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NEHEMIAH 13

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph
2. Second paragraph
3. Third paragraph, etc.

CONTEXTUAL INSIGHTS

A. This chapter illustrates how quickly things can deteriorate. Apparently Nehemiah had returned to the Persian court for a period of time.

B. Note the problems:

1. violations of the holiness of the temple, Neh. 13:4-9

2. lack of support promised to the Levites, Neh. 13:10-14

3. violation of Sabbath requirements, Neh. 13:15-22

4. return to mixed marriages, Neh. 13:1-3,23-29

C. Note Nehemiah's Actions:

1. threw Tobiah out, Neh. 13:8 and cleansed the temple storerooms, Neh. 13:9

2. restored the Levites to their posts, Neh. 13:11 by charging the population to tithe again, Neh. 13:12

3. brought in honest stewards from different areas of social life to administer the tithes, Neh. 13:13

4. stopped Sabbath trading:

a. confronted the nobles, Neh. 13:17

b. closed the gates at dusk, Neh. 13:19

c. warned the traders themselves, Neh. 13:21

d. appointed Levitical city gate keepers, Neh. 13:22

5. stopped the inter-religious marriages by force, Neh. 13:25

6. excommunicated part of the family of the high priest, Neh. 13:28

D. This chapter seems to end the book on a negative note, but in reality it is a note of restoration and purification.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: NEHEMIAH 13:1-3
 ¹On that day they read aloud from the book of Moses in the hearing of the people; and there was found written in it that no Ammonite or Moabite should ever enter the assembly of God, ²because they did not meet the sons of Israel with bread and water, but hired Balaam against them to curse them. However, our God turned the curse into a blessing. ³So when they heard the law, they excluded all foreigners from Israel.

13:1 "they read aloud from the book of Moses" The VERB (BDB 894, KB 1128) is a Niphal PERFECT. Whether this is an informal reading like Neh. 8:1-8 or a specifically called for reading like Deut. 31:11 the Feast of Tabernacles, is uncertain (cf. Neh. 8:4; 9:3).

These two post-exilic books are characterized by a reverence and desire for the word of God. They hear it and they respond in repentance and faith. The trend is set! They are becoming people of the book! At this point the book was about a thousand years old (i.e., depending on the date of the Exodus), but it was still relevant and crucial for their relationship with YHWH. Cultures change but revelation does not!

Special Topic: Moses' Authorship of the Pentateuch

▣ "there was found written in it that no Ammonite or Moabite should ever enter the assembly of God" This is a direct reference to Deut. 23:3-6, which shows that the Mosaic law was available and well known.

This sounds so racist to us, but two things must be noted.

1. These people had to restore a pure people unaffected by Canaanite or pagan culture and myths.
2. Ruth, David's ancestor, was from Moab and she is in the line of the Messiah, as is Rachel the Canaanite prostitute!

Special Topic: Racism

Special Topic: Forever ('olam)

▣ "the assembly of God" This is the only place in the OT where the word for assembly, Qahal (BDB 874), and the word Elohim (BDB 43) are placed together. This term Qahal is what the translators of the Septuagint replace with ecclesia, which is the early church's self-chosen title. This shows they were identifying themselves with the Old Testament people of God.

Special Topic: Church (ekklesia)

13:2 "Balaam" The account of Moab and Ammon's (who were relatives of the Jews, cf. Gen. 19:30-38) treachery is found in Num. 22:3-11.

Balaam seems to be a spokesperson for God (cf. Num. 22:8-13,18,20; 23:4-5,12,16; 24:1-2). He honored God, but sought his own personal interest. This whole account is a strange and bizarre event!

1. God's prophet hurts Israel
2. God says "go," but is angry when he does
3. a talking donkey
4. Israel's sudden turn to fertility worship

▣ "However, our God turned the curse into a blessing" This is a major theological affirmation and worldview. This has been the history of mankind from Genesis 3. This role reversal concept is so clearly seen in

1. Abraham, Gen. 15:12-21
2. Joseph, Gen. 45:1-15
3. Moses, Exod. 2

One of the best popular books I have ever read that was such a blessing to my life is Hannah Whithall Smith's The Christian's Secret of a Happy Life.

