Exegetical and Hermeneutical Commentary of Nehemiah 7:6
These [are] the children of the province, that went up out of the captivity, of those that had been carried awa, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;
6. came again to ] R.V. returned unto. Ezr 2:1 has ‘carried away unto Babylon ’; the words ‘unto Babylon’ have probably been accidentally omitted in transcription.
Fuente: The Cambridge Bible for Schools and Colleges
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 Ne 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.
Fuente: John Gill’s Exposition of the Entire Bible
The Original List Discovered By Nehemiah In The Records Office, Possibly In Jerusalem ( Neh 7:6-7 ).
It is apparent that the list in Ezra was the first list of returnees made after their arrival in Judah, and that this is a second list, closely patterned on the first list, probably made on the accession of Zerubbabel to the governorship. This second list was updated in terms of comings of men to adulthood, deaths, arrival of more returnees, and possibly the return of a few disillusioned groups to Babylon. It ends with the triumphal statement that by the seventh month, that great festal month, all the returnees were, in as far as it was possible, established in their own cities. All would know of the significance of the seventh month, for during it was celebrated the Feast of Trumpets, the Day of Atonement and the Feast of Tabernacles. It was a ‘red letter’ month.
Neh 7:6
‘These are the sons of the province, who went up out of the captivity of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and to Judah, every one to his city,’
The opening heading of the record indicated that it was a list of the males in the district of Judah who had returned from the captivity, who had previously been borne off by Nebuchadnezzar, king of Babylon. They had returned to their own cities. But these cities would in the main also have been inhabited by syncretistic worshippers of YHWH, and these had been refused permission to worship in the new Temple.
Neh 7:7
‘Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah.’
Prominent in this list are Zerubbabel, who became governor of Judah after Sheshbazzar died, and Jeshua the High Priest. See Ezr 3:2; Ezr 3:8-9; Ezr 4:2-3; Ezr 5:2.
The returnees had arrived under their twelve leaders, symbolic of the twelve tribes of Israel, whose names were as listed. The comparable list in Ezra show them as, Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum and Baanah, to which we should add Sheshbazzar to make up the twelve. The aim of presenting twelve leaders may have been in order to echo the Exodus (Num 1:1-16). There are a number of seeming differences between Ezra and Nehemiah, but it would have been quite normal Jewish practise for them to have taken new names, indicating a new beginning (compare how Saul became Paul). Thus sryh (Seraiah) is a variant of ‘zryh (Azariah). Compare for this Neh 11:11 with 1Ch 9:11. R‘lyh Reeliah) becomes r‘myh (Raamiah). Mspr (Mispar) becomes msprth (Mispereth) with th being the plural ending. Rehum becomes Nehum, a comparable switch of N to R being witnessed in names like Nebuchadnezzar (Nebuchadrezzar).
Fuente: Commentary Series on the Bible by Peter Pett
EXPOSITION
THE REGISTER OF THOSE WHO RETURNED UNDER ZERUBBABEL, WITH THE NUMBER OF THEIR SLAVES, BEASTS, AND OBLATIONS (Neh 7:6-73). It is no doubt a curious circumstance that this list should occur twice, with no important differences, in the two Books of Ezra and Nehemiah. Perhaps it was not in the original Ezra, that writer not having had the good fortune to “find“ the document; but Nehemiah having “found” it and inserted it here, in connection with its discovery, a later arranger (Malachi?) removed it to the early part of Ezra, because it belonged to that portion of the Jewish history chronologically. The double record enables us to make out a more perfect catalogue than we could have obtained from either separately,-since there are corruptions in each which may be corrected by means of the other. See the comment which follows.
Neh 7:7
Jeshua, Nehemiah, etc. To the eleven names given by Ezra, Nehemiah adds one, “Nahamani,” the sixth. He gives the others in the same order as Ezra, but spells some of the names differentlye.g. “Azariah” for “Seraiah,“ “Raamiah” for “Reelaiah,” “Mispereth” for “Mizpar,” and “Nehum” for “Rehum.”
Neh 7:15
Binnui. Ezra has “Bani,” which receives confirmation from Neh 10:14 and 1 Esdras 5:12.
Neh 7:21
The children of Ater. Up to this Nehemiah observes the same order as Ezra; but the remaining personal names (three) are placed differently.
Neh 7:24
The children of Hariph. Ezra has “Jorah” instead of Hariph (Ezr 2:18); but “Hariph” is confirmed by Neh 10:19.
Neh 7:25
The children of Gibeon. For “Gibeon” Ezra has “Gibbar”a name otherwise unknown to us. “Gibeon” should probably be read in both places.
Neh 7:33
The men of the other Nebo. To Nebo has as yet been mentioned, which makes it unlikely that the text is correct here. Apparently the word translated “the other” (acher) has been accidentally repeated from the next verse. Ezra has “the men of Nebo” simply.
Neh 7:39-42
This section exactly reproduces Ezr 2:36-39.
Neh 7:43
The children of Jeshua, of Kadmiel, and of the children of Hodevah may be corrected from Ezr 2:40 and Ezr 3:9. It should be “Jeshua and Kadmiel, of the children of Hodevah.” This ancestor of Joshua and Kadmiel appears under the three forms of Hodevah, Hodaviah (Ezr 2:40), and Judah (Ezr 3:9).
Neh 7:46
The Nethinims. The list which follows is very close to that of Ezra (Neh 2:1-20 :43-54). A few names are differently spelt, and one of Ezra’s names (AkkubNeh 2:1-20 :45) is omitted.
Neh 7:57-62
The children of Solomon’s servants. This section and the section which follows (Neh 7:63-65) are nearly identical in Ezra and Nehemiah. A few names only are slightly different.
Neh 7:66
The whole congregation together was forty and two thousand three hundred and threescore. It makes against the view of Bishop Patrick and others, who regard Ezra’s list as made at Babylon, some time before the final departure, and Nehemiah’s as made at Jerusalem, after the arrival of the exiles, that the sum total is in each case the same (see Ezr 2:64). Bishop Kennicott’s theory, that the three liststhat of Ezra, that of Nehemiah, and that in the first of Esdrashad all one original, and that the existing differences proceed entirely from mistakes of the copyists, is the only tenable one. It is especially remarkable that the differences in the numbers of the three lists consist chiefly in a single unit, a single ten, or a single hundredor in a five; less often in two units, or two tens, or two hundreds, or in a sixdifferences probably arising from the obliteration of one or two signs in a notation resembling the Roman or the Egyptian, where there are special signs for a thousand, a hundred, ten, five, and the unit, complex numbers being expressed by repetition of these, as 3438 in Latin inscriptions by MMMCCCCXXXVIII. Any fading of a sign in such a notation as this causes a copyist to diminish the amount by one, five, ten, a hundred, a thousand, etc. A fading of two sigmas may produce a diminution of two thousand, two hundred, twenty, two; or again of eleven hundred, one hundred and ten, one hundred and five, fifteen, eleven, six, and the like.
Neh 7:67
Two hundred and forty-five singing men and singing women. Ezra says 200; but this must be a round number. 1 Esdras confirms Nehemiah (Neh 5:1-19 :42).
Neh 7:68, Neh 7:69
The numbers of the animals are identical in Ezra and Nehemiah. The apocryphal Esdras has an enormous and most improbable augmentation of the number of the horses.
Neh 7:70
The Tirshatha gave. This is additional to the information contained in Ezra, who does not separate Zerubbabel’s offering from that of the other heads of families (Neh 2:1-20 :69). The account of the oblations is altogether more exact in Nehemiah than in the earlier historian. For the value of the contributions made, see the comment on Ezra (1.s.c.).
Neh 7:73
And all Israel dwelt in their cities. The document found by Nehemiah (verse 5) probably ended with these words (romp. Ezr 2:70); and Neh 7:1-73. should here terminate, as it does in the Septuagint. Having completed the account of what happened in the sixth month, Elul (Neh 6:15), and transcribed the register which he had the good fortune to discover at that date, Nehemiah proceeds to relate events belonging to the seventh month.
HOMILETICS
Neh 7:5-69
An honourable register.
Account of those who had returned to the Holy Land under Zerubbabel, Jeshua, and other leaders; found by Nehemiah when seeking guidance in making a general census of the people. In reading this record, the following observations suggest themselves:
I. THE COMPARATIVE FEWNESS AND GENERAL POVERTY OF THE RETURNING PEOPLE. The majority of their brethren preferred their position among the heathen to the honour and peril of aiding to re-establish their nation in their own land. The temptation to this course was greatest in the case of men of substance, and most of them appear to have yielded to it. We are reminded that of professing Christians a large number, perhaps the majority, do not really accept the invitation pressed continually upon them to undertake the journey to heaven, and that still the rich find it hard to enter the kingdom of heaven.
II. Although few and poor, THE RETURNING PEOPLE INCLUDED ALL THE ELEMENTS NEEDFUL FOR THE ESTABLISHMENT OF A REGULARLY ORGANISED JEWISH STATE. They were not a mere rabble. There was the civil governor, Zerubbabel; the high priest, Jeshua; a considerable number of ordinary priests; there were Levites and other temple servants, even singers; besides the body of the people.
III. THEIR FAITH, ZEAL, AND COURAGE ARE TO BE NOTED AND ADMIRED. All left some sort of settled home to which they were accustomed; some, businesses more or less lucrative; a few, the positions which wealth or talent affords. They encountered certain, though untried, privations, struggles, and dangers, the end of which to each one was very uncertain. But they were men, whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem” (Ezr 1:5). They believed the prophets, and anticipated a glorious future for their nation. They loved their God, their nation, and their country, though to the last most of them were strangers. The priests particularly distinguished themselves, as is shown by the number of them who returned, as compared with that of the people. They surpassed the Levites, who, both under Zerubbabel and Ezra, showed backwardness. Yet this class had formerly been more zealous than the priests (2Ch 29:34). The leaders are especially worthy of commendation. Their sacrifice must have been greater, and the cares and responsibilities they undertook were much heavier. Numbers followed at subsequent periods, after the first difficulties had been overcome and a settlement effected; but they could not attain to the honour of those who led the way.
IV. The failure of some who accompanied the expedition to prove themselves by genealogy Israelites, of others to prove themselves priests, suggests THAT GOD‘S TRUE ISRAEL AND PRIESTHOOD REQUIRE NO GENEALOGY. They belong to a higher order of things, not regulated “after the law of a carnal commandment, but after the power of an endless life” (Heb 7:16). God’s spiritual Israel become such by faith; each one belonging to it is “born not of blood, but of God” (Joh 1:13). And while it is a blessed thing to have a pious ancestry, those who have it not are admitted as freely and fully into all the privileges of citizenship, on their acceptance of Christ, as those who have it. One of these privileges is that of being “priests unto God.” Nor is special ministry in the Church inherited; it is the privilege of those who are fitted for it, and called to it by the Holy Ghost, who distributes his gifts “to every man severally as he will” (1Co 12:11).
V. THE LACK IN THE NEWLY–ESTABLISHED COMMUNITY OF SOME PRIVILEGES ENJOYED BY THEIR FOREFATHERS is seen in the absence of “a priest with Urim and Thummim.” The time was eagerly expected when this and other like advantages would be restored, but in vain. For a while the gift of prophecy lingered, and then passed away. The losses were deplored, but proved to be gains. The guidance withdrawn belonged to the period of childhood. God s people were more and more to be prepared for the time of moral manhood, when they would realise the guidance and help of God in the exercise of their own spirits in connection with the written word remaining as a permanent legacy from the past. One more outburst of the miraculous, the grandest and most fruitful of all, and then the Spirit of God would abide with the Church as never before, its permanent Teacher and Guide through the at length completed word; but the miraculous would cease. We long at times for the return of “signs from heaven,” but “it is expedient” for us that we should be without them.
VI. The variations in the several copies of this document suggest that happily THERE ARE, AND CAN BE, NO MISTAKES IN GOD‘S REGISTER OF HIS SPIRITUAL ISRAEL. Finally, the perusal of this and similar lists may well lead us to exclaim with good Matthew Henry, “Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel.”
Neh 7:70-73
A good collection.
The conclusion of the document found by Nehemiah, being chiefly an account of the gifts of the returned people towards the cost of rebuilding the temple and restoring its services.
I. THE OBJECT OF THE COLLECTION. The restoration of the temple and its services lay very near their hearts. It was the chief object of their return to Palestine (Ezr 1:5), and would be regarded by them, and justly, as the surest foundation, under God, of their unity and prosperityof their welfare at once as individuals, families, and a state. Equally concerned should we be for the erection of churches and the maintenance of public worship, and for like reasons.
II. THE LIBERALITY DISPLAYED. Very considerable, if we bear in mind their general poverty, the recentness of their return, and the many demands upon their resources which their re-settlement in the land would make.
III. THE UNION OF ALL CLASSES IN CONTRIBUTING TO THE COLLECTION, They were well led by the Tirshatha, Zerubbabel, who was well followed by “some of the chief of the fathers.” The rest of the people contributed according to their means. It seems, however, from the words “some,” etc; that, as usual, there were some that did not contribute; yet these may have been among the loudest to express their pleasure that so good a collection had been made. With this exception, we have here a model collection.
1. It was well started. Much depends on this. The many take their ideas of what is needful and fitting from their leaders, and are fired by their ardour, or chilled by their coldness.
2. All classes contributed. The rich as well as the poor, the poor as well as the rich. Neither can be spared, neither should be passed over. Not the rich, for a few of them can easily give as much as all the rest, and for their own sake they need to be generous in their gifts (1Ti 6:17-19). Not the poor, for to give to God’s cause is a privilege which they should delight to share, and the aggregate of their smaller gifts may equal or exceed that of the larger contributions of the wealthy.
3. All contributed voluntarily (see Ezr 2:68“freely”).
4. All appear to have contributed liberally.
IV. THEIR SUBSEQUENT SETTLEMENT IN THEIR RESPECTIVE CITIES. Which they could effect with a good conscience and cheerful hope of God’s blessing, after having first shown their zealous care for the establishment of his worship.
HOMILIES BY R.A. REDFORD
Neh 7:6-73
The true method of prosperity.
Here are the three great aims of God’s people distinguished. The walls of the city are built. The place of habitation is prepared. The doors are fixed. Then the true citizens of Zion will see to it; God will put it in their hearts.
I. TO PROVIDE FOR THE SAFETY Of the city. There must always be the possibility of attack from without. Watch the walls and the gates.
1. The leading men of the Church should be faithful, and fearers of God above many. It is a terrible danger when prominent men are not examples of piety. Those who have a great charge should be above suspicion.
2. The gates must be specially watched, and their shutting and opening special matter of anxious care. When Churches are indifferent as to the admission of members they are doing incalculable harm to the cause of their religion. Wide and unwatched gates mean an unsafe city, an approaching ruin.
3. Let every one take part in the guardianship of Jerusalem. “Every one over against his own house.” There are eminent men who occupy prominent posts, but the humblest believer has his part in the work of defending truth and guarding the spiritual prosperity of Zion. It was a good regulation which Nehemiah made: “Let not the gates be opened till the sun be hot.” Do nothing in the dark. See the men who ask for admission in the clear daylight; know who they are, and what they mean. It is the multitudinousness of the Church which endangers it. If there be no light at the gates there will soon be enemies within the walls, traitors in the camp, and the safety of the Church will be undermined.
II. Those who seek the welfare of Zion will desire INCREASE OF NUMBERS. The large city and the great walls are no honour to God without many people therein. “The houses not built” represent the lack of individual and family life. It is the living souls that are the city’s glory.
III. The TRUE METHOD OF ESTABLISHING THE PROSPERITY OF JERUSALEM IS TO LOOK WELL TO THE PURITY of its inhabitants. God put it into Nehemiah’s heart to search for the genealogy, to distinguish the true Israel from the false.
1. The variety of office and degrees of honour quite consistent with unity of origin and community of spirit. It is better to have a place in the genealogy of God’s people than to be high in this world’s rank.
2. The preservation of the record was a help to subsequent generations to maintain the cause of Zion, and to tread in the footsteps of. the fathers.
3. The position of absolute, uncompromising purity and faithfulness to God is the only ground upon which discipline can be maintained. In the case of the priests, if the register could not be found “they were, as polluted, put from the priesthood.”
4. The mere external purity of ritual is insufficient; the great requisite is direct intercourse with God. In all difficult cases the Urim and Thummim of immediate revelation must be sought. What is the mind of God? How little would the Church have erred if it had followed this rule: to suffer no caprice, no departure from principle, no compromise, but depend upon the word of God.R.
Fuente: The Complete Pulpit Commentary
Neh 7:6 These [are] the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;
Ver. 6. These are the children, &c. ] See Ezr 2:1-3 , &c., with the notes. Some small differences there are in names and numbers between this catalogue and that; not by the negligence of the scribes who wrote out this register, as Pellican would have it, but by other means, as is above noted.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Neh 7:6-7 a
6These are the people of the province who came up from the captivity of the exiles whom Nebuchadnezzar the king of Babylon had carried away, and who returned to Jerusalem and Judah, each to his city, 7who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah.
Neh 7:6 each to his city This links up with Neh 7:73 a (all Israel lived in their cities). This was important because Nehemiah divided the responsibilities for building and wall construction (and guarding and protecting) by
1. original city of the returnees’ parents
2. residence in Jerusalem
3. guild/trade
4. tribe (Levites, priests)
Neh 7:7 a These are the main leaders and families.
Azariah In Ezr 2:2 this is replaced by Seraiah, in 1Es 5:8, Zaraias.
Raamiah In Ezr 2:2 this is spelled Reelaiah; in 1Es 5:9, Resaias.
Mispereth In Ezr 2:2 this is spelled Mispar; it is not in I Esdras.
Nehum In Ezr 2:2 this is replaced by Rehum; it is not in I Esdras.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
children = sons.
Fuente: Companion Bible Notes, Appendices and Graphics
Neh 7:6-73
Neh 7:6-73
“These are the children of the province, that went up out of the captivity of them that had been carried away, whom Nebuchadnezzar 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, Nehemiah, Azariah, Raamaiah, Nahamani,, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, 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 Netophah, 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 Nebo, 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, and Ono, seven hundred twenty and one. The children of Senaah, three thousand nine hundred and thirty.
“The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. The children of Immer, a thousand fifty and two. The children of Pashur, a thousand two hundred forty and seven. The children of Harim, a thousand and seventeen.
“The Levites: the children of Jeshua, of Kadmiel, of the children of Hodevah, seventy and four. The singers: the children of Asaph, a hundred forty and eight. The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred forty and eight.
“The Nethinim: the children of Ziha, the children of Hasupha, the children of Tabbaoth, the children of Keros, the children of Sia, the children of Padon, the children of Lebana, the children of Hagaba, the children of Salmai, the children of Hanan, the children of Giddel, the children of Gahar, the children of Reaiah, the children of Rezin, the children of Nekoda, the children of Gazzam, the children of Uzza, the children of Paseah, the children of Besai, the children of Meunim, the children of Nephushesim, the children of Bakbuk, the children of Hakupha, the children of Harhur, the children of Bazlith, the children of Mehida, the children of Harsha, the children of Barkos, the children of Sisera, the children of Temah, the children of Neziah, the children of Hatipha.
“The children of Solomon’s servants: the children of Sotai, the children of Sophereth, the children of Perida, the children of Jaala, the children of Darkon, the children of Giddel, the children of Shephatiah, the children of Hattil, the children of Pochereth-hazzebaim, the children of Amon. All the Nethinim, and the children of Solomon’s servants, were three hundred ninety and two.
“And these were they that went up from Tel-melah, Tel-harsha, Cherub, Addon, and Immer; but they could not show their fathers’ houses nor their seed, whether they were of Israel: The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two. And of the priests: the children of Hobaiah, the children of Hakkoz, the children of Barzillai the Gileadite, and was called after their name. These sought their register among those who were reckoned by genealogy, but it was not found: therefore were they deemed polluted and put from the priesthood. And the governor said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummin.
“The whole assembly together was forty and two thousand three hundred and threescore, besides their man-servants and their maid-servants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women. Their horses were seven hundred thirty and six; their mules two hundred forty and five; their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty.
“And some from among the heads of fathers’ houses gave unto the work. The governor gave to the treasury a thousand darics of gold, fifty basins, five hundred and thirty priests’ garments. And some of the heads of fathers’ houses gave into the treasury of the work twenty thousand darics of gold, and two thousand and two hundred pounds of silver. And that which the rest of the people gave was twenty thousand darics of gold, and two thousand pounds of silver and threescore and seven priests’ garments.
“So the priests, and the Levites, and the porters, and the singers, and some of the people, and the Nethinim, and all Israel dwelt in their cities. (And when the seventh month was come, the children of Israel were in their cities).”
The final parenthesis here is included as a part of Nehemiah 8 in our version.
For our comments on a number of things regarding this list, please see the parallel account in Ezra. There is nothing further which we wish to add here.
E.M. Zerr:
Neh 7:6-73. These verses are an exact reproduction of those at Ezr 2:1-70. As I have commented at some length on the verses at that place, the student is asked to turn to it for his information on this paragraph.
Fuente: Old and New Testaments Restoration Commentary
the children: Ezr 2:1-70, Ezr 5:8, Ezr 6:2
whom Nebuchadnezzar: 2Ki 24:14-16, 2Ki 25:11, 2Ch 36:1-23, Jer 39:1-18, Jer 52:1-34
Reciprocal: Neh 1:3 – the province Neh 11:3 – the chief Dan 2:25 – captives of Judah
Fuente: The Treasury of Scripture Knowledge
7:6 These [are] the {b} children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;
(b) That is, the inhabitants of Judah.