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1–23. List of those who applied stamps. 29–39. Obligations assumed by the people. Nehemiah 10:1. Those who applied the seals were: Nehemiah-Tirshatha, son of Hahaliah, and Zedekiah, "The seals that were attached were". From euros the same expression could more accurately be rendered as follows: “And there were” (seals) on the chattumim (sealed documents). From many Ch. chattumim conclude that several documents were written outlining the obligations of the people - at least two (Meyer, Bertolet). Among those who applied the seal after Nehemiah, Zedekiah is named, who did not belong either to the priests (Nehemiah and Zedekiah) or to the heads of generations. It is possible that this was a person in a high position, perhaps the governor's scribe (1 Ezra 4:9, 17). Rawlinson identifies him with Zadok the scribe (Neh 13.13). Nehemiah 10:2. Seraiah, Azariah, Jeremiah, Nehemiah 10:3. Pashkhur, Amaria, Malchiya, Nehemiah 10:4. Hattoush, Shevaniyah, Malluch, Nehemiah 10:5. Harim, Meremoth, Obadiah, Nehemiah 10:6. Daniel, Ginnephon, Baruch, Nehemiah 10:7 . Meshullam, Avia, Miyamin, Nehemiah 10:8. Maaziah, Bilgai, Shemaiah: these are the priests. List of priests who applied seals (v. 8: “these are priests”). There are 21 names in the list, but it is usually assumed that one name was left out, since in (Neh. 12:1–7) 22 names are counted. Of these names, 15 are given in (Neh. 3:2–7) as the names of the heads of the priestly families who returned from Babylon with Zerubbabel, and in (Neh. 3:11–20) as the names of the heads of the priestly families. As a result of this, in (Neh. 10:2–8) not individual persons are named, but entire priestly classes (series), on whose behalf representatives spoke. Noteworthy is the fact that the high priest is not named among those who applied the seal. Perhaps Seraiah, who in (Neh. 11:11) is called a ruler in the house of God, signed instead. A list of priests, besides (Neh. 10:2–8), is also given in (Neh. 12:1–7), but it is very difficult to get a clear idea of ​​the organization of the Old Testament priesthood after the captivity on the basis of these lists. From (1 Ezra 2:36–39) it is clear that four priestly families (Keil) or four successions returned from captivity with Zerubbabel: Jedaiah, Immera, Pashhur and Harim. Meanwhile in (Neh. 10:2–8) we have an indication of 21 rows, and in (Neh. 12:1–7) – 22. According to Jewish tradition, after the captivity until the destruction of Jerusalem there were 24 rows of David (Luke 1:5–8); Jude Ancient VII, 14, 7. How these sequences were formed and when, it is difficult to say anything definite about this. According to Jewish tradition, the four clans (or successions) who returned from captivity were divided by the prophets into 24 parts in order to give the priesthood the organization of the time of David. At the same time, the first row received its name (Jedaiah, and the rest, by lot, received the names of the rows of those who did not return (Herzfeld, Geschichte III, 393). The reference of the book of Nehemiah to 22 rows (instead of 24) can be understood to mean that 2 rows were not filled, so that those who could prove their right to the priesthood could be included (1 Ezra 2:61-63). The newly formed lines partly bore ancient names: in (Neh. 12:1–7) eight names coincide with (1 Chron. 24:1–19). But some received new names, for example, Iddo (Article 4). old priesthood. 1903). Nehemiah 10:9. Levites: Joshua son of Azaniah, Binnui of the sons of Henhadad, Kadmiel, Nehemiah 10:10. and their brothers: Shebaniah, Hodiah, Klitha, Phelaiah, Hanan, Nehemiah 10:11. Micah, Rechov, Chashavia, Nehemiah 10:12. Zakhur, Sherevia, Shevaniya, Nehemiah 10:13. Godia, Vanii, Veninui. List of Levites who applied the seals. The list contains 17 names, which again should be considered the names of classes or series of Levites. Mentioned in Art. 9 Joshua and Kadmiel returned (their generations) even under Zerubbabel (1 Ezra 2:40; Neh 7.43). The sons of Henhadad are also mentioned already in (1 Ezra 3:9). “Binnui the son of Henhadad,” according to (Neh. 3:24), was building part of the wall. Most of those named in Art. Names 9–13 were already found in (Neh. 8:7). Nehemiah 10:15. Vunniy, Azgar, Bevay, Nehemiah 10:16. Adonia, Bigwai, Adin, Nehemiah 10:17. Ater, Hezekiah, Azur, Nehemiah 10:18. Godiya, Hashum, Betzai, Nehemiah 10:19. Kharif, Anathof, Nevai, Nehemiah 10:20. Magpiash, Meshullam, Khezir, Nehemiah 10:21. Meshezebel, Zadok, Jaddui, Nehemiah 10:22. Felatia, Hanan, Anaya, Nehemiah 10:23. Hosea, Hananiah, Hashshuv, Nehemiah 10:24. Lokhesh, Pilkha, Shovek, Nehemiah 10:25. Rehum, Hashavna, Maaseya, Nehemiah 10:26. Ahiya, Hanan, Anan, Nehemiah 10:27. Malluch, Harim, Vaana. List of heads of the people, i.e. lay people The list contains names partly known from (1 Ezra 2:1–35) and (Nehemiah 7:5–24). There are 44 all names, but in (1 Ezra 2:1–35) there are only 33. Therefore, it must be assumed that the number of heads during the time between Zerubbabel and Nehemiah (537–444) increased due to the increase in the community by new immigrants and the joining of foreigners to the community. Some named in 1 book. We do not find Ezra’s persons (Saphatiah, Arah) (1 Ezra 2:4–5) in the verses under consideration, either because their clans ceased to exist, or because representatives of these clans did not sign the national decision. Mentioned in Art. 17 separately from Hezekiah (Ater, Hezekiah) Atear, according to (1 Ezra 2:16), belonged to the house of Hezekiah. Nehemiah 10:28. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all that were separated from the nations of the nations unto the law of God, their wives, their sons, and their daughters, as many as were able to understand, Nehemiah 10:29. they stuck to their brothers, to the most honorable of them, and entered into an obligation with an oath and curse - to act according to the law of God, which was given by the hand of Moses, the servant of God, and to observe and fulfill all the commandments of the Lord our God, and His statutes and His regulations, The entire people joined in the commitment made by the representatives, taking an oath to act according to God’s law. It is possible that this popular oath was surrounded by special rituals similar to those described in (Gen. 15:10). In view of the latest theories about the origin of the Pentateuch, the question arises: what is meant by the book of the law of Moses, which was read in the assembly, which the people agreed to observe. According to some indications, first of all, one must conclude that not the entire Pentateuch was read. The writer notes that it was the law that was read. Then, the priests who read the book and explained it already on the second day (Neh. 8:13) reached the law about the Feast of Tabernacles (Lev. 23:33–43), which would hardly have been possible if the reading had begun with the book. Being. According to modern researchers, Ezra read this name. “The Priestly Code” (Leviticus, Numbers and a certain section of Exodus), compiled during the period of captivity and during the first time after returning from captivity. Solemn reading described in the book. Nehemiah VIII-X, was the introduction of the new code into practice. At the same time, some admit that the new code was already connected with the rest of the Pentateuch and, therefore, the entire Pentateuch was made public (Wellhausen), while others think that only the “Holy. code" (Couch). Regarding these opinions, I must first of all say that, as can be seen from the text of the book. Nehemiah VIII-X, more than one Holy Scripture was read. code., and other parts of the law (cf. Neh. 13:1; Deut. 23:3); Wed ( Neh. 10:30 ) and ( Exod. 34:15–16 ; Deut. 7:3–4 ). Then, the story of the book. Nehemiah VIII-X does not give the impression that Ezra was the first to promulgate any part of the law or the whole law that represented something new to the people. The adoption of laws that weighed heavily on the people and did not correspond to their mood (cf. Mal. 1:6-14, 2:1, 3:8) can only be understood if we recognize that the laws were ancient, long known and only temporarily fell into oblivion. In general, the whole reading of the law undertaken by Ezra was intended to raise the significance of the ancient laws, to adapt the ancient prescriptions to new relationships and to emphasize some of them with special force in view of the new conditions of life. Nehemiah 10:30 . and not to give your daughters to foreign nations, and not to take their daughters for your sons; After the general obligation to observe the whole law, a special obligation was given, in view of the conditions of the time, to comply with certain individual provisions of the law. On the prohibition of marriages with foreigners, see (Ex. 34:16, 23:24; Num. 33:52; Deut. 7:3–4). Nehemiah 10:31. and when foreign nations bring goods and anything that can be sold on the Sabbath, do not take from them on the Sabbath and on the holy day, and in the seventh year leave debts of all kinds. There is no law prohibiting trading on Saturdays. But this prohibition naturally followed from the commandment of Sabbath rest. “And in the seventh year you will leave debts of all kinds.” The seventh or sabbatical year, according to the law (Ex. 23:10–11; Lev. 25:2–4) was a year of rest for the earth, and in this year it was impossible to engage in either agriculture or gardening. In view of the difficulty that arose from paying debts, the law commanded the lender not to demand debts in the Sabbath year, but according to Deut. 15:12 even forgive. Nehemiah 10:32. And we made it a law for ourselves to give from ourselves a third of a shekel a year for the needs of the house of our God: According to Art. 32, the Jews established a mandatory annual contribution for the church and, probably, specifically for the needs of church worship, at 1/3 of a shekel. According to (Ex. 30:13), each person is a man. Paul who reached 20 years of age was to give 1/2 shekel towards the church. Rabbi Aben Ezra believes that in Art. 32 refers to a new tax adopted by the community in addition to that established in (Ex. 30:13). But the text rather gives reason to think that in Art. 32 refers only to the restoration of the tax legalized in (Ex. 30:13). Probably, even under Nehemiah, this tax was considered obligatory for husbands. gender who have reached the age of 20, although in Art. 32 does not indicate who, in fact, had to pay the