A verse by verse commentary on Nehemiah 7 dealing with the wall now finished, Nehemiah appointed gatekeepers,singers and Levites. Then there is a long list of the exiles who returned to Jerusalem.

1. EHEMIAH 7 COMME TARY
EDITED BY GLE PEASE
1 After the wall had been rebuilt and I had set the
doors in place, the gatekeepers, the musicians and
the Levites were appointed.
BAR ES, "Since the watch of the temple had hitherto been kept by porters, singers,
and Levites 1 Chr. 26:1-19, so now the watch of the entire city was committed to men of
the same three classes, their experience pointing them out as the most suitable persons.
GILL, "Now it came to pass, when the wall was built, and I had set up the
doors,.... Which was not done when Sanballat sent his first letter, but now was, Neh_
6:1,
and the porters and the singers, and the Levites were appointed; not to attend
the doors of the gates of the wall, but to return to their service in the temple, who had
been employed in one thing or another, while the wall and gates were building and
repairing; see Neh_3:17.
HE RY, "God saith concerning his church (Isa_62:6), I have set watchmen upon
thy walls, O Jerusalem! This is Nehemiah's care here; for dead walls, without living
watchmen, are but a poor defence to a city.
I. He appointed the porters, singers, and Levites, in their places to their work. This is
meant of their work in general, which was to attend the temple service; it had been
neglected in some degree, but now was revived. God's worship is the defence of a place,
and his ministers, when they mind their duty, are watchmen on the walls. Or, in
particular, he ordered them to be ready against the wall was to be dedicated, that they
might perform that service in an orderly and solemn manner; and the dedication of it
was its strength. That is likely to be beneficial to us which is devoted to God.
II. He appointed two governors or consuls, to whom he committed the care of the city,
and gave them in charge to provide for the public peace and safety. Hanani, his brother,
who came to him with the tidings of the desolations of Jerusalem, was one, a man of
approved integrity and affection to his country; the other was Hananiah, who had been
ruler of the palace: for he that has approved himself faithful in less shall be entrusted
with more. Of this Hananiah it is said that he was a faithful man and one that feared
God above many, Neh_7:2. Note, 1. Among those who fear God truly there are some
who fear him greatly, and excel others in the expressions and instances of that fear; and
they are worthy a double portion of that honour which is due to those that fear the Lord,
Psa_15:4. There were many in Jerusalem that feared God, but this good man was more
eminent for religion and serious godliness than any. 2. Those that fear God must
evidence it by their being faithful to all men and universally conscientious. 3. God's
Jerusalem is then likely to flourish when those rule in it, and have charge of it, who excel

2. in virtue, and are eminent both for godliness and honesty. It is supposed, by some, that
Nehemiah was now about to return to the Persian court to have his commission
renewed, and that he left these two worthy men in charge with the affairs of the city in
his absence. Good governors, when and where they cannot act themselves, must be very
careful whom they depute.
JAMISO , "Neh_7:1-4. Nehemiah commits the charge of Jerusalem to Hanani and
Hananiah.
K&D, "Neh_7:1-2
The watching of the city provided for. - Neh_7:1 When the wall was built, Nehemiah
set up the doors in the gates, to complete the fortification of Jerusalem (comp. Neh_6:1).
Then were the gatekeepers, the singers, and the Levites entrusted with the care (‫ד‬ ֵ‫ק‬ ָ ִ‫,ה‬
praefici; comp. Neh_12:14). The care of watching the walls and gates is meant in this
connection. According to ancient appointment, it was the duty of the doorkeepers to
keep watch over the house of God, and to open and close the gates of the temple courts;
comp. 1Ch_9:17-19; 1Ch_26:12-19. The singers and the Levites appointed to assist the
priests, on the contrary, had, in ordinary times, nothing to do with the service of
watching. Under the present extraordinary circumstances, however, Nehemiah
committed also to these two organized corporations the task of keeping watch over the
walls and gates of the city, and placed them under the command of his brother Hanani,
and of Hananiah the ruler of the citadel. This is expressed by the words, Neh_7:2 : I gave
Hanani ... and Hananiah ... charge over Jerusalem. ‫ה‬ ָ‫יר‬ ִ ַ‫ה‬ is the fortress or citadel of the
city lying to the north of the temple (see rem. on Neh_2:8), in which was probably
located the royal garrison, the commander of which was in the service of the Persian
king. The choice of this man for so important a charge is explained by the additional
clause: “for he was a faithful man, and feared God above many.” The ְⅴ before ‫ישׁ‬ ִ‫א‬ is the
so-called Caph veritatis, which expresses a comparison with the idea of the matter: like a
man whom one may truly call faithful. ‫ים‬ ִ ַ‫ר‬ ֵ‫מ‬ is comparative: more God-fearing than
many.
Neh_7:3
COFFMA , "erse 1
EHEMIAH PREPARES TO RETUR TO BABYLO ;
TACKLES THE PROBLEM OF REPOPULATI G JERUSALEM THE
SECURITY OF THE CITY
" ow it came to pass when the wall was built, and I had set up the doors, and the
porters, and the singers, and the Levites were appointed."
The singers and the Levites are here named along with the keepers of the city gates;
and, because that was something of an unusual assignment for Levites and singers,
the critics promptly claim that their mention here is, "A mistaken addition by the
Chronicler."[1] Of course, ehemiah is the author here, not the mythical

3. `chronicler' of the radical critics, who, in their view was not merely incompetent,
but an unqualified liar as well. This view regarding this verse was long ago disputed
and disproved; but true to the critical `style,' succeeding generations continue to
parrot their old shibboleths. Hamrick, for example, wrote that, the addition of
singers and Levites to the gatekeepers was due to, "Confusion,"[2] on the part of the
author. There was no possibility whatever that ehemiah was confused about whom
he appointed as gatekeepers of Jerusalem.
And why were singers and Levites needed and appointed to this work? They were
loyal to God and to ehemiah; and the single largest group who populated the city
at that time were the priests; and they were not loyal. ehemiah was preparing to
return to Persia, and he was taking the utmost precautions to leave Jerusalem's
security intact.
Williamson refuted the usual critical claim that these words regarding the singers
and Levites `are a gloss,' adding that, "These were emergency arrangements
only."[3] F.C. Cook also agreed that the singers and Levites were assigned to this
work, "Because their experience (as guardians of the Temple) pointed them out as
the fittest persons for this task."[4]
TRAPP, " ow it came to pass, when the wall was built, and I had set up the doors,
and the porters and the singers and the Levites were appointed,
Ver. 1. When the wall was built] For better defence of the city. Moenia a munienda
urbo dicuntur.
And I had set up the doors] We may not take this expression for a vain glorious haec
ego feci, I have made this, such as was that of ebuchadnezzar, Daniel 4:30,
boasting as if he (and not inus) had built Babel, when he enlarged it only, and built
the palace; or that of Augustus, Urbem ego lateritiam inveni, marmoream reliqui. I
found the city of clay but I left it of marble. We read of one Lampadius, a nobleman
in Rome, who per omnia civitatis membra, through all parts of the city, where other
great men had bestowed cost in building, he would set up his own name (not as a
repairer of the work either, but) as the chief builder. Trajan the emperor also is said
to have been sick of this disease; and was therefore called by way of jeer, Wallweed,
Herba parietina. But good ehemiah was none such; he was humiliter sublimis, et
sublimiter humilis, as Cyprian phraseth it; that is, humbly lofty, and loftily humble;
humble in heart, and yet high in worth and works, as azianzen saith of
Athanasius, υψηλος τοις εργοις, ταπεινος δε τω φρονηµατι.
And the Levites were appointed] viz. To their several services in the temple (as
David had distributed them), after that they had been otherwise employed about the
building.
BE SO , " ehemiah 7:1-2. And the Levites were appointed — When I had given

4. orders that the Levites should be summoned from all places to celebrate the
dedication of the wall, as was done, ehemiah 12:27. I gave my brother Hanani —
Of whom see ehemiah 1:1-2. And Hananiah, the ruler of the palace — Of
ehemiah’s court, justly called a palace, because he lived in great splendour, like a
viceroy, though it was wholly at his own cost. Charge over Jerusalem — To preserve
its peace and safety, and to take particular care of shutting the gates of the city. For
he was a faithful man — amely, Hananiah, last mentioned: for it was needless to
say any thing in commendation of Hanani, who had shown his piety and zeal for
God and his country in taking a tedious journey from Jerusalem to Shushan, to
inform ehemiah of the sad state of Jerusalem, and to implore his helping hand to
relieve it, chap. 1. And feared God above many — More than most men did, or
above the common pitch of piety. This is added as the ground and reason, both why
he was faithful, and why ehemiah put such confidence in him, because he knew
that the fear of God would keep him from yielding to those temptations to
perfidiousness which he was likely to meet with when ehemiah was departed, and
against which a man destitute of God’s fear had no sufficient defence. Thus
ehemiah chose magistrates and officers, not out of any partial and carnal respects
to his own kindred, or acquaintance, or favourites, but from true piety and
prudence, fixing on such as were most fit for, and would be most faithful in their
employments.
WHEDO , "THE GUARDI G OF THE GATES, ehemiah 7:1-3.
1. Porters… singers… Levites were appointed — To what specific service these
persons were appointed is not said, but the context clearly indicates that it was to
guard the doors and various quarters of the now enclosed and fortified Jerusalem.
The appointed work of the porters formerly had been to guard the gates of the
temple. They were reckoned by genealogies and separated into various divisions. See
1 Chronicles 9:17-27; 1 Chronicles 26:1-12. The singers had charge of the service of
song, (1 Chronicles 6:31,) and “their brethren the Levites were appointed unto all
manner of service of the tabernacle of the house of God.” 1 Chronicles 6:48. But
amid the special dangers of the time ehemiah may have seen fit to appoint them all
to serve by turns in guarding the newly-fortified city.
CO STABLE, "Verses 5-73
C. The Record of Those who Returned7:5-73
This is not a list of the people who accompanied ehemiah to Jerusalem in444 B.C.
but a record of those who returned with Sheshbazzar, Zerubbabel, and Jeshua
in537 B.C. ( ehemiah 7:7). It is almost identical to the list in Ezra 2.
Why did ehemiah repeat this list? Apparently he wanted to encourage the Jews to
move into Jerusalem ( ehemiah 11:1-2). This was one of the goals of the return. To
determine who were pureblooded Israelites, he did some research and uncovered
this list. There may have been a need to validate claims to property rights and
similar matters as well. [ ote: Merrill, p357.] ehemiah then used the list as the
basis for his plan (cf. ehemiah 11:1-24). The repetition of this list also confirms

