346 can reveal loss, illusion, and promise: Jerusalem survivors report a broken wall and public disgrace, Proverbs says wealth looks like a high wall in the rich persons imagination, and Zechariah promises the Lord as a wall of fire around an unwalled Jerusalem.
Built defenses matter, but they can fail; wealth can feel secure, but its wall is imagined; Gods presence protects without reducing His people to a closed fortress. For H2346, responsible teaching keeps lexical meaning, passage context, canonical synthesis, and present application distinguishable. H2346 does not make every boundary loving, guarantee safety because a church has policies or buildings, condemn all walls and borders, or promise that believers will never suffer breach, displacement, or loss.
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.
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H1817 usually names a swinging door, door leaf, gate panel, or similar closure, and it can also name a column or panel of written scroll text. The noun marks a real boundary that may be opened, shut, guarded, decorated, or destroyed. In 1Sam. 3. 15, Samuel opens the doors of the Lord's house after receiving a difficult word and fearing to tell Eli the vision.
In Jer. 36. 23, King Jehoiakim cuts each read column from Jeremiah's scroll and burns it, so a material section of writing becomes the site of defiant rejection. In Mal. 1. 10, the Lord wishes someone would shut the temple doors rather than continue useless worship. H1817 opens teaching on access, responsibility, revelation, and boundaries. It does not teach that every opportunity is a door from God, that every closed door is protection, or that sacred buildings guarantee acceptable worship.
What happens at or to the door must be interpreted from the speaker, covenant setting, and action.
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.
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H7891, šiyr, is a Hebrew verb for singing. Its contexts make singing a voiced response that can remember deliverance, praise the Lord, proclaim salvation, teach a community, accompany ordered worship, or carry grief that ordinary speech cannot contain. Moses and Israel sing after rescue at the sea. Deborah and Barak sing about the Lord's action amid national danger. Psalms call all the earth to sing and declare His salvation, while another psalm asks how the Lord's song can be sung under the demands of captors. The action is embodied and communal, but it can also rise from one suffering voice.
Biblical singing is not limited to cheerful mood. Psalm 13 moves from “How long?” to trust and song without pretending the distress never existed. Jeremiah 20 places a call to sing beside persecution and, immediately afterward, a curse on the day of his birth. Psalm 137 refuses to turn Zion's song into entertainment for tormentors. These passages protect lament, silence, and protest from the demand to perform happiness. They also show that singing can sustain memory and faith when circumstances remain painful. A congregation should therefore make room for praise, confession, sorrow, thanksgiving, longing, and hope rather than treating one emotional register as the measure of faith.
The object and content of song matter. Psalm 96 joins singing to proclaiming the Lord's salvation among all peoples. Isaiah 42 summons coastlands, deserts, villages, and mountaintops into praise of the Lord who announces new things. Jeremiah sings because God rescues the needy from evildoers. Appointed singers in Chronicles serve ordered public worship, yet their presence before an army does not turn music into a technique that guarantees victory. Faithful singing responds to who God is and what He has done; it does not manipulate Him, prove a singer's spirituality, or excuse injustice. Musical skill can serve the community, but neither vocal ability, cultural style, emotional display, nor platform access determines a person's worth before God.
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.
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אֶמֶת (ʾemet) can describe truth, faithfulness, reliability, or that which proves trustworthy. English readers often hear “truth” chiefly as a correct statement, and that sense can be present, but the Hebrew noun also speaks about the dependability of words, judgments, promises, and persons. Its word-family background suggests firmness, yet etymology cannot decide the meaning of a verse. The actual use in narrative, law, poetry, wisdom, or prophecy must set the emphasis.
In Genesis 24, Abraham's servant blesses the Lord for not withholding kindness and faithfulness during the journey. The word there is relational and experienced: the servant recognizes that God's covenant care has proved dependable in events. Exodus 34:6 places faithfulness beside loving devotion in the Lord's proclamation of His name. The two qualities belong together, but they should not be collapsed into synonyms. Loving devotion names God's committed care, while emet emphasizes that His character and dealings can be trusted.
Other passages show the word's range. David confesses in 2 Samuel 7 that the Lord's words are true while resting his prayer on God's promise. Psalm 31 addresses the Lord as the God of truth when entrusting life into His hands. Proverbs speaks of truthful lips that endure, and Zechariah commands a restored community to speak truth and render judgments that are true and sound. Biblical truth therefore has doctrinal, relational, and ethical force. The God who is reliable forms people whose speech and judgments should no longer be governed by deceit.
Christian teaching may connect this Old Testament witness to the New Testament's language about God's faithfulness and the truth revealed in Christ. Luke records Jesus praying the first line of Psalm 31:5 from the cross, and John's writings give truth a central place in describing Jesus and the life of His people. These connections are canonical, not proof that every Greek occurrence of alētheia reproduces the full range of H571. Pastorally, emet invites confidence in God's proven character and calls the church to truthful life shaped by loyal love.
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.
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H4931 is a Hebrew noun for a guard, watch, charge, custody, assigned duty, or the observance of what has been entrusted. Deuteronomy 11:1 joins keeping the Lord's charge with love, statutes, ordinances, and commandments, so the word concerns covenant faithfulness rather than mere rule management. Numbers 1:53 assigns Levites to watch over the tabernacle, linking holy service with protective responsibility.
Habakkuk 2:1 places the prophet at his guard post, attentive for God's answer and correction. Elsewhere H4931 names gatekeepers, priestly divisions, palace custody, safe keeping, and people confined under guard. It opens teaching on stewardship, vigilance, institutional roles, and the moral conditions of custody. It corrects both careless neglect of entrusted people or practices and authoritarian uses of religious duty that make human systems immune from examination, compassion, or correction.
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 common Hebrew noun for a city, town, or inhabited settlement. Genesis 4:17 says Cain built a city, Genesis 10:12 calls a settlement a great city, and Genesis 11:4 records the Babel builders' plan for a city and tower. Urban gathering can organize family, trade, defense, culture, worship, and power. The noun itself is morally neutral; Scripture evaluates what a city loves, builds, protects, oppresses, remembers, and worships.
Cities can become places of grave violence and judgment. Abraham asks whether righteous people in Sodom would be swept away with the city in Genesis 18:24, and Genesis 19 narrates urgent departure before destruction. Deuteronomy 13 addresses an Israelite city turned to idolatry, and Joshua 6 narrates Jericho's fall within the conquest. These are specific covenant and judgment texts. They do not authorize churches or modern states to label unwanted communities wicked and carry out religious violence.
Cities also become sites of refuge, worship, responsibility, and hope. Numbers 35 appoints cities of refuge to restrain blood vengeance and provide adjudication. Psalms 46, 48, and 87 celebrate the city of God, while Isaiah 60:14 names Zion the city of the Lord. Jeremiah 29:7 tells exiles to seek the welfare of the Babylonian city where they live, and Jonah is sent to a great foreign city whose violence God judges and whose repentance God receives. Ezekiel 48:35 ends with a restored city named “The Lord Is There.” These trajectories reach beyond one municipality without making any present city identical to Zion, Babylon, or Nineveh.
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 (lēb) is commonly translated heart, but its Hebrew range is wider than emotion alone. Depending on context, it can name thought, understanding, intention, will, desire, courage, moral orientation, or the inner center of a person. It can also denote the center of something. The range does not mean that every occurrence carries every sense; the immediate passage must determine the emphasis.
Genesis 6:5 uses lēb for the inward formation of human thoughts and intentions. Proverbs 4:23 presents the heart as the source from which life's courses flow, while Psalm 119:11 speaks of storing God's word there. These witnesses show cognitive, volitional, and moral dimensions without requiring a modern division between mind and emotion.
