Chapter Ten

1–23. A list of those who affixed seals. 29–39. Obligations undertaken by the people.

Nehemiah 10:1. Those who affixed seals were: Nehemiah the Tirshapta, son of Hachaliah, and Zedekiah, “Those who affixed seals were.” From the Hebrew, the same expression could more precisely be rendered as: “And upon the sealed documents were” (seals). From the plural form chattumim, one concludes that several documents were written containing the obligations of the people—at least two (Meyer, Bertholet). Among those who affixed their seal after Nehemiah is named Zedekiah, who belonged neither to the priests (Nehemiah and Zedekiah) nor to the heads of families. It is possible that this was a person who held a high position, perhaps the scribe of the governor (Ezra 4:9). Rawlinson identifies him with Zadok the scribe (Neh 13:13).

Nehemiah 10:2. Seraiah, Azariah, Jeremiah, Nehemiah 10:3. Pashhur, Amariah, Malchijah, Nehemiah 10:4. Hattush, Shebaniah, Malluch, Nehemiah 10:5. Harim, Meremoth, Obadiah, Nehemiah 10:6. Daniel, Ginnethon, Baruch, Nehemiah 10:7. Meshullam, Abijah, Mijamin, Nehemiah 10:8. Maaziah, Bilgai, Shemaiah: these were the priests. The list of priests who affixed their seal (v. 8: “these were the priests”). The list contains 21 names, but it is commonly assumed that one name is missing, since in (Neh 12:1-7) 22 names are counted. Of these names, 15 appear in (Neh 3:2-7) as names of heads of priests who returned from Babylon with Zerubbabel, and in (Neh 3:11-20) as names of heads of priestly families. Consequently, in (Neh 10:2-8) not individual persons are mentioned, but entire priestly courses (divisions), on behalf of which representatives acted. It is noteworthy that among those who affixed their seal, the high priest is not named. Perhaps Seraiah, who in (Neh 11:11) is called the chief officer of the house of God, signed in place of him. The list of priests, apart from (Neh 10:2-8), is also given in (Neh 12:1-7), but it is very difficult to form a clear picture of the organization of the Old Testament priesthood after the exile based on these lists. From (Ezra 2:36-39) it can be seen that with Zerubbabel four priestly families (Keil) or four divisions returned from exile: Jedaiah, Immer, Pashhur, and Harim. Meanwhile, in (Neh 10:2-8) we have an indication of 21 divisions, and in (Neh 12:1-7) of 22. According to Jewish tradition, after the exile until the destruction of Jerusalem, there were 24 divisions of David (Luke 1:5-8); Jewish Antiquities VII, 14, 7. How these divisions were formed and when is difficult to say with certainty. According to Jewish tradition, the four families (or divisions) that returned from exile were divided by the prophets into 24 parts, in order to give the priesthood the organization of David’s time. At this time the first division received its own name (Jedaiah), while the rest by lot received the names of the courses that did not return (Herzfeld, Geschichte III, 393). The indication in Nehemiah of 22 divisions (instead of 24) can be understood in this way: that 2 divisions were not filled, so that those who needed to prove their right to the priesthood could be included (Ezra 2:61-63). The newly formed divisions partly bore ancient names: in (Neh 12:1-7) eight names coincide with (1 Chr 24:1-19). But some received new names, for example, Iddo (v. 4). On the priesthood in the post-exilic period, see Prof. G. Titov (History of the Priesthood. 1878) and Fr. G. Klyucharev (History of the Old Testament Priesthood. Antiquity. 1903).

Nehemiah 10:9. The Levites: Jeshua, son of Azaniah, Binnui, of the sons of Henadad, Kadmiel, Nehemiah 10:10. and their brothers: Shebaniah, Hodijah, Kelita, Pelaiah, Hanan, Nehemiah 10:11. Micha, Rehob, Hashabiah, Nehemiah 10:12. Zaccur, Sherebiah, Shebaniah, Nehemiah 10:13. Hodijah, Bani, Beninu. The list of Levites who affixed their seal. The list contains 17 names, which again should be considered names of Levitical classes or divisions. Jeshua mentioned in v. 9 and Kadmiel returned (with their families) already with Zerubbabel (Ezra 2:40; Neh 7:43). The sons of Henadad also appear already in (Ezra 3:9). “Binnui, son of Henadad,” according to (Neh 3:24), built part of the wall. Most of the names mentioned in vv. 9–13 appear already in (Neh 8:7).