The term (BDB 786 I) as used in this text, seems to imply a racism on God's part, but this very same term is used in Exod. 12:38 (see note online) to describe the believing Egyptians who accompanied the Israelites out of Egypt. The term, although literally referring to descent, is used in a religious sense. In Exodus 12 it is used in a positive sense and here in a negative sense.

NASB (UPDATED) TEXT: NEHEMIAH 13:4-9
 ⁴Now prior to this, Eliashib the priest, who was appointed over the chambers of the house of our God, being related to Tobiah, ⁵had prepared a large room for him, where formerly they put the grain offerings, the frankincense, the utensils and the tithes of grain, wine and oil prescribed for the Levites, the singers and the gatekeepers, and the contributions for the priests. ⁶But during all this time I was not in Jerusalem, for in the thirty-second year of Artaxerxes king of Babylon I had gone to the king. After some time, however, I asked leave from the king, ⁷and I came to Jerusalem and learned about the evil that Eliashib had done for Tobiah, by preparing a room for him in the courts of the house of God. ⁸It was very displeasing to me, so I threw all of Tobiah's household goods out of the room. ⁹Then I gave an order and they cleansed the rooms; and I returned there the utensils of the house of God with the grain offerings and the frankincense.

13:4 "Eliashib the priest" He will become the High Priest (cf. Neh. 3:1). The books of Ezra and Nehemiah are not in chronological order. Themes and patterns from the past, that moderns do not understand, mold the outline of these books. Events seem out of place to us who are accustomed to sequential, cause and effect, history. Their way of doing history was not bad, but different (selective and theological), as are the Gospels.

▣ "over the chambers of the house of our God" There were many storage rooms in the temple, some along the sides of the main shrine and others in the gates (cf. Neh. 12:44). These rooms were to store the tithes of the Levites (cf. Neh. 13:5) and the necessities of the cultus rituals. They also housed the money sent from Persia. In this case they converted one of the large rooms into a personal residence for Tobiah (cf. Neh. 13:5).

The ADJECTIVE (BDB 898) means "near." It can mean (1) close neighbors (cf. 1 Chr. 12:40) or (2) relatives (cf. Lev. 21:2-3; 25:25; Num. 27:11; Ruth 2:20.

▣ "Tobiah" Tobiah (BDB 375, "YHWH is my good") was an Ammonite who opposed Nehemiah (cf. Neh. 2:10,19; 4:3,17; 6:1,12,14,19; 13:4,7,8). As Ezra and Nehemiah resisted the inroads of foreigners in Israel's life, it was inevitable that foreigners of influence and ambition would have places of leadership in Nehemiah's absence and would be hostile to the return to a Mosaic law which excluded them (cf. Neh. 13:3), but not all, as Neh. 13:4-9 make plain.

13:5 "grain offerings" This was a special flour used to make the cakes for the daily offering.

▣ "frankincense" This (BDB 526 I) was a white tree resin from southern Arabia used in the incense which was placed daily in the Holy Place (cf. Exod. 30:34).

▣ "the contributions for the priests" The Jews tithed to the Levites (cf. Neh. 10:38); the Levites tithed to the priests (cf. Neh. 10:38).

13:6 Nehemiah served as governor from 445 to 433 B.C. At that time he returned to the court of Artaxerxes I where he stayed for an indefinite period of time. It was long enough for the Jews to relapse from his reform efforts.

Artaxerxes is called king of Babylon. This seems unusual to us because he was king of Persia and yet, Cyrus, Cambyses, and Darius I are also referred to as the king of Babylon.

13:7 "in the courts of the house of God" Exactly what court this refers to is uncertain, but it was unlawful for anyone but Levites to be in this temple area.

13:8 Nehemiah was not a gentle man as was Ezra. His anger was both personal and religious. To him God's house was being violated by an evil man.