5. God"s faithfulness in preserving His chosen people and God"s loyal love in bringing
them back into the land that He promised to give their ancestors. It is a second
witness to His faithfulness and love, the first list being the first witness. The
ehemiah of ehemiah 7:7 therefore is not ehemiah the wall-builder (cf. Ezra
2:2).
The total number who returned was49 ,942 ( ehemiah 7:66-67; Ezra 2:64-65).
However, the sum of the individuals the writer mentioned in this chapter Isaiah 31
,089 (and29 ,818 in Ezra 2). [ ote: See my notes on Ezra 2:2b-35. For a detailed
study of the two lists, see H. L. Allrik, "The Lists of Zerubbabel ( ehemiah 7 and
Ezra 2) and the Hebrew umerical otation," Bulletin of the American Schools of
Oriental Research136 (December1954):21-27. The Bible Knowledge Commentary:
Old Testament, p688 , compares the two lists side by side and notes the differences.
It also contains possible explanations for the differences in numbers.]
The "seventh month" ( ehemiah 7:73) probably refers to the month Tishri in the
year537 B.C. This was the year in which the returned exiles just named gathered in
Jerusalem to offer sacrifices and to celebrate the Feast of Tabernacles (cf. Ezra 3). It
could hardly be the "seventh month" in the year the walls were completed (444
B.C.), since the people were in Jerusalem on the first day of that seventh month (
ehemiah 8:2), not in their various towns. Probably we should add ehemiah 7:73 b
to the end of this list.
" ehemiah appears to be reminding the reader of that great gathering with the
hopes that a comparison will be made with the gathering recorded in ehemiah 8."
[ ote: Laney, p98.]
ELLICOTT, "(1-4) Measures were taken for the security of the city, now made a
complete fortress. The comparative thinness of the population taxed the governor’s
resources, and the result appears at a later stage.
(1) Were appointed.—Placed in charge, probably over all the walls. This was an
extraordinary provision, to be explained by the fact that these organised bodies
formed a large proportion of the inhabitants. The Levites had usually guarded only
the Temple.
(2) Hanani.—Who probably had returned from Susa with his brother.
Hananiah the ruler of the palace.—Commander of the fortress, as in ehemiah 2:8.
He was in the immediate service of the Persian king, but his chief recommendation
was his piety, which distinguished him from too many of the other rulers.
(3) Until the sun be hot.—General directions were given that the gates should not be
thrown open so early as sunrise; they were to be opened and barred again while the
guard was present; and the inhabitants were to be divided for night-watches, part
on the walls and part before their own houses.

6. (4) Large and great.—Literally, broad on both sides, with large unoccupied spaces.
The houses were not builded.—In sufficient numbers to provide the requisite
population for the city of God. The emphasis is on the fact that the people were few.
PARKER 1-5, "[Measures were taken (1-4) for the security of the city, now made a
complete fortress. The comparative thinness of the population taxed the governor"s
resources, and the result appears at a later stage.]
1. ow it came to pass, when the wall was built, and I had set up the doors [comp.
ehemiah 6:1], and the porters and the singers and the Levites were appointed
[placed in charge, probably over the walls. Bishop Ellicott"s Commentary says:
This was an extraordinary provision, to be explained by the fact that these
organised bodies formed a large portion of the inhabitants. The Levites had usually
guarded only the Temple].
2. That I gave my brother Hanani [who probably had returned from Susa (see
ehemiah 1:2)], and Hananiah the ruler of the palace [commander of the fortress],
charge over Jerusalem: for he [Hananiah] was a faithful Prayer of Manasseh , and
feared God above many.
3. And I said unto them, Let not the gates of Jerusalem be opened until the sun be
hot [an unusual precaution. The ordinary practice in the East is to open town gates
at sunrise]; and while they stand by, let them shut the doors, and bar them: and
appoint watches of the inhabitants of Jerusalem, every one in his watch, and every
one to be over against his house.
4. ow the city was large and great [Hi. broad on both sides]: but the people were
few therein, and the houses were not builded.
5. And my God put into mine heart to gather together the nobles, and the rulers,
and the people, that they might be reckoned by genealogy. And I found a register of
the genealogy of them which came up at the first, and found written therein,...
[It is argued by some that the entire catalogue which follows (7-73) is not the register
of them "which came up at the first," but of the Jewish people in ehemiah"s time;
that it stands in ehemiah in its right place; and that it has been improperly
transferred to Ezra 2. The genealogical reckoning of the people, as the first step
towards increasing the population of the metropolis,, is determined on, not without
express divine suggestion; the allusion to this inspiration from God Isaiah , as in
chap. Ezra 2:12, very emphatic]
GUZIK, "1. (1-2) The appointment of Hanani and Hananiah.
Then it was, when the wall was built and I had hung the doors, when the

7. gatekeepers, the singers, and the Levites had been appointed, that I gave the charge
of Jerusalem to my brother Hanani, and Hananiah the leader of the citadel, for he
was a faithful man and feared God more than many.
a. Then it was, when the wall was built: Everything was in order - both practically
(the wall . . . I hung the doors . . . the gatekeepers) and spiritually (the singers . . . the
Levites); the work was completed and set right.
i. The singers and the Levites were there to lead the people in worship; the walls
were not rebuilt so the people of Jerusalem could look at nice walls. They were
rebuilt so they could worship God with greater glory and freedom than ever before.
ii. Every victory in our life should take us deeper into praise. If we are not praising
God more, and more deeply, with each passing year, are we really having much
victory? Maybe we are making it through tough times - but coming out more bitter
and sour than ever. That is not Gods victory. His victory leads to a sweeter spirit
and to deeper praise.
b. I gave the charge of Jerusalem: ehemiah wasnt in this for political glory. He had
done a work, and now he could let it go. God would still use him in Jerusalem, but
he knew it wasnt his place to stay in authority.
c. Hanani: This was ehemiahs brother, was the one who first told him about the
sad state of affairs in Jerusalem ( ehemiah 1:2). His initiative and concern made
him well qualified to govern.
d. He was a faithful man and feared God more than many: This described
Hananiah, who was the co-leader of Jerusalem. This is what God needs in a man or
a woman to use them greatly.
i. Many folks who arent all that gifted - they cant sing, they cant remember a bunch
of Bible verses, they dont have a knack for teaching, and so forth - can still be used
greatly of God if they are faithful and fear God. On the other hand, many terribly
gifted people may always be frustrated in serving God, if they are not faithful and
fearing God.
HOLE, "Verses 1-73
WE HAVE a sense of relief as we commence chapter 7, since we at once discover
that there were those, who far from hindering the work of God at that moment,
were real helpers in the work. The wall was finished, in spite of the difficulties, the

8. doors set up and officials appointed, that the gates might be opened and shut as
would be suitable. In this connection Hanani, whom ehemiah calls 'my brother', is
again mentioned. He it was who brought the first tidings of the sad state of the city
and the Jews, as narrated in ehemiah 1:2. He is linked here with Hananiah, a ruler
in the city, who is characterized as 'a faithful man', who 'feared God above many'.
Since 'the fear of the Lord is the beginning of knowledge' (Proverbs 1:7), we may be
sure that this man since he had progressed above many in it, had developed wise
knowledge in a substantial measure. To have had such men, identifying themselves
with him in his service, must have been an encouragement, granted to him by God.
Such encouragement he needed for, as verse ehemiah 7:4 records, the city was
large, the people few, and though the wall was complete the houses were not as yet
built.
Israel being God's earthly people, their genealogies were of importance and had to
be carefully preserved. God having stirred the heart of ehemiah on this matter, he
found that a careful register had been made years before, when the first migration
took place, as recorded at the beginning of the book of Ezra, and in view of its
importance we have the register again recorded. Ezra 2:1-67, is repeated almost
word for word in our chapter, verses ehemiah 7:6-69. Then the four verses that
close our chapter concerning the gifts of the chief of the fathers and of the people
more generally, do differ from the record of the closing verses of Ezra 2:1-70. The
much larger gifts recorded here are accounted for, we presume, by later gifts that
had accrued up to ehemiah's time. The title 'Tirshatha' applied to ehemiah as
well as to Zerubbabel. The gifts were large, and the priests and people were in their
cities.
LA GE, " ehemiah 7:1. The setting up of the doors on the gates is anticipated in
the description in chap3 (See ehemiah 3:1; ehemiah 3:3; ehemiah 3:6;
ehemiah 3:13-15.) It occurred after the wall was completed. (Comp. ehemiah
6:1). The porters and the singers and the Levites (comp. ehemiah 12:45-47). For
the temple-porters in David’s time, see the accounts in 1 Chronicles 9:17-27; 1
Chronicles 26:1-19. The Korhites or descendants of Korah, who were porters, were
also singers, to whom are inscribed so many psalms. All of these porters and singers
were Levites. Hence the threefold titles might not indicate distinct classes, but we
might read it as a hendiatris “the Levitical singing porters.” Yet from the later
portions of this book ( ehemiah 10:28; ehemiah 11:15-19) we may gather that the
singers and porters formed two distinct guilds, separate from one another and
separate from the other Levites. Hence the three terms here represent three bodies
of men. It is probable that the opening and shutting of the temple-gates were made
with song. Perhaps some of the psalms inscribed to the Bene-Korah were so used.
ehemiah seems to have set these Levitical porters at all the city gates, perhaps to
give a more religious aspect to his work of defending Jerusalem.
PETT, "Verses 1-3
The Wall Being Built ehemiah Takes Steps To Ensure The Safety Of Jerusalem
( ehemiah 7:1-3).