tax. The reduction of the tax from 1/2 shekel to 1/3 is explained by the plight of the community of Nehemiah's time. However, it is possible to think that the price of the shekel of Nehemiah’s time was higher than in pre-war time and therefore the contribution was reduced to 1/3 (Hertzfeld). Bertholet believes that in Art. 32 assumes an account according to the Persian monetary system (S. 78). During the Savior’s earthly life, 2 drachmas were contributed to the church (Matthew 17:24) - a little more than a shekel. Nehemiah 10:33. for the showbread, for the everlasting grain offering, and for the everlasting burnt offering, for the sabbaths, for the new moons, for the feasts, for the holy things, and for the sin offerings for the atonement of Israel, and for all that is done in the house of our God. From Art. 33 it is clear that the tax restored by the community was intended for the needs of worship, namely: “for the everlasting grain offering,” i.e. for the showbread (Lev. 24:5–8); “for the everlasting burnt offering” (thamid), i.e. for the evening and morning sacrifice (mincha) (cf. 2 Kings 16:15; 1 Ezra 9:4); for sacrifices on Saturday, new moons and holidays (Num. 28:16, 29:38), “for sacred things” (Heb. velakkadaschim, compared with the further vellahatoth (Russian: “and sacrifices for sin”), indicates sacrifices and specifically thanksgiving sacrifices (cf. 2 Chron. 29:33, 35:13), offered on behalf of the whole people (Lev. 23:19; Exod. 24:5); “for sin offerings” (cf. Lev. 4:13–21, 16:34) “and for everything that is done in the house of our God.” The establishment of deliberate contributions for the needs of worship does not contradict (1 Ezra 7:20), which reports that a command was given from the king to allocate for the needs of the Jerusalem temple. Even if the royal command was carried out, which is not certain, then the Jews could still have a desire to take part in the maintenance of the church themselves and increase the funds of the church. Nehemiah 10:34. And we cast lots for the delivery of firewood, the priests, the Levites and the people, when which generation of ours, at appointed times, from year to year, should bring them to the house of our God, so that they would burn on the altar of the Lord our God, according to what is written in the law. There is no provision in the Law of Moses regarding who was to supply the wood for the altar. Before Nehemiah's time, the delivery of firewood was probably voluntary. Now the care of this was entrusted to the whole community (cf. Nehemiah 13:31), - priests, Levites and people. The delivery time for each clan was determined by lots, which were probably taken by representatives of the clan. According to the Talmud (Taanit IV, 5), nine dates were assigned for the delivery of firewood, but it mainly took place on the 14th of Ab, and the day of delivery was considered a holiday (ή τῶν ξυλοφορίων ἑορτή. Jude. War. II, 17, 6). Nehemiah 10:35. And we have committed ourselves to bring to the house of the Lord every year the firstfruits of our land and the firstfruits of every fruit from every tree; Nehemiah 10:36. also to bring into the house of our God, to the priests who serve in the house of our God, the firstborn of our sons and of our cattle, as it is written in the law, and the firstborn of our herds and flocks. About the firstborn of the field (bikkurim - firstborn) cf. (Ex. 23:19, 34:26; Deut. 26:2); about the firstfruits of fruit trees (Num. 18:12; Lev. 19:23); about the firstborn sons who had to be redeemed according to the priest’s assessment - (Num. 18:15). The firstborn of unclean cattle also had to be redeemed (Ex. 13:13; Num. 18:15). The firstborn of clean livestock were, according to the law, to be brought to the church and handed over to the priests, who sacrificed them, burning the fat, reserving the meat for themselves (Numbers 18:17). Nehemiah 10:37. And we will bring the firstfruits of our ground bread and our offerings, and the fruit of every tree, wine and oil, to the priests into the storehouses of the house of our God, and tithes of our land to the Levites. They, the Levites, will take tithes in all the cities where we have agriculture. We are no longer talking about the firstborn (bikkurim), but about the firstfruits (reschith), the first fruits of a given year, about the best (cf. Num. 18:12; Exod. 23:19). The community pledged to bring the firstfruits of ground bread (LXX σίτων ἡμῶν, slav. “our lives”), then the firstfruits terumoth (“our offerings”), i.e. everything purchased from the field. – What part of the firstfruits collected in the storerooms at the church was transferred to the priests is unknown, since there is no definition regarding this in the law. Nehemiah 10:38. With the Levites, when they take the Levitical tithe, there will be a priest, the son of Aaron, so that the Levites will take tithes from their tithes to the house of our God in the rooms set apart for the storeroom, The collection of the Levitical tithe was to be done by the Levites themselves. But to protect the interests of the priests, there were also priests among the Levitical collectors during the collection. Tithes and offerings were also collected in storerooms at the church. You might be interested in: