Exegetical and Hermeneutical Commentary of Nehemiah 9:4
Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, [and] Chenani, and cried with a loud voice unto the LORD their God.
4. upon the stairs (Marg. Or, scaffold) of the Levites ] R.V. upon the stairs of the Levites. According to a common but inaccurate punctuation of the A.V., of the Levites is applied to the list of names which follows. It refers to the pulpit or stage erected for the Levites, that they might read the Law and conduct the service standing in view of the people. Cf. Neh 8:4. For the word rendered ‘stairs’ (LXX. . Vulg. ‘gradus’) compare Neh 12:37. It more generally appears as ‘ascent,’ e.g. Jos 10:10; 2Sa 15:30; Isa 15:5.
Jeshua, &c.] See note on Neh 8:7; cf. Neh 10:9.
Kadmiel ] cf. Neh 10:9.
Bani Bunni Bani ] The repetition of Bani’s name is probably due to an error of copyists. The Syriac version for the second ‘Bani’ reads ‘Binnui’; but as in Neh 10:9, Neh 12:8, Binnui’s name comes, as here, between those of Jeshua and Kadmiel, we should here substitute Binnui for the first Bani. The LXX. renders all three names as if the Hebrew in each case had been ‘B’ny’ = ‘sons of,’ reducing the number of proper names in the verse to five ( , , ). For ‘Bunni,’ cf. Neh 10:15; for ‘Shebaniah,’ ‘Sherebiah,’ cf. Neh 10:12. The names probably represent the chief Levitical houses and not individuals; cf. the mention of Jeshua, Binnui, and Kadmiel in Ezr 2:40; Ezr 3:9, and of Sherebiah in Ezr 8:18. But whether the whole house is in each case intended, or a single representative of each house mentioned, we are not told.
cried with a loud voice ] If the names represent houses or families, we can picture to ourselves the platform crowded with the members of eight Levite houses, who burst forth into some well-known Psalm of adoration to the God of Israel. If they are names of individual representatives, we must suppose them to have been deputed to recite or chant a specially prepared form of prayer, in order to direct the worship of the people.
Fuente: The Cambridge Bible for Schools and Colleges
The Septuagint and the Vulgate remove the comma after stairs. By the stairs (or scaffold) of the Levites is to be understood as an elevated platform from which they could the better address and lead the people (compare Neh 8:4).
Fuente: Albert Barnes’ Notes on the Bible
Neh 9:4-38
And cried with a loud voice unto the Lord their God.
The suppliant
The true test of the good received in religious ordinances is their sanctifying effect on the life. Many a tree is gay with blossoms in spring that yields no fruit in autumn; and so many gospel hearers, who appear full of promise in the time of ordinances, show no decided piety in their subsequent conduct.
I. The circumstances of the prayer. It is often easier to act for God than to pray to Him–to work in His vineyard than to wait at His throne. Activity may afford occasion for excitement, and scope for display, and opportunity to attract the admiration of others; while prayer calls to the exercise of faith, to cultivate humility, to live under the eye of God. Spiritual work, indeed, might be expected to draw the servant near to the Master for communion and help. It soon discovers human weakness and want, and dependence on almighty power for strength, for supply, for all blessing. But, instead of proving an incentive to prayer, it is often made a substitute for it; and the labourer feels as if too busy in service to find time for unceasing supplication. And thus the people of Judah here set a high value on prayer. They have laboured to restore the walls and temple of Jerusalem, and success has crowned their efforts. But activity in these sacred undertakings, so far from cooling their devotion, inspires them to growing fervour in prayers and supplications to God. In reference to the circumstances of this prayer, it may be remarked–
1. It was offered immediately after the observance of the Feast of Tabernacles. On the fifteenth day of the seventh month this festival commenced, on the twenty-second it was closed; and on the twenty-fourth day of this month the children of Israel were assembled for this prayer. The time of meeting is proof of the ardour of their devotion. Formal worshippers are soon wearied in spiritual exercises, and ask, When will the new moon be gone, that we may sell corn; and the Sabbath, that we may set forth wheat? It is a frame of devotion much to be desired. Protracted meetings like this, for religious exercises, may be expedient only on extraordinary occasions, but habitual love of communion with God is both the strength and joy of a holy heart. It is not one intense momentary influence, flowing from the summer sun, that covers fields with corn and trees with fruit, but the daily glow of his genial beams; so it is not a single hour in the presence of Christ, receiving one full manifestation of Him in the soul, that saves it from the fears of guilt, and beautifies it with His image, but it is an abiding in Him, a looking unto Jesus, a coming unto God by Him. Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me. Further, this prayer was offered in a season of solemn fasting (Neh 9:1). In the pilgrimage to the better land, the valley of humiliation lies near the delectable mountains; and the goodly prospects of Emmanuels land obtained from the one prepare for walking in safety through the rugged paths of the other, while the same life of faith is maintained in both. Moreover, the prayer was offered amid earnest desires after new obedience. The seed of Israel separated themselves from all strangers (Neh 9:2). This sincere desire to put away sin, and to obey the Divine Word, is essential to effectual prayer. If I regard iniquity in my heart, the Lord will not hear me.
II. The substance of the prayer.
1. An adoration of the Divine majesty (Neh 9:6).
2. A review of past mercies, The mercies celebrated are–Gods choice of Israel; His deliverance of them from bondage; His guidance of them through the wilderness; and His bestowal on them of spiritual privileges.
3. We notice in the prayer confession of numerous sins (Neh 9:16-35). The light of Divine mercy here shows the dark cloud of their iniquities. They confess their obstinate disobedience to God (Neh 9:16-19). They hardened their necks, and hearkened not to the Lords commandments. They confess their slighting of almighty goodness (Neh 9:20-26). They confess their refusal of Divine warning (Neh 9:27-30). They confess they did not glorify God in His gifts (Neh 9:34-35).
4. We observe in the prayer a plea for sovereign mercy (Neh 9:32; Neh 9:36-37).
III. The lessons of the prayer.
1. The duty of prayer in public distress. The people of Judah were here in public distress, and they offer united prayer to God for His help in their time of need.
2. The blessing of prayer to a community. This prayer for Jerusalem was succeeded by times of prosperity in the holy city, and all it represented.
3. The power of prayer for the revival of the Church. (W. Ritchie.)
Thou, even Thou, art Lord alone; Thou hast made heaven.
The Te Deum
In this we have perhaps the fullest setting forth of the glorious and manifold character of Jehovah which is to be found in any single passage of Scripture, and in it also is brought out in striking contrast the sinful conduct of His chosen people. The Almighty is here recognised as–
1. The God of creation.
2. The God of the covenant.
3. The God of redemption (Neh 9:9-11).
4. The Leader of His people.
5. The Lawgiver.
6. The Sustainer of His people.
7. The God of compassion and the hearer of prayer. (W. P. Lockhart.)
The purpose of the rehearsal of national shortcomings
I. To encourage them to expect further help from God.
II. To constrain them to enter into closer covenant with him. (W. P. Lockhart.)
Thou art the Lord the God, who didst choose Abram.–
Gods choice
My strength during all my life has been precisely this, that I have made no choice. During the last thirty-six years God has twelve times changed my home and fifteen times changed my work. I have scarcely ever done what I myself would have chosen. (Dean Farrar.)
And hast performed Thy words.–
The certainty of Gods promises
All means are in His hands. A father may promise his son that he will make something of him when he grows up, but his business declines, he is made bankrupt. But the great Father will never become bankrupt, never fail; His power is infinite. Many a sea captain has had, during a storm, to tell the passengers, I have done all I can; there is now nothing but the boat. God has never to tell His people that. (Thomas Jones.)
The Divine promise sure
Corporations may be disfranchised and charters revoked. Even mountains may be removed, and stars drop from their spheres; but a tenure founded on the Divine promise is inalienably secure, and lasting as eternity itself. (Hervey.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Upon the stairs, of the Levites, or, upon the scaffold, &c., i.e. upon such stairs, or rather scaffolds, or pulpits, as the Levites used to stand upon when they taught the people. But you must not think that all the persons here named stood in one place, and uttered the following words together, which would have caused great confusion in their speeches, by which means but few of the people could have distinctly heard or understood them; but that they stood upon several pulpits, each of them either teaching of that part of the congregation which was allotted to him, or praying or blessing God with them.
Cried with a loud voice; thereby testifying their deep sense of their sins and miseries, and their fervent and importunate desire of Gods mercy.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Then stood up upon the stairsthescaffolds or pulpits, whence the Levites usually addressed thepeople. There were probably several placed at convenient distances,to prevent confusion and the voice of one drowning those of theothers.
cried with a loud voice untothe LordSuch an exertion, of course, was indispensablynecessary, in order that the speakers might be heard by the vastmultitude congregated in the open air. But these speakers were thenengaged in expressing their deep sense of sin, as well as ferventlyimploring the forgiving mercy of God; and “crying with a loudvoice” was a natural accompaniment of this extraordinary prayermeeting, as violent gestures and vehement tones are always the way inwhich the Jews, and other people in the East, have been accustomed togive utterance to deep and earnest feelings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then stood up upon the stairs of the Levites,…. On an ascent; an elevated place where the Levites used to stand when they sang at the time of sacrifice, and where they might be seen and heard by the people:
Jeshua and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani; who seem to be all Levites, see Ne 8:7,
and cried with a loud voice unto the Lord their God; praying with great fervency, and making bitter lamentation for the sins of the people and their own.
Fuente: John Gill’s Exposition of the Entire Bible
There stood upon the scaffold of the Levites, i.e., upon the platform erected for the Levites (comp. Neh 8:4), Jeshua and seven other Levites whose names are given, and they cried with a loud voice to God, and said to the assembled congregation, “Stand up, bless the Lord your God for ever and ever! and blessed be the name of Thy glory, which is exalted above all blessing and praise.” The repetition of the names of the Levites in Neh 9:5 shows that this invitation to praise God is distinct from the crying to God with a loud voice of Neh 9:4, and seems to say that the Levites first cried to God, i.e., addressed to Him their confessions and supplications, and after having done so, called upon the congregation to worship God. Eight names of Levites being given in both verses, and five of these – Jeshua, Bani, Kadmiel, Shebaniah, and Sherebiah – being identical, the difference of the three others in the two verses – Bunni, Bani, and Chenani (Neh 9:4), and Hashabniah, Hodijah, and Pethahiah (Neh 9:5) – seems to have arisen from a clerical error, – an appearance favoured also by the circumstance that Bani occurs twice in Neh 9:4. Of the other names in question, Hodijah occurs Neh 10:14, and Pethahiah Ezr 10:23, as names of Levites, but and nowhere else. Hence Bunni, Bani, and Chenani (Neh 9:4), and Hashabniah (Neh 9:5), may be assigned to a clerical error; but we have no means for restoring the correct names. With regard to the matter of these verses, Ramb. remarks on Neh 9:4: constitisse opinor omnes simul, ita tamen ut unus tantum eodem tempore fuerit precatus, ceteris ipsi adstantibus atque sua etiam vice Deum orantibus , hence that the eight Levites prayed to God successively; while Bertheau thinks that these Levites entreated God, in penitential and supplicatory psalms, to have mercy on His sinful but penitent people. In this case we must also regard their address to the congregation in Neh 9:5 as a liturgical hymn, to which the congregation responded by praising God in chorus. To this view may be objected the circumstance, that no allusion is made in the narrative to the singing of penitential or other songs. Besides, a confession of sins follows in vv. 6-37, which may fitly be called a crying unto God, without its being stated by whom it was uttered. “This section,” says Bertheau, “whether we regard its form or contents, cannot have been sung either by the Levites or the congregation. We recognise in it the speech of an individual, and hence accept the view that the statement of the lxx, that after the singing of the Levites, Neh 9:4, and the praising of God in Neh 9:5, Ezra came forward and spoke the words following, is correct, and that the words , which it inserts before Neh 9:6, originally stood in the Hebrew text.” But if Psalms, such as Ps 105-106, and 107, were evidently appointed to be sung to the praise of God by the Levites or by the congregation, there can be no reason why the prayer vv. 6-37 should not be adapted both in form and matter for this purpose. This prayer by no means bears the impress of being the address of an individual, but is throughout the confession of the whole congregation. The prayer speaks of our fathers (Neh 9:9, Neh 9:16), of what is come upon us (Neh 9:33), addresses Jahve as our God, and says we have sinned. Of course Ezra might have uttered it in the name of the congregation; but that the addition of the lxx, , is of no critical value, and is a mere conjecture of the translators, is evident from the circumstance that the prayer does not begin with the words of v. 6, but passes into the form of direct address to God in the last clause of v. 5: Blessed be the name of Thy glory. By these words the prayer which follows is evidently declared to be the confession of those who are to praise the glory of the Lord; and the addition, “and Ezra said,” characterized as an unskilful interpolation.
According to what has now been said, the summons, , Neh 9:5, like the introductions to may Hodu and Hallelujah Psalms (e.g., Psa 105:1; Psa 106:1), is to be regarded as only an exhortation to the congregation to praise God, i.e., to join in the praises following, and to unite heartily in the confession of sin. This view of the connection of Neh 9:5 and Neh 9:6 explains the reason why it is not stated either in Neh 9:6, or at the close of this prayer in Neh 9:37, that the assembled congregation blessed God agreeably to the summons thus addressed to them. They did so by silently and heartily praying to, and praising God with the Levites, who were reciting aloud the confession of sin. On R. Sal. already remarks: nunc incipiunt loqui Levitae versus Shechinam s. ad ipsum Deum . The invitation to praise God insensibly passes into the action of praising. If, moreover, vv. 6-37 are related in the manner above stated to Neh 9:5, then it is not probable that the crying to God with a loud voice (Neh 9:4) was anything else than the utterance of the prayer subsequently given, vv. 6-37. The repetition of the names in Neh 9:5 is not enough to confirm this view, but must be explained by the breadth of the representation here given, and is rescued from the charge of mere tautology by the fact that in Neh 9:4 the office of the individuals in question is not named, which it is by the word in Neh 9:5. For in Neh 9:4 belongs as genitive to , and both priests and laymen might have stood on the platform of the Levites. For this reason it is subsequently stated in Neh 9:5, that Jeshua, etc., were Levites; and in doing this the names are again enumerated. In the exhortation, Stand up and bless, etc., Bertheau seeks to separate “for ever and ever” from the imp. , and to take it as a further qualification of . This is, however, unnatural and arbitrary; comp. 1Ch 16:26. Still more arbitrary is it to supply “One day all people” to , “shall bless Thy name,” etc. adds a second predicate to : and which is exalted above all blessing and praise, i.e., sublimius est quam ut pro dignitate laudari possit (R. Sal.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Prayer of the Levites. | B. C. 444. |
4 Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice unto the LORD their God. 5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise. 6 Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee. 7 Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; 8 And foundest his heart faithful before thee, and madest a covenant with him to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to give it, I say, to his seed, and hast performed thy words; for thou art righteous: 9 And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea; 10 And showedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land: for thou knewest that they dealt proudly against them. So didst thou get thee a name, as it is this day. 11 And thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their persecutors thou threwest into the deeps, as a stone into the mighty waters. 12 Moreover thou leddest them in the day by a cloudy pillar; and in the night by a pillar of fire, to give them light in the way wherein they should go. 13 Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments: 14 And madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant: 15 And gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and promisedst them that they should go in to possess the land which thou hadst sworn to give them. 16 But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments, 17 And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. 18 Yea, when they had made them a molten calf, and said, This is thy God that brought thee up out of Egypt, and had wrought great provocations; 19 Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. 20 Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. 21 Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing; their clothes waxed not old, and their feet swelled not. 22 Moreover thou gavest them kingdoms and nations, and didst divide them into corners: so they possessed the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan. 23 Their children also multipliedst thou as the stars of heaven, and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess it. 24 So the children went in and possessed the land, and thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would. 25 And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness. 26 Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which testified against them to turn them to thee, and they wrought great provocations. 27 Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies. 28 But after they had rest, they did evil again before thee: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest them from heaven; and many times didst thou deliver them according to thy mercies; 29 And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear. 30 Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands. 31 Nevertheless for thy great mercies’ sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God. 32 Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. 33 Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly: 34 Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. 35 For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works. 36 Behold, we are servants this day, and for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it: 37 And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress. 38 And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it.
We have here an account how the work of this fast-day was carried on. 1. The names of the ministers that were employed. They are twice named (Neh 9:4; Neh 9:5), only with some variation of the names. Either they prayed successively, according to that rule which the apostle gives (1 Cor. xiv. 31, You may all prophesy one by one), or, as some think, there were eight several congregations at some distance from each other, and each had a Levite to preside in it. 2. The work itself in which they employed themselves. (1.) They prayed to God, cried to him with a loud voice (v. 4), for the pardon of the sins of Israel and God’s favour to them. They cried aloud, not that God might the better hear them, as Baal’s worshippers, but that the people might, and to excite their fervency. (2.) They praised God; for the work of praise is not unseasonable on a fast-day; in all acts of devotion we must aim at this, to give unto God the glory due to his name. The summary of their prayers we have here upon record; whether drawn up before, as a directory to the Levites what to enlarge on, or recollected after, as the heads of what they had in prayer enlarged upon, is uncertain. Much more no doubt was said than is here recorded, else confessing and worshipping God would not have taken up a fourth part of the day, much less two-fourths.
In this solemn address to God we have,
I. An awful adoration of God, as a perfect and glorious Being, and the fountain of all beings, Neh 9:5; Neh 9:6. The congregation is called upon to signify their concurrence herewith by standing up; and so the minister directs himself to God, Blessed be thy glorious name. God is here adored, 1. As the only living and true God: Thou art Jehovah alone, self-existent and independent; there is no God besides thee. 2. As the Creator of all things: Thou hast made heaven, earth, and seas, and all that is in them. The first article of our creed is fitly made the first article of our praises. 3. As the great Protector of the whole creation: “Thou preservest in being all the creatures thou hast given being to.” God’s providence extends itself to the highest beings, for they need it, and to the meanest, for they are not slighted by it. What God has made he will preserve; what he does is done effectually, Eccl. iii. 14. 4. As the object of the creatures’ praises: “The host of heaven, the world of holy angels, worshippeth thee, v. 6. But thy name is exalted above all blessing and praise; it needs not the praises of the creatures, nor is any addition made to its glory by those praises.” The best performances in the praising of God’s name, even those of the angels themselves, fall infinitely short of what it deserves. It is not only exalted above our blessing, but above all blessing. Put all the praises of heaven and earth together, and the thousandth part is not said of what might and should be said of the glory of God. Our goodness extendeth not to him.
II. A thankful acknowledgment of God’s favours to Israel.
1. Many of these are here reckoned up in order before him, and very much to the purpose, for, (1.) We must take all occasions to mention the loving kindness of the Lord, and in every prayer give thanks. (2.) When we are confessing our sins it is good to take notice of the mercies of God as the aggravations of our sins, that we may be the more humbled and ashamed, and call ourselves by the scandalous name of ungrateful. (3.) When we are seeking to God for mercy and relief in the time of distress it is an encouragement to our faith and hope to look back upon our own and our fathers’ experiences: “Lord, thou hast done well for us formerly; shall it be all undone again? Art not thou the same God still?”
2. Let us briefly observe the particular instances of God’s goodness to Israel here recounted. (1.) The call of Abraham, v. 7. God’s favour to him was distinguishing: “Thou didst choose him.” His grace in him was powerful to bring him out of Ur of the Chaldees, and, in giving him the name of Abraham, he put honour upon him as his own and assured him that he should be the father of many nations. Look unto Abraham your father (Isa. li. 2) and see free grace glorified in him. (2.) The covenant God made with him to give the land of Canaan to him and his seed, a type of the better country, v. 8. And this covenant was sure, for God found Abraham’s heart faithful before God, and found it so because he made it so (for faith is not of ourselves, it is the gift of God), and therefore performed his words; for with the upright he will show himself upright, and wherever he finds a faithful heart he will be found a faithful God. (3.) The deliverance of Israel out of Egypt, v. 9-11. It was seasonable to remember this now that they were interceding for the perfecting of their deliverance out of Babylon. They were then delivered, in compassion to their affliction, in answer to their cry, and in resistance of the pride and insolence of their persecutors. Wherein they dealt proudly, God showed himself above them (Exod. xviii. 11), and so got himself a name; for he said, I will get me honour upon Pharaoh. Even to this day the name of God is glorified for that wonderful work. It was done miraculously: signs and wonders were shown for the effecting of it; their deliverance was the destruction of their enemies; they were thrown into the deeps, as irrecoverably as a stone into the mighty waters. (4.) The conducting of them through the wilderness, by the pillar of cloud and fire, which showed them which way they should go, when they should remove, and when and where they should rest, directed all their stages and all their steps, v. 12. It was also a visible token of God’s presence with them, to guide and guard them. They mention this again (v. 19), observing that though they had by their sins provoked God to withdraw from them, and leave them to wander and perish in the by-paths of the wilderness, yet in his manifold mercy he continued to lead them, and took not away the pillar of cloud and fire, v. 19. When mercies, though forfeited, are continued, we are bound to be doubly thankful. (5.) The plentiful provision made for them in the wilderness, that they might not perish for hunger: Thou gavest them bread from heaven, and water out of the rock (v. 15), and, to hold up their hearts, a promise that they should go in and possess the land of Canaan. They had meat and drink, food convenient in the way, and the good land at their journey’s end; what would they more? This also is repeated (v. 20, 21) as that which was continued, notwithstanding their provocations: Forty years didst thou sustain them. Never was people so long nursed and so tenderly; they were wonderfully provided for, and, in so long a time, their clothes waxed not old, and, though the way was rough and tedious, their feet swelled not; for they were carried as upon eagles’ wings. (6.) The giving of the law upon Mount Sinai. This was the greatest favour of all that was done them and the greatest honour that was put upon them. The Lawgiver was very glorious, v. 13. “Thou didst not only send, but camest down thyself, and didst speak with them,” Deut. iv. 33. The law given was very good. No nation under the sun had such right judgments, true laws, and good statutes, Deut. iv. 8. The moral and judicial precepts were true and right, founded upon natural equity and the eternal reasons of good and evil; and even the ceremonial institutions were good, tokens of God’s goodness to them and types of gospel grace. Particular notice is taken of the law of the fourth commandment as a great favour to them: Thou madest known unto them thy holy sabbath, which was a token of God’s particular favour to them, distinguishing them from the nations who had revolted from God and quite lost that ancient part of revealed religion, and was likewise a means of keeping up their communion with him. And, with the law and the sabbath, he gave his good Spirit to instruct them, v. 20. Besides the law given on Mount Sinai, the five books of Moses, which he wrote as he was moved by the Holy Ghost, were constant instructions to them, particularly the book of Deuteronomy, in which God’s Spirit by Moses instructed them fully. Bezaleel was filled with the Spirit of God (Exod. xxxi. 3), so was Joshua (Num. xxvii. 18), and Caleb had another spirit. (7.) The putting of them in possession of Canaan, that good land, kingdoms and nations, v. 22. They were made so numerous as to replenish it (v. 23) and so victorious as to be masters of it (v. 24); the natives were given into their hands, that they might do with them as they would, set their feet, if they pleased, on the necks of their kings. Thus they gained a happy settlement, v. 25. Look upon their cities, and you see them strong and well fortified. Look into their houses, and you find them fine and well furnished, filled with all sorts of rich goods. Take a view of the country, and you will say that you never saw such a fat land, so well stored with vineyards and oliveyards. All these they found made ready to their hands; so they delighted themselves in the gifts of God’s great goodness. They could not wish to be more easy or happy than they were, or might have been, in Canaan, had it not been their own fault. (8.) God’s great readiness to pardon their sins, and work deliverance for them, when they had by their provocations brought his judgments upon themselves. When they were in the wilderness they found him a God ready to pardon (v. 17), a God of pardons (so the margin reads it), who had proclaimed his name as a God forgiving iniquity, transgression, and sin, who has power to forgive sin, is willing to forgive, and glories in forgiving. Though they forsook him, he did not forsake them, as justly he might have done, but continued his care of them and favour to them. Afterwards, when they were settled in Canaan and sold themselves by their sins into the hands of their enemies, upon their submission and humble request he gave them saviours (v. 27), the judges, by whom God wrought many a great deliverance for them when they were on the brink of ruin. This he did, not for any merit of theirs, for their deserved nothing but ill, but according to his mercies, his manifold mercies. (9.) The admonitions and fair warnings he gave them by his servants the prophets. When he delivered them from their troubles he testified against their sins (Neh 9:28; Neh 9:29), that they might not misconstrue their deliverances as connivances at their wickedness. That which was designed in all the testimonies which the prophets bore against them was to bring them again to God’s law, to lay their necks under its yoke, and walk by its rule. The end of our ministry is to bring people to God by bringing them to his law, not to bring them to ourselves by bringing them under any law of ours. This we have again (v. 30): Thou testifiedst against them by thy Spirit in thy prophets. The testimony of the prophets was the testimony of the Spirit in the prophets, and it was the Spirit of Christ in them, 1Pe 1:10; 1Pe 1:11. They spoke as they were moved by the Holy Ghost, and what they said is to be received accordingly. God gave them his Spirit to instruct them (v. 20), but, they not receiving that instruction, he did by his Spirit testify against them. If we will not suffer God’s word to teach and rule us, it will accuse and judge us. God sends prophets, in compassion to his people (2 Chron. xxxvi. 15), that he may not send judgments. (10.) The lengthening out of his patience and the moderating of his rebukes: Many years did he forbear them (v. 30), as loth to punish them, and waiting to see if they would repent; and, when he did punish them, he did not utterly consume them nor forsake them, v. 31. Had he forsaken them they would have been utterly consumed; but he did not stir up all his wrath, for he designed their reformation, not their destruction. Thus do they multiply, thus do they magnify, the instances of God’s goodness to Israel, and we should do in like manner, that the goodness of God, duly considered by us, may lead us to repentance, and overcome our badness. The more thankful we are for God’s mercies the more humbled we shall be for our own sins.
III. Here is a penitent confession of sin, their own sins, and the sins of their fathers. The mention of these is interwoven with the memorials of God’s favours, that God’s goodness, notwithstanding their provocations, might appear the more illustrious, and their sins, notwithstanding his favours, might appear the more heinous. Many passages in this acknowledgment of sins and mercies are taken from Eze 20:5-26; Neh 9:4-38, as will appear by comparing those verses with these; for the word of God is of use to direct us in prayer, and by what he says to us we may learn what to say to him.
1. They begin with the sins of Israel in the wilderness: They, even our fathers (so it might better be read), dealt proudly (though, considering what they were, and how lately they had come out of slavery, they had no reason to be proud), and hardened their necks, v. 16. Pride is at the bottom of men’s obstinacy and disobedience; they think it below them to bow their necks to God’s yoke, and a piece of state to set up their own will in opposition to the will of God himself. (1.) There were two things which they did not duly give heed to, else they would not have done as they did:–The word of God they heard, but they did not hearken to God’s commandments; and the works of God they saw, but they were not mindful of his wonders: had they duly considered them as miracles, they would have obeyed from a principle of faith and holy fear; had they duly considered them as mercies, they would have obeyed from a principle of gratitude and holy love. But, when men make no right use either of God’s ordinances or of his providences, what can be expected from them? (2.) Two great sins are here specified; which they were guilty of in the wilderness–meditating a return, [1.] To Egyptian slavery, which, for the sake of the garlick and onions, they preferred before the glorious liberty of the Israel of God attended with some difficulty and inconvenience. In their rebellion they appointed a captain to return to their bondage, in distrust of God’s power and contempt of his holy promise, v. 17. [2.] To Egyptian idolatry: They made a molten calf, and were so sottish as to say, This is thy God.
2. They next bewail the provocations of their fathers after they were put in possession of Canaan. Though they were delighted themselves in God’s great goodness, yet that would not prevail to keep them closely to him; for, nevertheless, they were disobedient (v. 26) and wrought great provocations. For, (1.) They abused God’s prophets, slew them because they testified against them to turn them to God (v. 26), so returning the greatest injury for the greatest kindness. (2.) They abused his favours: After they had rest, they did evil again, v. 28. They were not wrought upon either by their troubles or their deliverances out of trouble. Neither fear nor love would hold them to their duty.
3. They at length come nearer to their own day, and lament the sins which had brought those judgments upon them which they had long been groaning under and were now but in part delivered from: We have done wickedly (v. 33): our kings, our princes, our priests, and our fathers, have all been guilty, and we in them, v. 34. Two things they charge upon themselves and their fathers, as the cause of their troubles:– (1.) A contempt of the good law God had given them: They sinned against thy judgments, the dictates of divine wisdom, and the demands of divine sovereignty. Though they were told how much it would be for their own advantage to govern themselves by them, for, if a man do them, he shall live in them (v. 29), yet they would not do them, and so, in effect, said that they would not live. They forsook their own mercies. This abridgment of the covenant, Do this and live, is taken from Ezek. xx. 13, and is quoted, Gal. iii. 12, to prove that the law is not of faith; it was not them as it is now, Believe and live, yet they gave a withdrawing shoulder, so it is in the margin. They pretended to lay their shoulders under the burden of God’s law, and put their shoulders to the work, but they proved withdrawing shoulders; they soon flew off, would not keep to it, would not abide by it. When it came, as we say, to the setting to, they shrunk back, and would not hear. They had a backsliding heart; and, though God by his prophets called them to return, they would not give ear, v. 30. He stretched out his hands, but no man regarded. (2.) A contempt of the good land god had given them (v. 35): “Our kings have not served thee in their kingdom, have not used their power for the support of religion; our people have not served thee in the use of the gifts of thy great goodness, and in that large and fat land which thou not only gavest them by thy grant, but gavest before them by the expulsion of the natives and the complete victories they obtained over them.” Those that would not serve God in their own land were made to serve their enemies in a strange land, as was threatened, Deu 28:47; Deu 28:48. It is a pity that a good land should have bad inhabitants, but so it was with Sodom. Fatness and fulness often make men proud and sensual.
IV. Here is a humble representation of the judgments of God, which they had been and were now under.
1. Former judgments are remembered as aggravations of their sins, that they had not taken warning. In the days of the judges their enemies vexed them (v. 27); and, when they did evil again, God did again leave them in the hand of their enemies, who could not have touched them if God had not given them up; but, when God left them, they got and kept dominion over them.
2. Their present calamitous state is laid before the Lord (Neh 9:36; Neh 9:37): We are servants this day. Free-born Israelites are enslaved, and the land which they had long held by a much more honourable tenure than grand sergeantry itself, even by immediate grant from the crown of heaven to them as a peculiar people above all people on the earth, they now held by as base a tenure as villenage itself, by, from, and under, the kings of Persia, whose vassals they were. A sad change! But see what work sin makes! They were bound to personal service: They have dominion over our bodies; they held all they had precariously, were tenants at will, and the land-tax that they paid was so great that it amounted even to a rack-rent; so that all the rents, issues, and profits, of their land did in effect accrue to the king, and it was as much as they could do to get a bare subsistence for themselves and their families out of it. This, they honestly own, was for their sins. Poverty and slavery are the fruits of sin; it is sin that brings us into all our distresses.
V. Here is their address to God under these calamities. 1. By way of request, that their trouble might not seem little, v. 32. It is the only petition in all this prayer. The trouble was universal; it had come on their kings, princes, priests, prophets, fathers, and all their people; they had all shared in the sin (v. 34), and now all shared in the judgment. It was of long continuance: From the time of the kings of Assyria, who carried the ten tribes captive, unto this day. “Lord, let it not all seem little and not worthy to be regarded, or not needing to be relieved.” They do not prescribe to God what he shall do for them, but leave it to him, only desiring he would please to take cognizance of it, remembering that when he saw the affliction of his people in Egypt to be great he came down to deliver them, Exo 3:7; Exo 3:8. In this request they have an eye to God as one that is to be feared (for he is the great, the mighty, and the terrible, God), and as one that is to be trusted, for he is our God in covenant, and a God that keeps covenant and mercy. 2. By way of acknowledgment, notwithstanding, that really it was less than they deserved, v. 33. They own the justice of God in all their troubles, that he had done them no wrong. “We have done wickedly in breaking thy laws, and therefore thou hast done right in bringing all these miseries upon us.” Note, It becomes us, when we are under the rebukes of divine Providence, though ever so sharp and ever so long, to justify God and to judge ourselves; for he will be clear when he judgeth. Ps. li. 4.
VI. Here is the result and conclusion of this whole matter. After this long remonstrance of their case was made they came at last to this resolution, that they would return to God and to their duty, and oblige themselves never to forsake God, but always to continue in their duty. “Because of all this, we make a sure covenant with God; in consideration of our frequent departures from God, we will now more firmly than ever bind ourselves to him. Because we have smarted so much for sin, we will now stedfastly resolve against it, that we may not any more withdraw the shoulder.” Observe, 1. This covenant was made with serious consideration. It is the result of a chain of suitable thoughts, and so is a reasonable service. 2. With great solemnity. It was written, in perpetuam rei memoriam–that it might remain a memorial for all ages; it was sealed and left upon record, that it might be a witness against them if they dealt deceitfully. 3. With join consent: “We make it; we are all agreed in making it, and do it unanimously, that we may strengthen the hands one of another.” 4. With fixed resolution: “It is a sure covenant, without reserving a power of revocation. It is what we will live and die by, and never go back from.” A certain number of the princes, priests, and Levites, were chosen as the representatives of the congregation, to subscribe and seal it for and in the name of the rest. Now was fulfilled that promise concerning the Jews, that, when they returned out of captivity, they should join themselves to the Lord in a perpetual covenant (Jer. l. 5), and that in Isa. xliv. 5, that they should subscribe with their hand unto the Lord. He that bears an honest mind will not startle at assurances; nor will those that know the deceitfulness of their own hearts think them needless.
Fuente: Matthew Henry’s Whole Bible Commentary
(4) Stairs, of the Levites.The scaffold of the Levites, without the comma: the steps of ascent to the pulpit of Ezra (Neh. 8:2).
Bani, and Chenani.Probably, Binnui and Haman (Neh. 10:9-10).
Their God.When the people are called upon (Neh. 9:5), it is your God; hence these eight Levites offered a prayer which is not inserted.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Stairs Margin, scaffold. Probably the same platform, or “pulpit of wood,” used for the same purpose on the first day of the month.
Neh 8:4.
The Levites By comparing the names in this verse with those in Neh 9:5, we find the name Bani twice in this verse and once in the next. The names Bunni and Chenani of this verse are not found in Neh 9:5, and Hashabniah, Hodijah, and Pethahiah, do not appear in Neh 9:4. Keil attributes these differences to a clerical error, but this is unnecessary. Some of the Levites who called upon the people to stand up and worship may not have been different from those who cried with a loud voice unto the Lord their God. We suppose that a large part of the worship of the latter half of the day was liturgical and antiphonal, and the penitential prayer that follows was probably prepared for the occasion, and recited by the Levites and the people alternately. Some parts may have been antiphonally recited by Levites alone, one party responding to the other. Other parts may have been recited by the people in response to the priests and Levites.
The psalm that follows is a most impressive and admirable specimen of penitential prayer. With it should be compared the ninth chapter of David and Psalms 106. It recounts and bewails the numerous sins of Israel which brought upon them the righteous judgments of God. The Septuagint represents it as the prayer of Ezra, and introduces Neh 9:6 with the words, and Ezra said, and Bertheau adopts this reading as the probable original Hebrew text. It is very probable that the prayer was composed by Ezra for this occasion, and it might have been uttered by him, or any other individual, in the name and behalf of the whole nation; but the call for the people to “stand up and bless Jehovah,” and the general form and phraseology of the prayer, place it among the liturgical psalms of the Old Testament, and show it specially suitable to be used by the whole congregation.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Chief Levites Who Led The Confession, Worship And Intercession ( Neh 9:4-5 ).
In Neh 9:4 we presumably have a list of the princes of the Levites, who took their stand on the stairs of the Levites, and led the continual worship, and in Neh 9:5 the names of those who actually led the final confession and intercession, some as chiefs and some on behalf of their chiefs. Some of these probably took up places among the crowds so that they could relay the central prayer onwards.
Neh 9:4
‘Then stood up on the stairs of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, (and) Chenani, and cried with a loud voice to YHWH their God.’
These would appear to be the eight chiefs of the Levites, probably representing ‘houses’. Jeshua, Bani (Binnui) and Kadmiel would appear to have been the three most prominent Levites as we find from Neh 10:9, where Bani (Binnui) is distinguished by being described as ‘of the sons of Hanadad’ so as to distinguish him from the other Bani. But the fact that in both Neh 9:4-5 Jeshua is followed by ‘and’, whereas the others are not, suggests that he was the chief Levite. All but Chenani were sealants of the covenant (taking Bunni = Benini), but he may have sealed under another name, i.e. the family name. The point being made was that all were present, and all were as one.
‘They cried with a loud voice to YHWH their God.’ The verb suggests a cry of distress. They were as moved by what they had heard of the Law as anyone. The Spirit was truly at work. This is not describing the prayer that follows, (conveyed by those mentioned in Neh 9:5), but their own participation in the general worship
‘The stairs (ascent) of the Levites’ may well be those in the Temple described in the Mishnah as the place where ‘the Levites used to sing’ (Middoth Neh 2:5). Alternately it may have been a kind of platform which raised the chief Levites above the heads of the congregation.
Neh 9:5
‘Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said,
These eight presumably represent the eight ‘houses’ with some being the same as the chiefs mentioned above, while others were representatives of the chiefs not mentioned here in Neh 9:5. The otherwise unnecessary repetition of the list indicates clearly that the names are intended to be different from Neh 9:4. Each was acting on behalf of his ‘house’. They were the spokesmen. Some of them wowuld almost certainly have been sprinkled among the crowd so as to relay the prayer as it was spoken.
Neh 9:5 b
The Call To Prayer ( Neh 9:5
The Levites now made the call to prayer as had become customary. They called on the people to stand up and bless the everlasting Lord. And they then moved into spontaneous worship, spontaneous, but a worship based solidly on past tradition. We need not assume that the people were not already standing. It is a call to stand as those abut to pray and confess their sins and the sins of their fathers. Over a thousand years had passed since the covenant had been given, and yet they were even now not in full possession of the land. And the reason was because they and their fathers had sinned. That is why the prayer covers so much ground. There was a long history of sin to be repented of.
Neh 9:5
“Stand up and bless YHWH your God from everlasting to everlasting, and blessed be your glorious name, which is exalted above all blessing and praise.” ’
Standing was the usual attitude for prayer. They may already have been standing. Now they are to stand ready for prayer. This initial prayer is a summarising prayer divided up into two parts, the first addressed to the people and the second to God Himself. Such a movement from address to worship is a regular feature of many kinds of worship as the worshipper realises the wonder of what he is saying and turns to praise. It is again suggestive of spiritual revival. The speaker was probably Jeshua the Levite, acting on behalf of the group.
Firstly the people are called on to stand up and bless YHWH, Who is described as ‘their God from everlasting to everlasting’. He is seen as the One Who encompasses all things and all time, and as the One Who has been His people’s God throughout the ages, and will continue to be so into the distant future. That very thought then fills their minds with praise and leads on into direct worship.
For, subsequently, having made the call to worship the Levites then address YHWH and bless His glorious Name ‘which is exalted above all blessing and praise’. He is thus seen as both eternally existent (He is exalted), and as being beyond the ability of men to appreciate (He is above all blessing and praise). In other words He is seen as so great that it is impossible to express a sufficiency of blessing and praise. His uniqueness and distinctiveness is thus being emphasised. He is being seen as above and beyond all things.
Fuente: Commentary Series on the Bible by Peter Pett
The Cry of The Levites To God On Behalf Of The People ( Neh 9:4-38 ).
What follows was presumably the culmination of the three hours of confession and worship, and was a summing up in prayer by the chiefs of the Levites in terms of Israel’s history, as their thoughts led up to a renewal of the covenant with God (compare especially Jos 24:2-15; Psalms 106). It commences with the idea of YHWH as Creator and Lord of all (Neh 9:6); moves on to the thought that He chose Abraham, and renamed him, and made a covenant with him to give him the land (Neh 9:7-8); then details the wonderful provision that YHWH had continually made for His undeserving people, and the way that He had continually delivered them again and again in spite of their continual sins and rebellions, and concludes by pointing out their present situation as subservient to the kings of Persia. In consequence of this they now declare their intention to make a sure covenant with Him, a covenant which follows in chapter 11. They do not ask for any reward for doing this. They leave it to God to decide what He will do.
Fuente: Commentary Series on the Bible by Peter Pett
The Levites Confess the People’s Wickedness
v. 4. v. 5. Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, v. 6. Thou, even Thou, art Lord alone, v. 7. Thou art the Lord the God, who didst choose Abram and broughtest him forth out of Ur of the Chaldees, v. 8. and foundest his heart faithful before Thee, v. 9. and didst see the affliction of our fathers in Egypt, v. 10. and showedst signs and wonders upon Pharaoh and on all his servants and on all the people of his land v. 11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land, v. 12. Moreover, Thou leddest them in the day by a cloudy pillar, v. 13. Thou camst down also upon Mount Sinai and spakest with them from heaven, v. 14. and madest known unto them Thy holy Sabbath, v. 15. and gavest them bread from heaven for their hunger, v. 16. But they and our fathers dealt proudly, and hardened their necks, v. 17. and refused to obey, neither were they mindful of the wonders that Thou didst among them, v. 18. Yea, when they had made them a molten calf and said, This is thy God that brought thee up out of Egypt, and had wrought great provocation. by provoking the Lord to anger; v. 19. yet Thou in Thy manifold mercies forsookest them not in the wilderness. The pillar of the cloud departed not from them by day to lead them in the way, neither the pillar of fire by night to show them light, v. 20. Thou gavest also Thy good Spirit to instruct them, v. 21. Yea, forty years didst Thou sustain them in the wilderness, so that they lacked nothing, v. 22. Moreover, Thou gavest them kingdoms and nations, v. 23. Their children also multipliedst Thou as the stars of heaven and broughtest them into the land concerning which Thou hadst promised to their fathers that they should go in to possess it.
v. 24. So the children went in and possessed the land, v. 25. And they took strong cities and a fat land, v. 26. Nevertheless, they were disobedient, and rebelled against Thee, and cast Thy Law behind their backs, v. 27. Therefore Thou deliveredst them into the hand of their enemies, who vexed them, v. 28. But after they had rest, v. 29. and testifiedst against them, that Thou mightest bring them again unto Thy Law, v. 30. Yet many years didst Thou forbear them, v. 31. Nevertheless, for Thy great mercies’ sake Thou didst not utterly consume them nor forsake them, v. 32. Now, therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, v. 33. Howbeit, Thou art just in all that is brought upon us, v. 34. neither have our kings, our princes, our priests, nor our fathers kept Thy Law nor hearkened unto Thy commandments and Thy testimonies wherewith Thou didst testify against them, v. 35. For they have not served Thee in their kingdom and in Thy great goodness that Thou gavest them, v. 36. Behold, we are servants this day, v. 37. and it yieldeth much increase unto the kings whom Thou hast set over us because of our sins, v. 38. And because of all this we make a sure covenant and write it,
Fuente: The Popular Commentary on the Bible by Kretzmann
(4) Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice unto the LORD their God. (5) Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless the LORD your God forever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise.
The names of the Levites who engaged in the solemn service of the day are here recorded with honourable testimony. It is a blessed thing to bear a part in the duties of the sanctuary, when done with a single eye to God’s glory.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Neh 9:4 Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, [and] Chenani, and cried with a loud voice unto the LORD their God.
Ver. 4. Then stood up ] Each of these eight in his turn, or each in his own proper place; the people being, for more convenience sake, divided into eight several congregations.
And cried with a loud voice
Unto the Lord their God
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
stairs = platform. Omit the comma.
Bani, and Chenani. Some codices, with Septuagint, read “sons of Chenani”.
Fuente: Companion Bible Notes, Appendices and Graphics
stairs: or, scaffold
Jeshua: Neh 9:5, Neh 8:7, Neh 10:9-13, Neh 12:8
cried: 2Ch 20:19, Psa 3:4, Psa 77:1, Psa 130:1, Lam 3:8, Joh 11:43, Act 7:60
Reciprocal: 1Ki 8:33 – pray Ezr 8:18 – Sherebiah Neh 10:10 – Shebaniah Neh 10:12 – Sherebiah Neh 11:22 – Bani Neh 12:24 – Hashabiah Eze 43:17 – look toward
Fuente: The Treasury of Scripture Knowledge
Neh 9:4. They stood upon the stairs Upon such stairs or pulpits as the Levites usually stood upon when they taught the people. But they stood upon several pulpits, each of them teaching that part of the congregation which was allotted him, or praying or blessing God with them. And cried with a loud voice Thereby testifying their deep sense of their sins and miseries, and their fervent and importunate desire of Gods mercy.