9. The walls having been rebuilt, and the doors in the gateways being in their place,
what next remained was to ensure their proper control so that Jerusalem would be
safe from band of marauders. This required proper supervision of the gates, and
control over when they should be opened.
We must remember that at this time Jerusalem itself was relatively sparsely
populated. The main inhabitants were priests, Levites and ethinim (Temple
servants - ehemiah 3:26), who were necessarily there in order to maintain the
proper functioning of the Temple. Thus when ehemiah set about arranging for a
guard he naturally looked for men experienced in such guard duties, and who better
than the men who were experienced at controlling the gates of the Temple, ‘the
gatekeepers’ ( ehemiah 7:45; Ezra 2:42)? However, in view of the extra burden
being placed on them, others were required to supplement them, and for this
purpose he called on the services of the Levites, men who were concerned about the
security of the Temple, and experienced at administration and control.
Furthermore he wanted strong men to have overall control, and so he appointed his
brother Hanani, whom he knew that he could trust implicitly, and the worthy
governor of the fortress in Jerusalem, who was a devout man who truly feared God.
To them he gave instructions o when the gates should be open and shut.
ehemiah 7:1
‘ ow it came about, when the wall was built, and I had set up the doors, and the
gatekeepers and the singers and the Levites were appointed,’
The wall being built and the doors being set in place in the gateways, Jerusalem was
at last secure, but it was important that experienced and trained men be given
responsibility for the gateways. And to this end he appointed experienced Temple
gatekeepers ( 1 Chronicles 9:17-19; 1 Chronicles 26:12-19). These were then
supplement by singers and Levites, who were organised bodies capable of
administering and controlling, as the gatekeepers from then on had double duties
(to guard the Temple and the city). ote the unusual order, ‘gatekeepers, singers
and Levites’, (contrast ehemiah 7:42-45), giving the gatekeepers precedence. The
singers come second because on the whole they were Levites who would live in
Jerusalem, at least when on duty, and were thus always available. They would be
further supplemented by other Levites, but most of these would be more widespread
in order to carry out their duties of gathering and storing the tithes (Malachi 3:10),
and guiding the people. Both singers and Levites were experienced at
administrating and controlling, and were men of reliability who had a special
concern for the security of the Temple. The singers, being Levites, would also have
engaged in the normal activities of Levites. This may not have been a permanent
arrangement, but rather one which solved the immediate demands. Once the city
was fully functioning, specialist gatekeepers could be trained.
BI 1-7, "Now it came to pass, when the wall was built.

10. The guardian of the holy city
I. His care for Jerusalem’s protection. It is a beneficent law of our nature that the more
true affection is exercised it increases in strength, and knits the heart to its object in
firmer bonds. This beautiful law, of the growth of affection by its exercise, is still more
exemplified in the labour of love for Christ’s name sake, and for the promotion of His
truth in the earth. Thus it was that the suffering and sacrifice which Nehemiah had
endured for Jerusalem bound him to it by stronger ties, and drew him to seek its good
with deepening affection. He had wept over its desolation in the night; he had toiled,
through many days, for its restoration; and, when its walls were now rebuilt, how could
he but cherish a tender solicitude, lest any danger should befall the home of his heart?
Was it not enough to fill him with sorrowful apprehension that false men were within
the walls of Zion, and that, under the name of Israelites, they were ready to betray the
dearest interests of their nation into the hands of the heathen? Then, as strong walls are
no sufficient protection without faithful watchmen, he set apart true men, to keep guard
in the common danger.
1. We remark the character of the men to whom he committed this high trust. “I gave
my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem.”
“My brother Hanani.” The expression of fraternal relation is simple and dignified,
but warm and affectionate. The brother’s heart speaks the word, and utters in it a
brother’s love, glowing with a brother’s pride, over one so dear, ready to help in a
work so Divine. It is deeply interesting to observe how often, in the procedure of
grace, God hallows the social affections, by grafting on their stock a Divine love; and
how large a portion of the inspired history of the religious life is a record of kindred
dear in the same households, united in the same faith, walking together to the better
country. Abraham and Sarah, Jacob and Joseph, Moses and Aaron, James and John,
Martha and her sister Mary, and Lazarus, with many more revered names in
Scripture story, united in the bonds of nature and also of grace, prove how true God
is to His promise—“I will take you one of a city, and two of a family, and I will bring
you to Zion.” Hananiah, the other patriot, here entrusted with charge over the holy
city, receives this high encomium, “He was a faithful man, and feared God above
many.” There was special need for this superior fidelity and piety in the watchmen of
Zion then; and the same necessity demands such graces still in all who have charge
in the Church of God.
2. We notice the nature of the charges given to these faithful men. Walls and gates
are set around the city of God, not to foster indolence, but to aid active defence, and
by this means to secure the guardian care of Omnipotence. This Divine help is ever
sure to those who are willing by God’s grace to help themselves, and who stand on
their watchtower, in the attitude of vigilance. This is an operation of faith, and an
effect of that wisdom that is from above. Sound principles of truth are believed, not
for the purpose of lying in the mind as a dead letter, or to be in themselves a certain
defence against danger, but they are embraced to be used as a shield in times of
assault, to be applied to the practical conduct; and if they are loosely held, the enemy
will break through them to wound the heart, as surely as these foes of Jerusalem
would have entered it by the gates or walls, had these been unguarded. The word is,
“Take unto you the whole armour of God, that ye may be able to stand.” Faith
everywhere sets on this enterprise its indubitable seal. The city, we are told, “was
large and great; but the people were few within, and the houses were not builded.” It
was reared in the sure confidence of a future increase, according to the promise,
“Jerusalem shall be inhabited, as towns without walls, for the multitude of men and
cattle therein.” In like manner, everything devised and done for the kingdom of

11. Christ may be planned on the largest scale, to accord with the amplitude of the
purpose of grace. There is room in the heart of God for all sinners of mankind, would
they but trust His love.
II. His effort for Jerusalem’s purity. In a work of God, the completion of one service to
His honour makes way for the commencement of another. A holy heart feels no desire to
rest in complacency after the labour of one enterprise is finished, as if enough were done
for a while to come.
1. We remark in this the means he adopts to secure the purity of Jerusalem. He
owns, with grateful humility, the Divine source of all his plans of wisdom for the
good of Jerusalem. “My God put into mine heart.” All holy desires, all good counsels,
all just works are from God; and it is right to ascribe to Him the glory of these
precious gifts. The great thinkers of the world—the men whose vocation it is to
exercise thought for the instruction of others—are under paramount obligation to
give honour to the Father of lights for every grand or good idea He discovers to their
mind. God is specially the author of all gracious purposes in the hearts of His
children, and of every good counsel for the advancement of His kingdom. It is in this
frame of exultant gratitude to the Lord for all good counsels that Nehemiah says,
“My God put into mine heart to gather together the nobles, and the rulers, and the
people, that they might be reckoned by genealogy.” Recent events, no doubt,
suggested reasons for making sure who belonged to the tribes of Israel; and God, by
opening His servant’s mind to the force of these reasons, rendered the path of duty
plain. False men had lately appeared in the congregation of the Lord, claiming a
place in it, who were not of it, but were proving traitors to its dearest interests. At
this time, then, when much depended on the possession of a true heart in the
children of Zion, the heads and people of Judah were convened, that all might be
reckoned by genealogy.
2. We notice the fidelity Nehemiah evinces to secure the purity of Jerusalem. Many
went up to the holy city who could not show their father’s house, whether they
belonged to Israel or no. Some of them would prove in their conduct they were the
people of God; but they could not as yet produce evidence of their genealogy as the
seed of Jacob. In like manner, want of assurance of personal salvation bars the way
of no sinner in applying to Christ; and if any follow on to seek Him, He will in no
wise cast them out, though they may not be able for the present to express their sure
hope of eternal life. Some at this time in Jerusalem were friends of Zion, of this
description, truly belonging to Israel in spirit, but unable, meanwhile, to prove their
relation. But others were there of a different class, and, perhaps, also of a different
character. Some of the priests “sought their register among those who were reckoned
by genealogy, but it was not found.” (verse 64). In the fidelity, therefore, of these
patriots to purify from alloy the congregation of the Lord, we have an example for
the imitation of the universal Church of Christ. Purity of communion in a Church is
essential to its healthful condition, and to its success in spreading religion in the
world. A diseased member in the natural body may gradually destroy the vital
functions of the entire frame; and so, in the mystical body of Christ, one member
unsound in heart will impair the spiritual action of the whole, just as one Achan in
the camp occasioned the defeat of all the army of Israel. This register, used by the
servant of God to ascertain who were the children of Zion, may suggest to us the
joyous assurance that God knows all His true Israel, and will take means, in due
time, to make them known. Oh! what a privilege to find Tour name in the Lamb’s
book of life in that day! On the other hand, what a dismay to discover then it is not

12. there! (W. Ritchie.)
2 I put in charge of Jerusalem my brother
Hanani, along with Hananiah the commander of
the citadel, because he was a man of integrity and
feared God more than most people do.
BAR ES, "My brother Hanani - See Neh_1:2.
The ruler of the palace - Or, “the governor of the fortress.” See the marginal
reference note.
He - i. e. Hananiah.
CLARKE, "My brother Hanani - This was the person who gave Nehemiah the
account of the desolate state of the Jews, Neh_1:2. He is now made ruler of Jerusalem,
probably because Nehemiah was about to return to the Persian court. And he found this
man to be one in whom he could trust:
1. Because he was a faithful man - one who had a proper belief in God, his
government, and his protection; and being devoted to the interests of his people,
would be faithful in the discharge of his office.
2. Because he feared God above many - was the most religious person in the
congregation; would govern according to the laws; would take care of the interests
of pure religion; would not oppress, take bribes, nor abuse his authority; but act in
all things as one who had the fear of God continually before his eyes. These are the
proper qualifications of a governor.
GILL, "That I gave my brother Hanani,.... Who first brought him the melancholy
account of the state of Jerusalem, Neh_1:2,
and Hananiah the ruler of the palace; the king's palace, in which the viceroy of the
king of Persia dwelt, and now Nehemiah; to these two men he gave
charge over Jerusalem; committed it to their care during his absence, who may be
supposed now to return to Persia, as he had promised, Neh_2:6,

13. for he was a faithful man; this is said of Hananiah, and given as a reason why such a
trust was committed to him; Hanani's character was well known, and his journey from
Jerusalem to Shushan was a full proof of his hearty concern for the interest of it:
and feared God above many; Hananiah was exemplary in his fear of God, few were
equal to him, and none exceeded him; or of many days, as Jarchi; of a long time he had
feared the Lord, and served him many years.
JAMISO , "I gave my brother Hanani ... charge over Jerusalem — If, as is
commonly supposed, Nehemiah was now contemplating a return to Shushan according
to his promise, it was natural that he should wish to entrust the custody of Jerusalem
and the management of its civic affairs to men on whose ability, experience, and fidelity,
he could confide. Hanani, a near relative (Neh_1:2), was one, and with him was
associated, as colleague, Hananiah, “the ruler of the palace” - that is, the marshal or
chamberlain of the viceregal court, which Nehemiah had maintained in Jerusalem. The
high religious principle, as well as the patriotic spirit of those two men, recommended
them as pre-eminently qualified for being invested with an official trust of such peculiar
importance.
and feared God above many — The piety of Hananiah is especially mentioned as
the ground of his eminent fidelity in the discharge of all his duties and, consequently, the
reason of the confidence which Nehemiah reposed in him; for he was fully persuaded
that Hananiah’s fear of God would preserve him from those temptations to treachery
and unfaithfulness which he was likely to encounter on the governor’s departure from
Jerusalem.
COFFMA , ""I gave my brother Hanani, and Hananiah the governor of the castle,
charge over Jerusalem, for he was a faithful man, and feared God above many."
Hanani here is the same person who brought ehemiah the sad news about the state
of Jerusalem while ehemiah was still cupbearer to king Artaxerxes, Scholars are in
disagreement on whether there is one man mentioned in this verse or two. As the
translators have it, there are clearly two persons, ehemiah's brother, and another
person who was in charge of the castle. The RSV and most of the scholars we have
consulted consider that two men are named. However, Bowman, in The
Interpreter's Bible, wrote that, "Hanani and Hananiah are identical names, the
former an abbreviation of the latter; and, obviously, the and joining the two names
is explicative."[5] ehemiah's use of the singular pronoun he in the final clause of
the verse supports Bowman's view.
Despite this, we are unwilling to set aside the plain statements in the ASV and the
RSV denoting two persons, not merely one. "He put his brother Hanani, and
Hananiah the governor of the castle (on the north side of the temple, in charge of the
city)."[6] "The high religious principle, as well as the patriotic spirit of these two
men recommended them as being preeminently qualified for being invested with an
official trust of such vast importance."[7] Supporting the apparent conviction of the
translators of ASV and RSV, is the fact that Jerusalem was officially divided into
two districts ( ehemiah 3:12), and that the custom of dual directorships of cities and
districts was common (See also ehemiah 3:18).