NASB (UPDATED) TEXT: NEHEMIAH 13:10-14
 ¹⁰I also discovered that the portions of the Levites had not been given them, so that the Levites and the singers who performed the service had gone away, each to his own field. ¹¹So I reprimanded the officials and said, "Why is the house of God forsaken?" Then I gathered them together and restored them to their posts. ¹²All Judah then brought the tithe of the grain, wine and oil into the storehouses. ¹³In charge of the storehouses I appointed Shelemiah the priest, Zadok the scribe, and Pedaiah of the Levites, and in addition to them was Hanan the son of Zaccur, the son of Mattaniah; for they were considered reliable, and it was their task to distribute to their kinsmen. ¹⁴Remember me for this, O my God, and do not blot out my loyal deeds which I have performed for the house of my God and its services.

13:10 Not only was Tobiah allowed to reside in the temple precincts, but the Levites had not been distributed their allotted portions (cf. Num. 18:21-32; Neh. 10:37).

▣ "each to his own field" The Levites were allowed a small portion of land next to the Levitical cities (cf. Numbers 35 and Joshua 21) to supplement what they received from the people (cf. Num. 35:4; Jos. 21:3).

This Hebrew VERB (BDB 936, KB 1224, Qal IMPERFECT) means "a dispute," "a controversy," or "a legal court case." It is used in Neh. 5:7; 13:11, 17, 25. It shows the seriousness of these violations.

▣ "Then I gathered them and restored them to their posts" "Them" must refer to the Levites who had left the temple service to farm their own small plots of land (cf. Neh. 13:10).

13:13 "in charge of the storehouse I appointed" This verse has been used by some to say that Ezra came after Nehemiah because in Ezra 8:33 there were already four treasurers appointed. We know so little about this period that this cannot be used as evidence for a theory of the historical relationship between Nehemiah and Ezra. Ezra and Nehemiah are mentioned together in Neh. 12:26,36,38.

The VERB and NOUN are from the same root (BDB 69), which means "treasure," "treasury," or "store," "storehouse." Edwin Yamauchi, Expositor's Bible Commentary, vol. 4, p. 362, tries to catch the word play by "I made treasurers over the treasuries."

The key term (BDB 52) is "faithful," which becomes the term "amen."

Special Topic: Amen

Special Topic: Believe, Trust, Faith, and Faithfulness in the OT

13:14 "Remember me for this, O my God" The VERB (BDB 269, KB 269, Qal IMPERATIVE) is used in the sense of supplication, not command. Nehemiah's devotion to YHWH can be clearly seen in his numerous prayers throughout the book (e.g., Neh. 5:19; 13:22,31). His leadership skills were derived from his intimate faith in YHWH.

▣ "loyal deeds" Here Nehemiah uses the term hesed to describe his own acts (cf. 2 Chr. 32:32, where it applies to Hezekiah's acts). However, in Neh. 13:22 he uses the term hesed to describe God's loyal covenant acts.

Special Topic: Lovingkindness (Hesed)

NASB (UPDATED) TEXT: NEHEMIAH 13:15-18
 ¹⁵In those days I saw in Judah some who were treading wine presses on the sabbath, and bringing in sacks of grain and loading them on donkeys, as well as wine, grapes, figs and all kinds of loads, and they brought them into Jerusalem on the sabbath day. So I admonished them on the day they sold food. ¹⁶Also men of Tyre were living there who imported fish and all kinds of merchandise, and sold them to the sons of Judah on the sabbath, even in Jerusalem. ¹⁷Then I reprimanded the nobles of Judah and said to them, "What is this evil thing you are doing, by profaning the sabbath day? ¹⁸Did not your fathers do the same, so that our God brought on us and on this city all this trouble? Yet you are adding to the wrath on Israel by profaning the sabbath."

13:15 "on the sabbath" From Exod. 31:14 and Jer. 17:19-27, we see the seriousness of the Sabbath-breaking practices which originally were part of the apathy and idolatry that caused the exile!

In this short space of Nehemiah's return to the Persian court, the offensives against God's law had reappeared. In the past it was non-Jews who sold produce on the Sabbath (cf. Neh. 10:31; 11:16), but now it was the Jews themselves! They flaunted it, even in Jerusalem (cf. Neh. 13:16).