Jeremiah 17:9 describes the heart as deceitful and difficult to understand, and Jeremiah 31:33 promises that the Lord will write his instruction on the heart. Ezekiel 36:26 likewise uses lēb in the promise of a new heart in place of a heart of stone. The movement from diagnosis to divine renewal is a genuine canonical pattern, though each prophetic passage contributes its own covenant setting and imagery.
H3820 is closely related to H3824 לֵבָב (lēbāb). Deuteronomy 6:5 and 10:16 use H3824, not H3820, so they can illuminate the broader Hebrew heart concept but should not be presented as direct occurrences of this identity.
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 a Hebrew noun for a written record, scroll, book, letter, deed, or certificate. Genesis 5:1 introduces a written record of Adam's generations. Deuteronomy 24:1 refers to a certificate of divorce, Jeremiah 32:10 to a purchase document, and First Samuel 10:25 to a written record of royal procedure. These uses show that sepher names a medium or document class; the noun by itself does not mean inspired Scripture.
Some sepher texts carry covenantal or prophetic authority because of their content and origin. Exodus 24:7 calls the covenant record a book that Moses reads to the people. Joshua 1:8 commands sustained attention to the book of the law. Second Kings 22:8 and Nehemiah 8:1 place recovered or publicly read Torah at the center of reform and covenant instruction. Jeremiah 36 narrates prophetic words dictated to Baruch, read publicly, burned by the king, and written again. Written form serves preservation, public hearing, accountability, and transmission, but authority rests in God's word and covenant claim rather than in paper, ink, or scroll as such.
Other passages use book imagery for divine knowledge and judgment. Moses asks in Exodus 32:32 to be blotted from God's written book, and God answers that the sinner will be blotted out. Psalm 69:28 speaks imprecatorily of the book of the living, while Psalm 139:16 pictures the psalmist's unformed days written in God's book. These are weighty images, but they should not be merged into one technical register or made to settle every question about election, perseverance, chronology, or the mechanics of divine foreknowledge.
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.
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שׁוּב (shuv) is a common Hebrew verb for turning, returning, going back, bringing back, or restoring. Many occurrences describe ordinary movement, so the verb does not mean repentance every time it appears. In covenant and prophetic settings, however, returning to the Lord becomes a rich description of repentance: people turn from wicked ways, return to God, hear His voice, and seek His mercy.
Other stem forms can describe causing someone or something to return, including God's restoration of His people. Deuteronomy 30 joins Israel's return to the Lord with God's gathering and renewal after judgment. Isaiah 55 calls the wicked to forsake a way and return to the compassionate God. Hosea and Zechariah address a covenant people whose return must be truthful rather than merely verbal.
Christian teaching can connect this movement with New Testament calls to repent and turn to God, but the Hebrew verb itself should not be collapsed into one technical doctrine. Pastoral use must also distinguish return to God from pressure to return to an unsafe person, place, leader, or institution.
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 (kohen) is the Hebrew noun for a priest or someone serving in a priestly office. The local Hebrew artifact currently indexes about 750 H3548 occurrences. The term applies to Aaronic priests, high priests, Melchizedek, Jethro, Egyptian priests, and priests of other gods, so mediation between the Lord and Israel is an important function in selected covenant contexts rather than the noun's universal lexical definition.
Within Israel's Sinai covenant, Aaron and his sons are consecrated for priestly service. Their duties include presenting offerings, maintaining sanctuary service, distinguishing holy from common and clean from unclean, teaching instruction, blessing the people, and participating in judicial or diagnostic decisions. Levites have related sanctuary responsibilities but are not simply interchangeable with Aaronic priests.
Numbers 6:23-27 gives Aaron and his sons the words of the priestly blessing and says that God's name will be placed on Israel and that God will bless them. The priest speaks the given words; the Lord remains the source of blessing.
Leviticus 16 assigns the high priest a unique annual role in the Day of Atonement rites. The chapter's offerings address priest, household, sanctuary, and people within the covenant system. Later Hebrews interpretation should be drawn after the Levitical passage is heard on its own terms.
Malachi 2:7 describes the priest as guarding knowledge and people seeking instruction from his mouth because he is the Lord's messenger. The surrounding rebuke shows both the teaching responsibility and its corruption; it does not establish that priests are the only people authorized to teach Scripture.
Genesis 14:18 calls Melchizedek king of Salem and priest of God Most High. Psalm 110:4 later speaks of a priest forever according to Melchizedek's order, and Hebrews 5-7 builds a sustained argument about Jesus' priesthood from that psalm. Hebrews' typology does not make the Aaronic institution a divine mistake or erase the genuine covenant forgiveness associated with its rites.
Exodus 19:6 calls Israel a kingdom of priests and a holy nation. First Peter 2:9 reuses that language for its readers. These corporate vocations coexist with distinct offices in their respective covenants, but the texts themselves should not be used as a shortcut to settle every later debate about church leadership.
For the preacher, כֹּהֵן (kohen) opens sanctuary service, instruction, blessing, atonement, corruption, Melchizedek, and Hebrews' high-priest Christology. The immediate priestly subject and covenant setting must be identified before application.
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 (qodesh) names holiness, sacredness, or something designated as holy. It can refer to holy ground, sanctuary space, offerings, garments, days, and the inscription 'Holy to the Lord.' The noun's range is learned from these uses, not from a claim that its root always means separation. Exodus 3 calls the ground holy because the Lord meets Moses there. Priestly texts mark people, places, and objects for service in God's presence.
Psalms speak of worship in holy splendor, and Isaiah 35 names a Way of Holiness within a promise of restoration. Zechariah 14 extends 'Holy to the Lord' beyond priestly equipment to ordinary objects, picturing a future in which all life belongs to God. Related adjective and verb forms also speak of God's own holiness and His people's calling, but they should not be collapsed into this noun.
Qodesh joins worship, consecration, moral obedience, mercy, and reverent access without making ritual status a tool for shame, exclusion, or control.
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) means assembly, congregation, company, or gathered community. It can describe Israel gathered for Passover, covenant hearing, worship, confession, public reading, or decision. Leviticus 4 treats the assembly as capable of shared wrongdoing and responsible response, while Nehemiah 8 gathers men, women, and all able to understand to hear Torah. The noun identifies a collective body, not a building or an automatic guarantee of faithfulness.
Assemblies can resist God or harm others. Numbers 16 calls Korah's company an assembly within a rebellion, Jeremiah 44 describes a large gathering rejecting the prophetic word, and Ezekiel uses the noun for hostile forces. Proverbs 5:14 remembers ruin in the midst of congregation and assembly. Size, unanimity, institutional continuity, emotional intensity, or religious vocabulary cannot make a gathering's judgment true.
Psalms praise God in the assembly, and Joel 2 summons a congregation for fasting and return. Ezra and Nehemiah show gatherings confessing, hearing, responding, and making consequential decisions. Ancient membership and exclusion rules belong to particular covenant and social settings; they must not be transferred directly into modern discrimination, civic exclusion, or denial of care. Later church language can inherit assembly themes without making qahal and church interchangeable in every context.
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.
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H214 is a Hebrew noun for a treasury, storehouse, depository, granary, armory, or reserved supply. First Chronicles 9:26 describes Levite gatekeepers entrusted with rooms and treasuries in the house of God, connecting stored sacred goods with assigned responsibility. Deuteronomy 28:12 portrays the heavens as the Lord's abundant storehouse from which He sends seasonal rain under the covenant blessing.
Micah 6:10 condemns treasures of wickedness and dishonest measures, showing that what fills a store can testify to injustice rather than success. Other passages describe royal wealth, temple gifts, grain reserves, weapons, plundered treasuries, and poetic storehouses of wind, snow, water, or judgment. H214 opens teaching on provision, reserves, stewardship, institutional accountability, and the limits of wealth.
It corrects claims that a full treasury proves divine approval or that biblical storehouse language grants religious leaders unrestricted control over gifts, mandatory access to income, or guaranteed material blessing for donors.
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).