14. "It is believed that ehemiah was preparing to return to Persia, and wanted to leave
a dependable person in charge."[8]
TRAPP, " ehemiah 7:2 That I gave my brother Hanani, and Hananiah the ruler of
the palace, charge over Jerusalem: for he [was] a faithful man, and feared God
above many.
Ver. 2. That I gave my brother Hanani] Of whom see ehemiah 1:2, Ezra 10:20.
And Hananiah the ruler of the palace] The second person next to the governor;
commanding in his name within his court.
Charge over Jerusalem] Thus he that is faithful in a little shall be made master of
much, Matthew 25:31.
For he was a faithful man] Heb. A man of truth, faithfulness, or firnmess; a sure
man, and such as one might safely confide in.
And feared God] o wonder therefore though faithful to men. See ehemiah 5:15.
God’s holy fear is the ground of all goodness and fidelity. Hence Jethro, in his well-
qualified ruler, places the fear of God in the midst of the other graces, as the heart
in the body, for conveying life to all the parts, or as a dram of musk, perfuming the
whole box of ointment, Exodus 18:21. Most sure it is, that nothing maketh a man so
good a patriot as the true fear of God. On the other side, Pietate sublata fides
tollitur, take away piety, and fidelity is gone; as is to be seen in the unrighteous
judge, Luke 18:2, and as Constantius Chlorus, father of Constantine the Great, did
well experience in his counsellors and courtiers; whence that famous maxim of his
recorded by Eusebius, He cannot be faithful to me that is unfaithful to God, religion
being the foundation of all true fidelity and loyalty to king and country. Hence that
close connection, Fear God, honour the king, 1 Peter 2:17. And hence that saying of
Bernard, If all the world should conspire to make me complot against my prince, yet
I would fear God, and honour the king.
Above many] This is a singular praise, and by every man to be sought after - it was
Cicero’s posy and practice,
Aιεν αριστευειν, και υπειροχον εµµεναι αλλων,
to be the best at every good thing, to excel and exceed others, - to be eminent and

15. exemplary, taller than the rest by the head and shoulders, full of all goodness, filled
with all knowledge, Romans 15:14, able and active in every good word and work.
That is a low and unworthy strain in some, to labour after no more grace than will
keep life and soul together, that is, soul and hell asunder. God would have his people
to be discontentedly contented with the measures they have received, and to be still
adding, 2 Peter 1:5, and advancing, Philippians 3:14, aspiring to perfection, till they
"come unto the measure of the stature of the fulness of Christ," Ephesians 4:13.
WHEDO , "2. My brother Hanani — Who had brought word to ehemiah in
Persia of the distressed state of Jerusalem. ehemiah 1:2-3. His faithful services and
love for Judah and Jerusalem made him a proper man for the office now intrusted
to him.
Ruler of the palace — The chamberlain, or chief overseer of the fortress or palace
connected with the temple, which is mentioned in chapter ehemiah 2:8, where see
note.
Charge over Jerusalem — Oversight of all parts of the city, but especially of the
porters who guarded the gates.
COKE, " ehemiah 7:2. I gave my brother Hanani, and Hananiah, &c.— ehemiah
was now, most likely, returning to Shushan, to give the king an account of the state
of affairs in Judea; and, therefore, he took care to place such men in the city as he
knew would faithfully secure it in his absence. Hanani is said to be his brother; but
he chose his officers, not out of partial views to his own kindred, but because he
knew that they would acquit themselves in their employment with a strict fidelity.
Hanani had given proof of his zeal for God and his country, in taking a tedious
journey from Jerusalem to Shushan, to inform ehemiah of the sad estate of
Jerusalem. See ch. ehemiah 1:2. And the reason why ehemiah put such trust and
confidence in Hananiah was, because he was a man of conscience, and acted upon
religious principles, which would keep him from those temptations to perfidy which
he might probably meet with in his absence, and against which a man destitute of
the fear of God could have no sufficient defence. See Calmet. Respecting the register
in the following part of this chapter, we refer to Ezra 2., Houbigant, Kennicott, and
other writers who have considered the subject. The authors of the Universal History
observe, that, though the genealogies had been once rectified soon after the return,
there were still many families of priests, Levites, and people, who could not make
out their claim to their tribes. It is likely, therefore, that some of them were
afterwards enabled to do it, and were then inserted in this new register, together
with those who came up with ehemiah. Several of the old families which came up
on the first edict might be by this time extinct; and these are the probable causes of
the difference that we find in the genealogies of the books of Ezra and ehemiah.
ote; (1.) They who are eminent for the fear of God above many, are the fittest to be
trusted with any public charge, because they will make a conscience of fulfilling it.
(2.) They who would be always safe, must always be upon their guard. (3.) Every
man's family is his great concern: he has need well to watch over them night and

16. day, if he would preserve them from the destroyer.
LA GE, " ehemiah 7:2. Hanani.—See ehemiah 1:2. Hananiah’s position as ruler
of the palace (sar habbirah) was probably the old office of the monarchy (’al
habbayith) which Eliakim held ( 2 Kings 18:37) and which Jotham held while
Uzziah still lived (‘al beth-hammelek, 2 Chronicles 26:21). See note on ehemiah
2:8. The old office was probably retained and its incumbent acted as vizier or prime
officer to the governor. ehemiah probably contemplated temporary returns to
Persia, and therefore consolidated the government in this way, putting faithful men
in the highest positions.
ISBET, "A FAITHFUL MA
‘He was a faithful man.’
ehemiah 7:2
At last the wall was completed by the setting up of the doors, and the placing in
order of porters, singers, and Levites. In the first few verses of this chapter we have
an account of the arrangements made for the safety of the city.
I. They are characterised by statesmanlike caution.—Through all the country round
about there were enemies, and the position of the partially restored city, therefore,
was one of perpetual peril. ehemiah was conscious of this, and made the most
careful provision as to the hour for the opening and closing of the city gates, and as
to the arrangement of the watchers. o greater mistake can ever be made in
connection with work for God in difficult places than that of lacking caution.
Carelessness is never a sign of courage. True bravery perpetually prepares for the
possibility of attack. The man who has built, sword in hand, to completion, does not
imagine with the swinging of doors that the time for relaxing watchfulness has
come.
II. How great a tribute it is to a man’s character to be reckoned faithful—one who
can be trusted, on whom responsibility can be imposed! There is a great difference
between faith and faithfulness: in the first, we have confidence in God keeping His
covenant with us; in the second, God has confidence in our keeping tryst with Him.
In the one case, we reckon upon God; in the second, God reckons upon us. Can God
trust you with work among young and old, with money, with pain and suffering,
with sentry-duty, or the quiet, obscure work of the trench? Perhaps your isolation
from active and useful service arises from your not being faithful in a very little.
You cannot, therefore, be put into positions where great faithfulness is required.
What an epitaph to be written by the Spirit of God on this man’s tomb, ‘A faithful
man, and one that feared God above many’!
Illustrations
(1) ‘Conscience plays a very important part in the affairs of men. We must shun an
argument with our conscience as we would shun an argument with our judge. Bear
in mind the old story of Dr. Adam Clarke, the famous commentator. When a lad he

17. was apprenticed to a draper. One morning when busy measuring some cloth his
principal passed by, and observing Clarke, said, “Stretch the cloth, my boy! stretch
the cloth!” “ o, sir!” replied the noble youth. “I have a conscience that won’t
stretch.” In a word, Byron’s question on conscience is as forceful a one as I know,
“What exile from himself can flee?”’
(2) ‘ ehemiah had built the wall, and wanted some one to take charge of divers civic
matters. He appointed a man to that office, and this was the reason of Hanani’s
appointment: “He was a faithful man, and feared God above many.” Many persons
can take charge of a wall after it is built who never could have built it.’
PETT, " ehemiah 7:2
‘That I gave my brother Hanani, and Hananiah the governor of the fortress, charge
over Jerusalem, for he was a faithful man, and feared God above many.’
In order to govern Jerusalem and ensure its safety he required men whom he knew
that he could rely on. So over Jerusalem he set his brother, Hanani, a man whom he
knew well as a reliable man and one whom he could trust implicitly, and Hananiah
who was governor of the fortress in Jerusalem. The latter he knew to be a faithful
man, and one who wholly loved and feared God. Being already resident in
Jerusalem because of his duties, and being experienced in security matters, he was
ready to hand. They would be responsible for the security of Jerusalem. This was
not to supplant ‘the rulers of the half districts of Jerusalem’ ( ehemiah 3:9;
ehemiah 3:12), for they were not responsible for administering Jerusalem itself,
but the whole area around Jerusalem.
The fortress was to the north of the Temple and may well have been partly
garrisoned by ehemiah’s escort, supplementing the guards already there. But
while there were no walls it had been unable to give Jerusalem proper protection,
probably concentrating more on securing the Temple against raids.
Some have seen Hanani and Hananiah as the same man, translating as ‘my brother
Hanani, even Hananiah the governor of the fortress’, for Yah was often dropped
from a name. However, ‘And I said tothem’ in ehemiah 6:3 militates against this.
3 I said to them, “The gates of Jerusalem are not
to be opened until the sun is hot. While the
gatekeepers are still on duty, have them shut the

18. doors and bar them. Also appoint residents of
Jerusalem as guards, some at their posts and some
near their own houses.”
BAR ES, "Until the sun be hot - An unusual precaution. The ordinary practice in
the East is to open town gates at sunrise.
CLARKE, "Until the sun be hot - The meaning of this is, the gates were not to be
opened before sunrise, and always shut at sunset. This is the custom to the present day
in many of the cities of the East if a traveler arrives after sunset, he finds the gates shut;
and on no consideration will they open them till the next morning, so that those who
come late are obliged to lodge in the plain, or under the walls.
Every one - over against his house - Each was obliged to guard that part of the
wall that was opposite to his own dwelling.
GILL, "And I said unto them, let not the gates of Jerusalem be opened until
the sun be hot,.... Or until the heat of the day, or near noon; at least not till the sun had
been up some time, and shone out clearly, and caused much heat; that if any enemies
were near, or lying in wait, they might be discovered, and the inhabitants also up and
ready to defend themselves:
and while they stand by; according to Aben Ezra, Hanani and Hananiah were to be
present at the opening and shutting of the gates, and so Grotius; but these being the
chief rulers, it is not likely; but rather those whom they appointed to look after them,
these were to stand by while their servants did it; they were not to leave it wholly to
them, but to see it done themselves:
let them shut the doors, and bar them; or "lay hold" (a) on them, handle them to
see whether they are shut fast or not:
and appoint watches of the inhabitants of Jerusalem, everyone in his watch,
and everyone to be over against his house; no foreigners were to be of the watch,
only inhabitants, and those everyone in their turn, and to be placed over against where
they dwelt; and so it might be thought would be the more careful and diligent in their
watch.
HE RY 3-4, " He gave orders about the shutting of the gates and the guarding of the
walls, Neh_7:3, Neh_7:4. See here, 1. What the present state of Jerusalem was. The city,

19. in compass, was large and great. The walls enclosed the same ground as formerly; but
much of it lay waste, for the houses were not built, few at least in comparison with what
had been; so that Nehemiah walled the city in faith, and with an eye to that promise of
the replenishing of it which God had lately made by the prophet, Zec_8:3, etc. Though
the people were now few, he believed they would be multiplied, and therefore built the
walls so as to make room for them; had he not depended upon this he might have
thought walls without a city as great a reproach as a city without walls. 2. What was the
care of Nehemiah for it. He ordered the rulers of the city themselves, (1.) To stand by,
and see the city-gates shut up and barred every night; for in vain had they a wall if they
were careless of their gates. (2.) To take care that they should not be opened in the
morning till they could see that all was clear and quiet. (3.) To set sentinels upon the
walls, or elsewhere, at convenient distances, who should, in case of the approach of the
enemy, give timely notice to the city of the danger; and, as it came to their turn to watch,
they must post themselves over against their own houses, because of them, it might be
presumed, they would be in a particular manner careful. The public safety depends upon
every one's particular care to guard himself and his own family against sin, that common
enemy. It is every one's interest to watch, but many understand not their own interest; it
is therefore incumbent upon magistrates to appoint watches. And as this people had
lately found God with them in their building (else they would have built in vain), so now
that the wall was built, no doubt, they were made sensible that except the Lord kept the
city the watchman waked but in vain, Psa_127:1.
JAMISO , "Let not the gates of Jerusalem be opened until the sun be hot,
etc. — In the East it is customary to open the gates of a city at sunrise, and to bar them
at sunset - a rule which is very rarely, and not except to persons of authority, infringed
upon. Nehemiah recommended that the gates of Jerusalem should not be opened so
early; a precaution necessary at a time when the enemy was practicing all sorts of
dangerous stratagems, to ensure that the inhabitants were all astir and enjoyed the
benefit of clear broad daylight for observing the suspicious movements of any enemy.
The propriety of regularly barring the gates at sunset was, in this instance, accompanied
with the appointment of a number of the people to act as sentinels, each mounting guard
in front of his own house.
K&D, "Neh_7:3
The Chethiv ‫ויאמר‬ is both here and Neh_5:9 certainly a clerical error for the Keri ‫ר‬ ַ‫מ‬ ִ‫א‬ָ‫,ו‬
though in this place, at all events, we might read ‫ר‬ ֵ‫מ‬ፎֵ ַ‫,ו‬ it was said to them. “The gates of
Jerusalem are not to be opened till the sun be hot; and while they (the watch) are yet at
their posts, they are to shut the doors and lock them; and ye shall appoint watches of the
inhabitants of Jerusalem, some to be at their watch-posts, others before their house.”
‫יפוּ‬ִ‫ג‬ָ‫י‬ in Hebrew is used only here, though more frequently in the Talmud, of closing the
doors. ‫ז‬ ַ‫ח‬ፎ, to make fast, i.e., to lock, as more frequently in Syriac. The infin. absol. ‫יד‬ ֵ‫מ‬ ֲ‫ע‬ ַ‫ה‬
instead of the temp. fin. is emphatic: and you are to appoint. The sense is: the gates are
to be occupied before daybreak by the Levites (singers and other Levites) appointed to
guard them, and not opened till the sun is hot and the watch already at their posts, and
to be closed in the evening before the departure of the watch. After the closing of the

20. gates, i.e., during the night, the inhabitants of Jerusalem are to keep watch for the
purpose of defending the city from any kind of attack, a part occupying the posts, and
the other part watching before their (each before his own) house, so as to be at hand to
defend the city.
COFFMA , ""And I said unto them, Let not the gates of Jerusalem be opened until
the sun is hot; and while they stand on guard, let the doors be shut, and bar ye
them: and appoint watches of the inhabitants of Jerusalem, every one his watch, and
every one to be over against his house."
"Let not the gates ... be opened till the sun is hot." "The gates of Oriental cities were
usually opened at sunrise,"[9] but ehemiah ordered them to be opened somewhat
later. Furthermore, "The gates were to be closed in the evenings prior to the
departure of the guards."[10] After the closing of the gates, watchmen were to be
placed along the wall, "every man over against his own house." As Cundall noted,
"This is another example of ehemiah's wise understanding of human nature."[11]
TRAPP, " ehemiah 7:3 And I said unto them, Let not the gates of Jerusalem be
opened until the sun be hot; and while they stand by, let them shut the doors, and
bar [them]: and appoint watches of the inhabitants of Jerusalem, every one in his
watch, and every one [to be] over against his house.
Ver. 3. Until the sun be hot] The sun hath one of his names, in Hebrew, a
calefaciendo, from heating, ‫,חמה‬ Job 30:28, there is nothing hid from the heat
thereof, Psalms 19:6 . The name here given to the sun signifieth a minister, or
servant; because it is the common servant of the world, whereby God ministeretb
light, heat, and precious fruits to all people, Deuteronomy 4:19; Deuteronomy 33:14.
It whirleth about the world with incredible swiftness; and is up in a morning before
most people. Therefore till the sun be risen the gates must be kept shut, to keep out
the enemy, who watcheth his opportunity.
And while they stand by] To see it done as it ought to be; lest, by the treachery or
carelessness of under-officers, it should either be undone or ill-done. Let them feel
with their hands, so some render it, etiam tractate (Junius), whether the gates are
made fast or not.
And appoint watches] Heb. Set thou watches. He speaketh to the two Hananis, and
bids each of them, whose turn it was, see to the well-doing of it. Xenophon saith of
Cyrus, that when he gave anything in command he never said, Let some one do this,
but, Do thou this, Hoc tu facias (Cyropaed.).
BE SO , " ehemiah 7:3. Let not the gates be opened until the sun be hot — Till it
be clear and broad day; when the people will be ready in case of an assault. While
they stand by — The watches appointed to that end. ehemiah was now about to
return to the court, and left the charge of the city to these in his absence. Every one

21. to be over against his house — That is, every one in his turn keeping watch with
others, in that watching-place which is next to his house.
WHEDO , "3. Until the sun be hot — That is, until broad day. An earlier opening
of the gates might expose the city to a sudden surprise.
While they stand by — While the guard specially set apart to watch the gates still
occupy their stations, that is, before they withdraw from their posts for the night.
This special guard were to stand by, or take their positions, early in the morning,
before the gates were opened, and there they kept watch all day, and were not
allowed to withdraw till the doors were shut and barred for the night.
Appoint watches of the inhabitants — That is, night watches.
After the gates were closed and fastened it was still necessary to maintain a guard
upon the walls. The inhabitants of Jerusalem, without reference to class or
distinction, were required to do this. The great body of the people doubtless served,
not all at once, but by some set arrangement by which each one took his turn, and
served an appointed time.
Every one in his watch — Every one had his well known watch-station.
Every one… his house — The same arrangement also provided that every dwelling
had a special guard.
GUZIK, "(3) A watch set on the walls.
And I said to them, Do not let the gates of Jerusalem be opened until the sun is hot;
and while they stand guard, let them shut and bar the doors; and appoint guards
from among the inhabitants of Jerusalem, one at his watch station and another in
front of his own house.
a. Do not let the gates of Jerusalem be opened until the sun is hot; and while they
stand guard: A tremendous victory had been won - the walls were rebuilt. Yet, the
walls would not protect themselves. Diligent watchmen must be appointed, and the
walls had to be guarded.
i. The gates were to be opened late and closed early - it was a time for high security.
b. Appoint guards from among the inhabitants of Jerusalem: In the Christian life,
often a victory is won and later lost because there was no guard. An enemy may
come in because we are not watching. Walls can be climbed if there is no one there
to stop the enemy, but an enemy is easily turned back from a wall by a guard.