Special Topic: Sabbath (OT)

13:16 "Also the men of Tyre" See Ezekiel 27:12-36 and 28:16. These merchants coming on the Sabbath was first mentioned in Neh. 10:31.

13:17 "profaning the sabbath day" This VERB (BDB 320 III, KB 319, Piel PERFECT) means "to pollute," "to defile." It is used often in connection with the Sabbath (cf. Exod. 31:14; Isa. 56:2,6; Ezek. 20:13,16,21,24; 22:8; 23:38).

The Mosaic covenant promised blessing for obedience and cursing for disobedience (cf. Deuteronomy 27-29). The first covenant depended on human performance, but the reality of Genesis 3 doomed it from the start. It thereby forms the need for a new covenant based on YHWH's character and the Messiah's performance. These Jews should have known and done better:

1. the recent experience of the exile
2. the regular reading of the word of God
3. the godly leadership of Ezra and Nehemiah

13:18 YHWH's covenant with all of its blessings was also a great responsibility. Not only for the Israelites, but for the eternal redemptive purposes of God. The Israelites had reaped the consequences of disobedience time and time again (cf. Nehemiah 9), but still each generation rebelled. Herein is the problem of the Mosaic covenant. It depended on human performance which was affected by the fall of Genesis 3.

Special Topic: The Fall

NASB (UPDATED) TEXT: NEHEMIAH 13:19-22
 ¹⁹It came about that just as it grew dark at the gates of Jerusalem before the sabbath, I commanded that the doors should be shut and that they should not open them until after the sabbath. Then I stationed some of my servants at the gates so that no load would enter on the sabbath day. ²⁰Once or twice the traders and merchants of every kind of merchandise spent the night outside Jerusalem. ²¹Then I warned them and said to them, "Why do you spend the night in front of the wall? If you do so again, I will use force against you." From that time on they did not come on the sabbath. ²²And I commanded the Levites that they should purify themselves and come as gatekeepers to sanctify the sabbath day. For this also remember me, O my God, and have compassion on me according to the greatness of Your lovingkindness.

13:19 Nehemiah uses his official governmental authority to close the city on the Sabbath. Godly leadership can affect society.

13:20 "the traders and merchants of every kind of merchandise spent the night outside Jerusalem" The reason that Nehemiah would not allow this was because of the temptation for the citizens to walk outside and purchase goods on the Sabbath. Also, the visible reminder of their presence caused problems.

13:22 "the Levites. . .as gatekeepers" The city as a whole was considered holy to Nehemiah, and he appointed Levites to guard the city gates (cf. Neh. 7:1).

▣ "For this also remember me, O my God" This is another of Nehemiah's prayers for God to remember his covenant deeds and leadership (e.g., Neh. 13:14,22,31; 5:19). This is in contrast to Nehemiah's prayers for God to remember those who violated His covenant (cf. Neh. 6:14; 13:29).

The paradox of biblical faith is clearly seen in this verse. Nehemiah asked God to remember (BDB 209, Qal IMPERATIVE) his deeds, but he based the request on the covenant faithfulness (hesed, BDB 338) of God! God's relationship with fallen humanity is both relational and obedient (cf. Luke 6:46).

▣ "Your lovingkindness" See Special Topic: Lovingkindness (Hesed).

NASB (UPDATED) TEXT: NEHEMIAH 13:23-29
 ²³In those days I also saw that the Jews had married women from Ashdod, Ammon and Moab.
 ²⁴As for their children, half spoke in the language of Ashdod, and none of them was able to speak the language of Judah, but the language of his own people. ²⁵So I contended with them and cursed them and struck some of them and pulled out their hair, and made them swear by God, "You shall not give your daughters to their sons, nor take of their daughters for your sons or for yourselves. ²⁶Did not Solomon king of Israel sin regarding these things? Yet among the many nations there was no king like him, and he was loved by his God, and God made him king over all Israel; nevertheless the foreign women caused even him to sin. ²⁷Do we then hear about you that you have committed all this great evil by acting unfaithfully against our God by marrying foreign women?" ²⁸Even one of the sons of Joiada, the son of Eliashib the high priest, was a son-in-law of Sanballat the Horonite, so I drove him away from me. ²⁹Remember them, O my God, because they have defiled the priesthood and the covenant of the priesthood and the Levites.

13:23 "In those days I saw that the Jews had married women" There is some problem as to the relationship between Ezra 9 and 10 and Nehemiah 10. We cannot answer all of the questions about this, but it is obvious that it was a recurring problem which was not solved by either leader.

▣ "Ashdod, Ammon, and Moab" Not only were these pagan people, but they were enemies of the returning Jews. Their inclusion in the people of God was mandated by Moses (cf. Neh. 13:1).

13:24 "As for their children, half spoke in the language of Ashdod" The Hebrew idiom is difficult to translate. It is not certain if they spoke a mixture of one language and the other or simply spoke the other, but it does show the major problem of these mixed marriages was that the education of the children was being done by their pagan mothers. This corrupted the purity of the monotheism of YHWH. These children could not read nor understand God's word.

▣ "the language of Judah" This must refer to Hebrew (cf. 2 Chr. 32:18). The other people groups in the Persian Province Beyond the River probably spoke a dialect of Aramaic (although it is possible they retained a working knowledge of the ancient tribal language) as did most Jews. The need for a knowledge of Hebrew (learned in synagogue school) was to be able to read and understand God's word.

13:25 This shows the emotional intensity and the seriousness of their sin ("cursed" [BDB 886, KB 1103, Piel IMPERFECT]; "struck" [BDB 645, KB 697, Hiphil IMPERFECT]; "pulled out their hair" [BDB 595, KB 634, Qal IMPERFECT]; "made them swear" [BDB 989, KB 1396, Hiphil IMPERFECT]; also in Neh. 13:28, "drove them away" [BDB 137, Hiphil IMPERFECT]).

▣ "I contended with them" The VERB (BDB 936, KB 1224, Qal IMPERFECT) is used several times in this context (cf. Neh. 13:11,17,25; and 5:7).

13:26 See the tragic account in 1 Kings 11.

13:27 "by acting unfaithfully against our God" This term "unfaithfully" (BDB 591, KB 612, Qal INFINITIVE CONSTRUCT) is also used in Ezra 10:2,10 to describe Jews marrying pagan women. In Arabic this same root is used for treason, treachery, and betrayal. God is the victim! This term speaks of intimate, personal relationships (cf. Num. 5:11-31, esp. Neh. 13:12,27). This is the very VERB used to describe Moses' act of rebellion in striking the rock (cf. Num. 20:10-12; 27:12-14).

13:28 "Even one of the sons of Joiada" This shows that the family of the high priest was involved in these inter-racial marriages even to the point of marrying the daughter of Sanballat, the enemy of the people of God. Neh. 13:29 records Nehemiah's prayer/curse!

13:29 "Remember them" Another prayer of Nehemiah, but this one is a curse!

NASB (UPDATED) TEXT: NEHEMIAH 13:30-31
 ³⁰Thus I purified them from everything foreign and appointed duties for the priests and the Levites, each in his task, ³¹and I arranged for the supply of wood at appointed times and for the first fruits. Remember me, O my God, for good.

13:30-31 Nehemiah restored the order established before he left (cf. Neh. 13:11).

Jack Finegan, Light From the Ancient Past, vol. 11, thinks that when Nehemiah sent away Manasseh, the son of Joiada, grandson of Eliashub, the high priest, that he started the Samaritan schism and built the rival temple on Mt. Gerizim (p. 310).

13:31 "Remember me, O my God" This book is characterized by Nehemiah's prayers for God to remember

1. His word ‒ Neh. 1:8
2. His servant, Nehemiah ‒ Neh. 5:19; 13:14,22,31
3. His enemies ‒ Neh. 6:14; 13:29

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why did the leaders of Jerusalem make alliances with Tobiah and Sanballat?

2. How long was Nehemiah gone from Jerusalem?

3. List the problems which had occurred in his absence. Why was he so upset about these abuses?

4. What is the relationship between Ezra's dealing with mixed marriages and that of Nehemiah's?

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