Nehemiah 10:15. Bunni, Azgad, Bebai, Nehemiah 10:16. Adonijah, Bigvai, Adin, Nehemiah 10:17. Ater, Hezekiah, Azzur, Nehemiah 10:18. Hodijah, Hashum, Bezai, Nehemiah 10:19. Hariph, Anathoth, Nebai, Nehemiah 10:20. Magpiash, Meshullam, Hezir, Nehemiah 10:21. Meshezabel, Zadok, Jaddua, Nehemiah 10:22. Pelatiah, Hanan, Anaiah, Nehemiah 10:23. Hoshea, Hananiah, Hasshub, Nehemiah 10:24. Hallohesh, Pilha, Shobek, Nehemiah 10:25. Rehum, Hashabnah, Maaseiah, Nehemiah 10:26. Ahiah, Hanan, Anan, Nehemiah 10:27. Malluch, Harim, Baanah. The list of heads of the people, that is, the laypeople. The list names some names known from (Ezra 2:1-35) and (Neh 7:5-24). There are 44 names in total, while in (Ezra 2:1-35) only 33. Therefore, it must be assumed that the number of heads between the time of Zerubbabel and Nehemiah (537–444) increased due to the community’s growth by new settlers and the joining of foreigners to the community. Some of those named in the first book of Ezra (Shephatiah, Arah) (Ezra 2:4-5) are not found in the verses we are considering—either because their families ceased to exist, or because representatives of these families did not sign the decision of the entire people. The Ater mentioned separately from Hezekiah in v. 17, according to (Ezra 2:16), belonged to the house of Hezekiah.

Nehemiah 10:28. And the rest of the people—the priests, the Levites, the gatekeepers, the singers, the temple servants, and all who had separated themselves from the peoples of the lands to the Law of God, their wives, their sons, their daughters, all who could understand, Nehemiah 10:29. joined with their brothers, their leaders, and entered into a curse and an oath to walk in God’s Law, which was given by the hand of Moses, the servant of God, and to observe and do all the commandments of the Lord our God, and his ordinances and his statutes, The whole people joined the obligation undertaken by the representatives, taking an oath to walk in God’s Law. It is possible that this oath of the people was accompanied by special ceremonies similar to those described in (Gen 15:10). In view of modern theories about the origin of the Pentateuch, a question arises: what should be understood by the book of the Law of Moses which was read in the assembly, which the people obligated themselves to observe? By certain indications, it is first necessary to conclude that the entire Pentateuch was not read. The writer notes that it was specifically the Law that was read. Then, the priests who read and explained the book had already by the second day (Neh 8:13) reached the Law about the Feast of Booths (Lev 23:33-43), which would scarcely be possible if the reading had begun with the book of Genesis. According to the opinion of modern scholars, Ezra read the so-called “Priestly Code” (Leviticus, Numbers, and certain sections of Exodus), compiled during the exile and shortly after the return from exile. The solemn reading described in Nehemiah VIII-X was an introduction of this new code into the life of the people. Some allow that the new code was already joined at that time with the remaining parts of the Pentateuch, and therefore the entire Pentateuch was proclaimed (Wellhausen); others think that only the “Priestly Code” was proclaimed (Kautzsch). Regarding these opinions, it must first be said that, as is evident from the text of Nehemiah VIII-X, not only the Priestly Code was read, but also other parts of the Law (cf. Neh 13:1; Deut 23:3); cf. (Neh 10:30) and (Exod 34:15-16; Deut 7:3-4). Furthermore, the narrative of Nehemiah VIII-X does not give the impression that Ezra for the first time proclaimed some part of the Law or the entire Law, which represented something new to the people. The acceptance of laws that weighed heavily on the people and did not correspond to its sentiments (cf. Mal 1:6-14) can only be understood if one recognizes that the laws were ancient, long known, and only temporarily fallen into disuse. In general, the entire reading of the Law undertaken by Ezra aimed at raising the significance of the ancient laws, adapting the ancient precepts to new circumstances, and emphasizing some of them with particular force in view of the new conditions of life.

Nehemiah 10:30. and not to give their daughters to the peoples of the lands, nor to take their daughters for their sons; After the general obligation to observe the entire Law, in view of the conditions of the time, a special obligation was given to observe certain individual precepts of the Law. Regarding the prohibition of marriages with foreign women, see (Exod 34:16; Num 33:52; Deut 7:3-4).

Nehemiah 10:31. and when the peoples of the lands bring wares and all kinds of goods to sell on the Sabbath, we will not buy from them on the Sabbath or on a holy day; and in the seventh year we will forego the debt of every kind. In the Law there is no prohibition of trading on the Sabbath. But this prohibition naturally flows from the commandment concerning Sabbath rest. “And in the seventh year we will forego the debt of every kind.” The seventh or Sabbath year, according to the Law (Exod 23:10-11; Lev 25:2-4), was a year of rest for the land, and in this year one could not engage in agriculture or horticulture. Given the resulting difficulty of paying debts, the Law commanded the creditor not to require debts in the Sabbath year, and according to Deut 15:12 even to forgive them.

Nehemiah 10:32. And we have imposed on ourselves the obligation to give each year a third of a shekel for the needs of the house of our God: According to v. 32, the Jews established an obligatory annual contribution to the temple, and probably specifically for the needs of the temple worship, of one-third of a shekel. According to (Exod 30:13), each male of age 20 and above was to give to the temple one-half shekel. Rabbi Ibn Ezra thinks that v. 32 refers to a new tax accepted by the community in addition to that established in (Exod 30:13). But the text rather gives grounds to think that v. 32 refers only to the restoration of the tax established in (Exod 30:13). Probably, even in Nehemiah’s time, this tax was considered obligatory for males of age 20 and above, although v. 32 does not specify who actually had to pay the tax. The reduction of the tax from one-half shekel to one-third is explained by the difficult circumstances of the Nehemiah-era community. However, it is also possible to think that the value of the shekel in Nehemiah’s time was higher than in the pre-exilic period, and therefore the contribution was reduced to one-third (Herzfeld). Bertheau supposes that v. 32 presupposes a calculation according to the Persian monetary system (p. 78). In the time of the Savior’s earthly life, the temple received 2 drachmas (Matt 17:24)—somewhat more than a shekel.

Nehemiah 10:33. for the showbread, for the regular grain offering and the regular burnt offering, for the Sabbaths, the new moons, the appointed feasts, for the holy things, and for the sin offerings to make atonement for Israel, and for all the work of the house of our God. From v. 33 it is evident that the tax restored by the community was designated for the needs of worship, namely: “for the regular grain offering,” that is, for the showbread (Lev 24:5-8); “for the regular burnt offering” (tamid), that is, for the grain offering (mincha) in the evening and morning burnt offering (olah) (cf. 2 Kgs 16:15; Ezra 9:4); for offerings on the Sabbath, new moons, and feasts (Num 28:16), “for the holy things” (Hebrew velakkadaschim, compared with the following vellahatoth [“and for sin offerings”], refers to offerings, namely, peace offerings (cf. 2 Chr 29:33), offered on behalf of all the people (Lev 23:19; Exod 24:5)); “for sin offerings” (cf. Lev 4:13-21) “and for all the work of the house of our God.” The establishment of special contributions for the needs of worship does not contradict (Ezra 7:20), where it is reported that an order was given by the king to give for the needs of the Jerusalem temple. If the king’s order was even carried out, which is not certain, the Jews could still wish to participate themselves in the maintenance of the temple and increase the resources of the temple.

Nehemiah 10:34. And we cast lots—the priests, the Levites, and the people—for the procurement of wood to be brought to the house of our God according to our fathers’ houses at appointed times, year by year, to burn on the altar of the Lord our God, as it is written in the Law. In the Law of Moses there is no provision regarding who was to supply wood for the altar. Until the time of Nehemiah, probably the supply of wood was voluntary. Now the responsibility for this was placed on the entire community (cf. Neh 13:31)—on the priests, Levites, and people. The time of delivery for each family was determined by lots, which were probably drawn by representatives of the family. According to the Talmud (Taanit IV, 5), nine times were appointed for the delivery of wood, but it occurred chiefly on the 14th of Ab, and the day of delivery was considered a festive day (ή τῶν ξυλοφορίων ἑορτή. Jewish Wars II, 17, 6).

Nehemiah 10:35. And we obligated ourselves to bring each year the firstfruits of our land and the firstfruits of every fruit of every tree to the house of the Lord; Nehemiah 10:36. and to bring to the house of our God, to the priests serving in the house of our God, the firstborn of our sons and of our animals, as it is written in the Law, and the firstborn of our herds and flocks. Regarding the firstfruits of the field (bikkurim—firstfruits), cf. (Exod 23:19; Deut 26:2); regarding the firstfruits of fruit trees (Num 18:12; Lev 19:23); regarding the firstborn of sons, which were to be redeemed according to the priest’s valuation—(Num 18:15). The firstborn of unclean animals were also to be redeemed (Exod 13:13; Num 18:15). The firstborn of clean animals were, according to the Law, to be brought to the temple and given to the priests, who offered them as sacrifice, burning the fat and keeping the meat for themselves (Num 18:17).

Nehemiah 10:37. And the firstfruits of our meal, and our contributions, and the fruit of every tree, new wine and oil, we will bring to the priests in the chambers of the house of our God; and the tithe of our land to the Levites. They, the Levites, will take the tithe in all the cities of our agricultural area. Now the reference is not to the firstborn (bikkurim) but to firstfruits (terumah), the first fruits of the given year, the best (cf. Num 18:12; Exod 23:19). The community obligated itself to bring firstfruits of the ground grain (LXX σίτων ἡμῶν, Slavic “of our grain”), then firstfruits of terumoth (“our contributions”), that is, of everything obtained from the field. What portion of the firstfruits collected in the chambers by the temple was given to the priests is unknown, since the Law contains no provision regarding this.

Nehemiah 10:38. And the Levite shall be with the priests of Aaron when the Levites take the tithe; and the Levites shall bring up a tithe of the tithe to the house of our God, to the rooms of the storehouse. The collection of the Levitical tithe was to be carried out by the Levites themselves. But to protect the interests of the priests, the priests also attended when the Levites were collecting the tithe. The tithes and contributions were also collected in the chambers by the temple.