22. B. List of the returned families.
PETT, " ehemiah 7:3
‘And I said to them, “Let not the gates of Jerusalem be opened until (or ‘while’) the
sun be hot, and while they stand (on guard), let them shut the doors, and bar you
them.
This is best read as indicating that during the danger period when men were having
a siesta, as is common in hot countries, the gates should not be opened (the main
troops would be having a siesta), and that at other times between sunrise and sunset
they should be kept shut and barred, but ready to be opened. These were unusual
steps, but arose from ehemiah’s sense that his enemies were not to be trusted.
There would, of course, be a small door within the doors through which men could
pass more easily. It does not seem likely that the gates would only be opened at the
time when the sun was hot (approaching midday), as by then half the day would
have gone by, whilst there are many examples in history of a city being taken by
surprise by being attacked at siesta time.
Many, however, do see it as indicating that the doors should not be opened until
approaching midday, again for safety reasons. But it is difficult to see why midday,
the time of siesta, should be a good time to open them. In either case ehemiah was
taking special precautions.
Gates were normally opened at sunrise, and closed at sunset, so that those in the city
could go about their business. But Jerusalem was not as yet a normal city and
ehemiah was fearful that his enemies might try to take advantage of the present
situation when Jerusalem was largely unoccupied, and was thus being cautious.
ehemiah 7:3
‘And appoint watches of the inhabitants of Jerusalem, every one in his watch, and
every one to be over against his house.’
As well as giving instructions with regard to the guarding of the gates ehemiah
also called on Hanani and Hananiah to set up a general system of watches around
the city walls. These watches were to be made up of the ordinary inhabitants of
Jerusalem, who were to organise watches adjacent to their own homes. The walls
had presumably been built in a way which enabled this, with watch posts on the
walls, whilst some houses would have been part of the walls and could themselves
act as watch posts. The Jews tended to split the night into three watches (Judges
7:19; Luke 12:38).
ehemiah Recognises That Jerusalem eeds To Be Reinhabited By People Of
Reliable Descent And In The Process of Investigating The Ancestry Of The Rulers
And The People Discovers An Old Record Containing Details Of The First

23. Returnees ( ehemiah 7:4-73).
The next thing that needed to be done was to reinhabit Jerusalem, for while it was
still sparsely inhabited, and partially in ruins, it was always going to be vulnerable.
But it was important that the new inhabitants should be genuine Israelites, and to
that end ehemiah began to look into the genealogy of the rulers and the people. He
thus gathered the people together for that purpose. This turned attention to the
genealogical records kept in the gate-houses of cities as they kept a record of their
inhabitants, and it was in the course of this that he discovered, possibly in one of the
gate-houses of Jerusalem, or possibly in the Temple, the list of the earliest returnees
from Babylon who had arrived in Judah in response to the edict of Cyrus (Ezra 1:2-
4).
This list is very similar to the one in Ezra 2, but the differences are such that they
are not likely simply to be due to copying errors. Indeed, this list in ehemiah
appears to be one made some time after the list in Ezra 2, for meanwhile
Sheshbazzar had seemingly died. In Ezra 2:2 Sheshbazzar must be included (from
Ezra 1:11) to make up the names of the leaders to twelve names, symbolising the
twelve tribes. Here in ehemiah 7:7 a another name is added ( ahamani) to make
up the twelve. This list is probably, therefore, an updating and revising of the
original list cited in Ezra, made when Zerubbabel took over on Sheshbazzar’s death.
This is confirmed by the fact that the list here in ehemiah is regularised in
ehemiah 7:26-31 by the continuous use of ‘men of’ (contrast Ezra 2:21-29). It is
hardly likely to have happened the other way round in copying.
But why should ehemiah include this list in his report to the king? The answer is
probably so as to link what he had achieved in building the walls of Jerusalem with
those who had returned to Jerusalem and Judah under the decree of Cyrus, and had
built the Temple. He was making clear that the king was benefiting those whom
Cyrus had previously determined to benefit. It was their sons who were being
protected and defended.
On our part we should not just pass over these lists without thought. They bear
witness to God’s detailed interest in His people. They remind us that every one of
them is recorded before God. In a sense it is a list of the redeemed.
1) It indicates that God is interested in individuals and that he knew the tribal
names and numbers of everyone who returned. It is a reminder to us that we too, if
we are truly His, are all numbered by God, and that our names are written in
Heaven (Luke 10:20). He has chosen us individually in Christ before the world
began (Ephesians 1:4) and recorded our names in the Lamb’s book of life
(Revelation 13:8; Revelation 21:27), and that is why we are ‘written with the
righteous’ (Psalms 69:28; Malachi 3:16).
2) It was a record of those who were most faithful among God’s people, and not
one of them was forgotten before God, even down to the lowliest slave. It is the Old
Testament equivalent to the roll of honour in Hebrews 11. Out of zeal for God, and
a desire for His glory, these people left their comfortable lives in Babylonia for a

24. country that many of them had never seen, in order to rebuild there God’s Temple,
and re-establish there God’s people. It was not an easy path that they chose. They
would face famine and hardship, disease and violence. They would at times be
reduced as a consequence almost to poverty, in spite of their grand houses. But they
did it because they felt that God had called them. They knew that it was what He
wanted them to do.
3) To the Jews such a list was of deep interest. It stressed the connection of the
new Israel with the old, and the preservation of family names and descent. Indeed, it
is probable that many of the returnees on returning took new names for themselves,
based on the past, deliberately connecting themselves with their history. It was
bringing out that God was restoring His people to the land, a people whose
antecedents had been clearly demonstrated. These were the very people who had
been removed from the land decades before.
The list commences with the names of twelve leading men, ‘princes’ of Israel. The
intention was almost certainly that they symbolised the twelve tribes of Israel all of
whom were represented among the Jews, for many had moved to Judah for
religious reasons, or because of their loyalty to the house of David, or as refugees.
Following these names we find listed the names of the families which returned from
Babylon following the decree of Cyrus. These were all able to demonstrate from
their genealogies that they were true Israelites, i.e. could trace themselves back to
pre-exilic times. This is in contrast with those who could not do so ( ehemiah 7:61;
ehemiah 7:64). One importance of this would come out when they sought to claim
back family land.
A comparable list can be found in Ezra 2:1-70. There are, however, interesting
differences and in our view it is difficult to explain them all simply in terms of
copying errors, although the possibility of those in some cases must not be
discounted. A far better explanation for some, if not all, of the differences is that the
two lists represent the list of returnees as prepared on different dates during the
first months of arrival, the second one being updated as a result of information
submitted from the various clans, because of the arrival of further exiles (e.g. the
sons of Azgad, compare ehemiah 7:17 with Ezra 2:12). In this updated listing
account would be taken of deaths and comings of age, and further arrivals and
departures. If Sheshbazzar died in the period between the two lists we have a good
explanation as to why his name was replaced in the twelve by ahamani ( ehemiah
7:7). Indeed, his death and the subsequent appointment of Zerubbabel may have
been a major reason for the updating of the list as the position of the new Israel was
consolidated. This would suggest that the original list was the one in Ezra, with that
recorded here being the updated one. (Compare also how ‘men of --’ and ‘sons of --’
is regularised in this list in ehemiah in contrast with that in Ezra). It is probable,
however, that the writer in Ezra had made slight adjustments when copying the list
that he had access to. One example is the omission of the name of Sheshbazzar in
Ezra 2:2 because he had already mentioned him as bringing these people up to
Jerusalem in Ezra 1:11.
Such a detailed list should not surprise us. It was normal practise in ancient days for

25. cities to keep a roll of its citizens, a roll which was constantly updated due to both
deaths and births, or coming to manhood. What is more likely then than that the
returnees would decide to maintain a comparative list of adult males who were seen
as true Israelites, and subsequently update it, although in the summary form shown
here? (That at least one such list was made is demonstrated both here and in Ezra
2). In this case the same basic framework would be retained from list to list as it was
encompassing those who had returned from Babylon, with the original list being
updated, no doubt on the basis of submissions from the different family groups.
That being so the cases where comparative numbers differ by a small amount,
something which occurs a number of times, could simply indicate that meanwhile
some men had died, or some had reached manhood, or a combination of the two.
The larger differences could mainly be explained, either in terms of new arrivals
(e.g. in the case of Azgad), or in terms of departures due to dissatisfaction with the
situation pertaining, or in terms of pestilence or violence which in some cases gave a
high proportion of deaths and could wipe out whole communities. Where numbers
alter by a round 100 this could simply be due to a group of new arrivals (or
departees) being assessed by some submitters as ‘a hundred’, i.e. a fairly large unit,
this being used for convenience in some cases (different approaches may have been
taken by different submitters), without there being a strict count, or it may have
been a convenient approximation (for not all groups would have had people in them
capable of dealing with large numbers). The final total numbers (which are well
above the sum of the individual numbers in all sources), would remain sacrosanct
and would not be altered. (It should, however, be pointed out that many scholars
assume both lists to be the same, with differences mainly accounted for by scribal
errors).
The Pattern Of The List.
The list follows a clear pattern:
· Introductory material ( ehemiah 7:6-7).
· umber of the men of the people of Israel, enrolled by family association
( ehemiah 7:8-24), and enrolled by place of domicile ( ehemiah 7:25-38).
· umber of priests ( ehemiah 7:39-42).
· umber of Levites ( ehemiah 7:43).
· umber of singers ( ehemiah 7:44).
· umber of gatekeepers ( ehemiah 7:45).
· umber of the ethinim and number of the children of Solomon’s servants
( ehemiah 7:46-60).
· umber of those whose genealogies could not be proved ( ehemiah 7:61-62).
· umber of the priests whose genealogies could not be proved ( ehemiah
7:63-65).
· Sum Totals ( ehemiah 7:66-69).
· Summary of gifts for the building of the Temple ( ehemiah 7:70-72).
· Conclusion ( ehemiah 7:73).
As to when the list was compiled there are indications, such as the listing of some by
residence, and the reference to ‘every one to his city’ ( ehemiah 6:6), that it was

26. certainly after they had arrived in Judah and settled down. Furthermore the
Tirshatha (Persian for ruler) is already seen as active in ehemiah 7:65. It may well,
therefore have been a few months after the arrival of the first group, once others
had joined them. But the fact that no priest had arisen with Urim and Thummim
( ehemiah 7:65) might be seen as confirming its early date, in that Jeshua would
shortly become such a ‘priest’ (High Priest). We do not, however, know if Urim and
Thummim were used after the Exile. We have no evidence of it. But we do know
that decisions were made by lots, which was a similar method ( ehemiah 10:34;
ehemiah 11:1), and it is very probable that this was done by the priests. This
therefore demonstrated that they had again begun to discover God’s guidance by
sacred lot.
The list would appear to have been compiled by asking the different groups to
submit their numbers. This would explain the different designations and
descriptions as each group defined themselves in their own way.
The List of the Exiles Who Returned
4 ow the city was large and spacious, but there
were few people in it, and the houses had not yet
been rebuilt.
BAR ES, "The people were few - The number of those who returned with
Zerubbabel was no more than 42,360 Neh_7:66. Less than 2,000 people had come with
Ezra Ezra 8:1-20.
CLARKE, "The houses were not builded - The city was not yet rebuilt, only a
row of houses in the inside of the wall all round.
GILL, "Now the city was large and great,.... The circumference of it, all within the
wall; for that was built on its old foundation, and enclosed as much ground as ever it did:
Hecataeus (b), an Heathen writer, says the circumference of Jerusalem was fifty

27. furlongs, which was more than six miles; but Josephus (c) makes the circuit of it but
thirty three furlongs or about six miles:
but the people were few therein; in comparison of the largeness of the place; for
though there were 42,360 that came up at first with Zerubbabel, and many more with
Ezra, yet a great number chose to settle in the towns and cities in the country, Jerusalem
being in such a desolate condition:
and the houses were not builded; some were, but they were but few, many of them
still lay in ruins.
JAMISO , "Now the city was large and great — The walls being evidently built
on the old foundations, the city covered a large extent of surface, as all Oriental towns
do, the houses standing apart with gardens and orchards intervening. This extent, in the
then state of Jerusalem, was the more observable as the population was comparatively
small, and the habitations of the most rude and simple construction - mere wooden
sheds or coverings of loose, unmortared stones.
COFFMA , "" ow the city was wide and large; but the people were few therein,
and the houses were not builded."
This verse is actually the key to the inclusion at once of that long list of genealogies.
Jerusalem was in desperate need of more inhabitants, for it was far too large a city
for the few who lived there; and " ehemiah, at once, laid plans for populating the
city with PURE JEWS; and the register of those who had returned with Zerubbabel
becomes his basis for determining the purity of genealogy."[12]
And the houses were not builded. "This must be understood in a relative sense,
because some houses are referred to in ehemiah 7:3."[13]
TRAPP, " ehemiah 7:4 ow the city [was] large and great: but the people [were]
few therein, and the houses [were] not builded.
Ver. 4. ow the city was large] Heb. Broad in spans or spaces.
And great] Yet nothing so great as ineveh was of old; or Babylon then; or Alcair
and Quinsay at this day. Of the former Bunting saith, that it is sixty miles in
compass. Of the latter, Paulus Venetus (who himself dwelt therein about the year
1260) writeth, that it is a hundred miles about, being of all the cities in the world the
greatest. Jerusalem was a great city and spacious, though it fell far short of these.
And the people were few therein] But how exceedingly they multiplied afterwards
appeareth by those many thousands of persons there destroyed and carried away by
the Romans at the last desolation; as testifieth Josephus, an eyewitness, quem lege,
et luge, what he collected and lamented. For present, they were so few that they
were not able, without help, to defend the walls in so large a circuit.

28. And the houses were not builded] All could not be done in a day. But some ceiled
houses there were, Haggai 1:4, and ehemiah was all his time busy in building the
old waste places, and raising up the foundations of many generations; so that he was
worthily called, "The repairer of the breach, The restorer of paths to dwell in,"
Isaiah 58:12. Eusebius saith, ehemiah was twelve years in building the walls; he
should have said, the city. Jerome likewise saith, that he came to Jerusalem in the
twentieth year of Artaxerxes, and made an end of building the wall and city in the
two and thirtieth year; so that, during the whole twelve years of his government, he
was in action.
WHEDO , "GE EALOGICAL REGISTRY OF THE PEOPLE, ehemiah 7:4-73.
4. The city was large — Broad-sided, extensive; so that it required many watchers to
keep guard on every side.
The people were few therein — That is, comparatively few, and far from sufficient
to occupy the great space enclosed by the walls.
And the houses… not builded — That is, the majority of the houses of the ancient
city were fallen in ruins, and comparatively few had been fitted up for the present
use of the returned exiles.
GUZIK, "(4-5) The need to develop Jerusalem.
ow the city was large and spacious, but the people in it were few, and the houses
were not rebuilt. Then my God put it into my heart to gather the nobles, the rulers,
and the people, that they might be registered by genealogy. And I found a register of
the genealogy of those who had come up in the first return, and found written in it:
a. The people in it were few, and the houses were not rebuilt: ow that the walls
were rebuilt, ehemiah still wanted to see how he can be a blessing to the people of
God and the city of God. He noticed that the population was low and there were
many abandoned houses.
b. Then God put it into my heart: ehemiah wanted Jerusalem to grow and
prosper. But before that could happen he must first know who he had already. Just
as when he toured the broken down walls in 2:11-16, he needed to know the
problem well. So, he took a census and looked at the registry first written by Ezra in
Ezra 2:1-70.
PETT, "Verse 4-5
The Reason For The Discovery Of The List ( ehemiah 7:4-5).

29. ehemiah 7:4
‘ ow the city was wide and large, but the people in it were few, and the houses were
not built.’
The walls having been completed, and the doors having been hung in the gates,
ehemiah now turned his thoughts onto the question of the lack of inhabitants in
Jerusalem. It was a large city, but few were there living there permanently and most
of the houses were in ruins.
5 So my God put it into my heart to assemble the
nobles, the officials and the common people for
registration by families. I found the genealogical
record of those who had been the first to return.
This is what I found written there:
BAR ES, "It is argued by some that the entire catalogue which follows Neh. 7:7-73 is
not the register of them “which came up ‘at the first’,” but of the Jewish people in
Nehemiah’s time. Neh_7:7 and Ezr_2:2 are, however, very positive in their support of
the usual view; and some of the arguments against it are thought to be met by
considering the Nehemiah of Neh_7:7 and Ezr_2:2 a person different from Nehemiah
the governor; and “Tirshatha” an official title likely to have belonged to others besides
Nehemiah (see the Ezr_2:63 note.)
CLARKE, "God put into mine heart - With this good man every good thing was
of God. If he purposed any good, it was because God put it into his heart; if he did any
good, it was because the good hand of his God was upon him; if he expected any good, it
was because he earnestly prayed God to remember him for good. Thus, in all his ways he
acknowledged God, and God directed all his steps.
GILL, "And my God put into mine heart,.... Every good motion in him, and
whatever he thought of that was conducive to the good and welfare of Jerusalem,
Nehemiah always ascribed it to God; see 2Co_3:5

30. to gather together the nobles, and the rulers, and the people, that they
might be reckoned by genealogy; that their number might be known, and of what
families they were, and in what cities they formerly dwelt; and this was not only of use
for the present purpose of Nehemiah, but was of service hereafter to show the pedigree
of families, and that it might be clearly known from whence the Messiah sprung:
and I found a register of the genealogy of them which came up at the first;
from Babylon to Jerusalem, along with Zerubbabel, as appears from Neh_7:7, and this
was of great use to him, whereby he would know not only their names and number, but
to what city they belonged, and who to the city of Jerusalem, that they might be called
upon to come, and rebuild their houses, and take up their residence there:
and found written therein; the names of the persons and families after mentioned.
HE RY, "We have here another good project of Nehemiah's; for wise and zealous
men will be always contriving something or other for the glory of God and the edification
of his church. He knew very well that the safety of a city, under God, depends more upon
the number and valour of the inhabitants than upon the height or strength of its walls;
and therefore, observing that the people were few that dwelt in it, he thought fit to take
an account of the people, that he might find what families had formerly had their
settlement in Jerusalem, but were now removed into the country, that he might bring
them back, and what families could in any other way be influenced by their religion, or
by their business, to come and rebuild the houses in Jerusalem and dwell in them. So
little reason have we to wish that we may be placed alone in the earth, or in Jerusalem
itself, that much of our safety and comfort depends upon our neighbours and friends;
the more the stronger, the more the merrier. It is the wisdom of the governors of a
nation to keep the balance even between the city and country, that the metropolis be not
so extravagantly large as to drain and impoverish the country, nor yet so weak as not to
be able to protect it. Now observe,
I. Whence this good design of Nehemiah's came. He owns, My God put it into my
heart, Neh_7:5. Note, Whatever good motion is in our minds, either prudent or pious,
we must acknowledge it to come from God. It was he that put it into our hearts; for
every good gift and every good work are from above. He gives knowledge; he gives grace;
all is of him, and therefore all must be to him. What is done by human prudence must be
ascribed to the direction of divine Providence; he that teaches the husbandman his
discretion (Isa_28:26) teaches the statesman his.
JAMISO , "Neh_7:5-38. Genealogy of those who came at the first out of Babylon.
my God put into mine heart to gather together the nobles, etc. — The
arrangement about to be described, though dictated by mere common prudence, is, in
accordance with the pious feelings of Nehemiah, ascribed not to his own prudence or
reflection, but to the grace of God prompting and directing him. He resolved to prepare
a register of the returned exiles, containing an exact record of the family and ancestral
abode of every individual. While thus directing his attention, he discovered a register of
the first detachment who had come under the care of Zerubbabel. It is transcribed in the
following verses, and differs in some few particulars from that given in Ezr_2:1-61. But
the discrepancy is sufficiently accounted for from the different circumstances in which
the two registers were taken; that of Ezra having been made up at Babylon, while that of
Nehemiah was drawn out in Judea, after the walls of Jerusalem had been rebuilt. The
lapse of so many years might well be expected to make a difference appear in the

31. catalogue, through death or other causes; in particular, one person being, according to
Jewish custom, called by different names. Thus Hariph (Neh_7:24) is the same as Jorah
(Ezr_2:18), Sia (Neh_7:47) the same as Siaha (Ezr_2:44), etc. Besides other purposes to
which this genealogy of the nobles, rulers, and people was subservient, one leading
object contemplated by it was to ascertain with accuracy the parties to whom the duty
legally belonged of ministering at the altar and conducting the various services of the
temple. For guiding to exact information in this important point of enquiry, the
possession of the old register of Zerubbabel was invaluable.
K&D, "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. ‫ים‬ִ‫נ‬ָ‫ג‬ ְ ַ‫ה‬ְ‫ו‬ ‫ים‬ ִ‫ּר‬‫ח‬ ַ‫ה‬ are combined, as
in Neh_2:16. On ‫שׂ‬ ֵ‫ח‬ַ‫י‬ ְ‫ת‬ ִ‫,ה‬ 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). ‫ה‬ָ‫ּונ‬‫שׁ‬‫א‬ ִ‫ר‬ ָ , 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. 6-73a, is identical with that in Ezra 2, and has been already discussed
in our remarks on that chapter.
COFFMA , ""And my God put it into my heart to gather together the nobles, and
the rulers, and the people, that they might be reckoned by genealogy. And I found
the book of the genealogy of them that came up at the first, and 50found written
therein:"
"God put it into my heart." ehemiah always gave God credit for whatever he did,
giving all the glory to God.
"The genealogy of them that came up at first." This can be understood only as a
reference to them that came up with Zerubbabel, a number approaching 50,000.
Older and more recent scholars alike affirm the identity of the following list with
that in the Book of Ezra. "This list is approximately the same as that of the exiles
who returned under Zerubbabel; and it must have been found by ehemiah in the
archives in Jerusalem."[14] "Except for ehemiah 7:70-72, this register is identical
with that in Ezra 2:1-70."[15]
othing is of less interest to current readers than these genealogical registers in the
O.T.; but the importance of them is great indeed. The great promise of God looking
to the redemption of fallen humanity, and the bringing into our world of the
Dayspring from On High, specifically tied that promise to the "Seed (singular) of
Abraham" (Genesis 12:3); and when Mary cradled the Son of God in the
Bethelehem manger, it was absolutely necessary that all men should have been
certain that Jesus of azareth was indeed that Seed. It was the concern and

32. diligence of men like ehemiah who preserved and honored the genealogies of the
people that were absolutely the prerequisites of Christian confidence in the identity
of Jesus Christ.
We shall have little or no comment on this register of names.
TRAPP, " ehemiah 7:5 And my God put into mine heart to gather together the
nobles, and the rulers, and the people, that they might be reckoned by genealogy.
And I found a register of the genealogy of them which came up at the first, and
found written therein,
Ver. 5. And my God put into my heart] Seeing how thinly the city was inhabited,
and casting in his mind what evil might come of it, he bethinks himself (by a motion
from heaven) how to set things to rights; that the city might be better peopled, and
so preserved. This to do, God put into his heart by his Holy Spirit (the sweet
motions whereof are the sound of his goings, the footsteps of his anointed, Psalms
89:51). We are not sufficient of ourselves (saith that great apostle) to think anything
as of ourselves: but our sufficiency is of God, 2 Corinthians 3:5. emo vir magnus
sine aliquo afflatu Divino unquam fuit, saith Cicero; no man ever grew to be greatly
good without a Divine instinct.
To gather together the nobles, and the rulers, &c.] That out of them a tenth man
might be taken to furnish out the city, ehemiah 11:1, after that they had been first
prepared by the hearing of the law, ehemiah 8:2.
That they might be reckoned by their genealogy] And so, Jerusalem be inhabited
again, in her own place, even in Jerusalem, Zechariah 12:6.
BE SO , " ehemiah 7:5. And my God put into my heart, &c. — Whatever good
motion is put into our minds, we must acknowledge it to come from God; and even
what is done by human prudence is to be ascribed to the direction of divine
providence. To gather together the nobles and the rulers of the people — ot only
for the particular end here mentioned, but for divers other weighty purposes and
matters, of which the following chapters treat. That they might be reckoned by
genealogy — In order that it might appear to what family each person belonged,
and where their ancient habitations lay, which, for a great number of them, were in
the city, the peopling of which was now his design. I found a register of them which
came up at the first — To wit, with Zerubbabel, as it follows, ehemiah 7:7. But this
following catalogue differs in some particulars from that in Ezra, chap. 2., of which
see the notes there. The author of the Universal History observes, that though the
genealogies had been once rectified, soo after the return, there were still many
families of priests, Levites, and people, who could not make out their claim to their
tribes. It is therefore likely that some of them were afterward enabled to do it, and
were then inserted in this new register, together with those who came up with

33. ehemiah. Several of the old families, which came up on the first edict, might be, by
this time, extinct, and these are the probable causes of the difference we find in the
genealogies of the books of Ezra and ehemiah.
WHEDO , "5. God put into mine heart — Inspired me with the thought and
purpose about to be told.
To gather together the nobles… rulers… people — The object of this gathering was
to ascertain the number of the people, and see how many or what proportion of
them might be brought to dwell in Jerusalem, and thus increase the population of
the city. The result of this plan is told in ehemiah 11:1-2.
I found a register — Which is presented in the sequel of this chapter, and is
substantially identical with that of Ezra 2, where see notes.
ELLICOTT, "Verses 5-73
(5-73) The genealogical reckoning of the people, as the first step towards increasing
the population of the metropolis, is determined on, not without express Divine
suggestion; the allusion to this inspiration from God, is, as in ehemiah 2:12, very
emphatic. The original register of Zerubbabelis found and copied. The express
language of both Ezra and ehemiah makes it plain that this is no other than the list
of those who came up with Zerubbabel and Joshua after the decree of Cyrus, in
B.C. 538. ehemiah’s own census follows, in ehemiah 11. The exposition,
especially as compared with Ezra 2, has been given on that chapter.
PETT, " ehemiah 7:5
‘And my God put into my heart to gather together the nobles, and the rulers, and
the people, that they might be reckoned by genealogy. And I found the book of the
genealogy of those who came up at the first, and I found written in it:
So God put it into his heart to gather the leaders and the people together in order
that their genealogies might be confirmed. This was presumably with a view to
causing Jerusalem to be inhabited with people of true Jewish descent. And in giving
this matter further investigation he discovered in a record office the list already
mentioned, that of those who had returned from Babylon with Sheshbazzar and
Zerubbabel. In it was written as follow:
6 These are the people of the province who came
up from the captivity of the exiles whom
ebuchadnezzar king of Babylon had taken

34. captive (they returned to Jerusalem and Judah,
each to his own town,
GILL 6-69, "These are the children of the province that went up out of the
captivity,.... Who were of the province of Judea, as it was now reduced, and came up
out of the captivity of Babylon through the edict of Cyrus; see Ezr_2:1, where the same
preface is given to the list of names as here; and from hence to the end of Neh_7:69 the
same account is given of persons and families as there, with some little difference of
numbers and names; in some instances there are more in this list, in others fewer, which
may be thus accounted for; that list was made in Babylon, when, upon the edict of Cyrus,
the Jews, who intended to go up with Zerubbabel, gave in their names, and they were
registered; but this was made when they came to Jerusalem; now some of those that
gave in their names changed their minds, and tarried in Babylon, and some might die by
the way, which makes the numbers fewer in some instances; and others who did not give
in their names at first, but, being better disposed towards their own country, followed
after and joined those which were returning, and increased the number of others; to
which may be added what Abendana observes, that in Ezra an account is given of those
that came out of the captivity by the companies, in which they came not genealogized,
and had a mixture of persons of other families in them, and some that had no genealogy;
but afterwards, when they were genealogized according to their families, a register of
their genealogies was made, and is what Nehemiah now found, and here gives; and, as
for difference of names, that may be owing to the carelessness of copiers, or to the
different pronunciation of names, or some men might have two names; the matter is of
no great moment.
HE RY, "What method he took in prosecution of it.
1. He called the rulers together, and the people, that he might have an account of the
present state of their families - their number and strength, and where they were settled.
It is probable that when he summoned them to come together he ordered them to bring
such an account along with them out of their several districts. And I doubt they were not
so many but that it might be soon done.
2. He reviewed the old register of the genealogy of those who came up at the first, and
compared the present accounts with that; and here we have the repetition of that out of
Ezra 2. The title is the same here (Neh_7:6, Neh_7:7) as there (Ezr_2:1): These are the
children of the province, etc. Two things are here repeated and recorded a second time
from thence - the names and numbers of their several families, and their oblations to the
service of the temple. The repetition of these accounts may intimate to us the delight
which the great God is pleased to take in the persons, families, and services of his
spiritual Israel, and the particular notice he takes of them. He knows those that are his,
knows them all, knows them by name, has his eye on the register of those children of the
captivity, and does all according to the ancient counsel of his will concerning them.
(1.) Here is an account of the heads of the several families that first came up, v. 6-69.
As to this, [1.] Though it seem of little use to us now, yet then it was of great use, to

35. compare what they had been with what they now were. We may suppose they were much
increased by this time; but it would do well for them to remember their small
beginnings, that they might acknowledge God in multiplying their families and building
them up. By this means likewise their genealogies would be preserved, and the
distinction of their families kept up, till the Messiah should come, and then an end be
put to all their genealogies, which were preserved for his sake, but afterwards were
endless. But, [2.] There are many differences in the numbers between this catalogue and
that in Ezra. Most of them indeed are exactly the same, and some others within a very
few under or over (one or two perhaps); and therefore I cannot think, as some do, that
that was the number of these families at their first coming and this as they were now,
which was at least forty years after (some make it much more); for we cannot suppose so
many families to be not at all, or but little, altered in their numbers in all that time;
therefore what differences there are we may suppose to arise either from the mistakes of
transcribers, which easily happen in numbers, or from the diversity of the copies from
which they were taken. Or perhaps one was the account of them when they set out from
Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all
just the same there and here, except of the singing-men and singing-women, which there
are 200, here 245. These were not of such importance as that they should keep any strict
account of them.
COFFMA , ""These are the children of the province, that went up out of the
captivity of them that had been carried away, whom ebuchadnezzar the king of
Babylon had carried away, and that returned unto Jerusalem and to Judah, every
one into his city; who came with Zerubbabel, Jeshua, ehemiah, Azariah,
Raamaiah, ahamani,, Mordecai, Bilshan, Mispereth, Bigvai, ehum, Baanah.
"The number of the men of the people of Israel: the children of Parosh, two
thousand a hundred and seventy two. The children of Shephatiah, three hundred
seventy and two. The children of Arah, six hundred fifty and two. The children of
Pahath-moab, of the children of Jeshua and Joab, two thousand and eight hundred
and eighteen. The children of Elam, a thousand two hundred fifty and four. The
children of Zattu, eight hundred forty and five. The children of Zaccai, seven
hundred and threescore. The children of Binnui, six hundred forty and eight. The
children of Bebai, six hundred twenty and eight. The children of Azgad, two
thousand three hundred twenty and two. The children of Adonikam, six hundred
threescore and seven. The children of Bigvai, two thousand threescore and seven.
The children of Adin, six hundred fifty and five. The children of Ater, of Hezekiah,
ninety and eight. The children of Hashum, three hundred twenty and eight. The
children of Bezai, three hundred twenty and four. The children of Hariph, a
hundred and twelve. The children of Gibeon, ninety and five. The men of Bethlehem
and etophah, a hundred fourscore and eight. The men of Anathoth, a hundred
twenty and eight. The men of Beth-azmaveth, forty and two. The men of Kiriath-
jearim, Chephirah, and Beeroth, seven hundred forty and three. The men of Ramah
and Geba, six hundred twenty and one. The men of Michmas, a hundred and twenty
and two. The men of Bethel and Ai, a hundred and twenty and three. The men of
the other ebo, a hundred fifty and two. The children of the other Elam, a thousand
two hundred and fifty and four. The children of Harim, three hundred and twenty.
The children of Jericho, three hundred forty and five. The children of Lod, Hadid,