made that the population of Jeru salem was too small. Nehemiah evi dently numbered all the people and then decided that 10 per cent of those living in the remainder of the country should dwell in Jerusalem. Of this number some were chosen by lot; others volunteered to come willingly, and these received the praise of all the rest of the people. Verses 3-19 of chapter 11 contain a list of some of the chief families dwelling in Jerusalem at the time, while verses 20-24 mention other in habitants of the city. The chapter closes with a listing of the towns and villages outside Jerusalem (w. 25-35). The first part of chapter 12 con sists of important lists. The first group are the heads of families of priests and Levites who came up to Jerusalem with Zerubbabel in the first return (w . 1-9). Of special in terest is the list of high priests from Joshua to Jaddua (w . 10, 11). The heads of the priestly courses during the high .priesthood of Joiakim are next itemized (w. 12-21). Finally, a record is included of the chief Le vites who served during the period specified in verse 26. An impressive service of dedica tion eventually was held to celebrate the completion of the walls. This is described in verses 27-43. Next Nehemiah divided the people into “two great companies” (v. 31). All apparently met about midway on the western wall. Then one company, led by Ezra, marched around the south wall and on up the east wall. The other group, under Nehemiah’s leadership, paraded around the north wall and on down the east wall. At some midway point on this eastern wall the two companies met and marched into the house of God, all the while singing and giving thanks to the Lord. Many sacrifices were then offered in the temple. In the city there was such great rejoicing among men, women and children, that the sound of “the joy of Jeru
upon the stairs” (or raised platforms at various places in the assembly) and “with a loud voice” led the peo ple in a most beautiful prayer (w. 4-38). If all these Levites repeated this same prayer, then obviously it must have been written ahead of time. Very likely it was composed by Ezra himself as it sounds quite simi lar to his great prayer found in chapter 9 of his own book. This prayer of the Levites is the longest one recorded in the entire Bible. Beginning with praise of God as the mighty Creator (w. 5, 6), it recounts much of the history of Is rael. After this review of Israel’s history, there comes a striking con fession of sin, followed by an apeal to the Lord for succor in distress (w. 31-38). The final verse of chapter 9 makes reference to a covenant: “because of all this we make a sure covenant and write it; and our princes, Levites, and priests, seal unto it.” In chap ter 10:1-27, the signers of this solemn agreement are listed. First comes the name of the Tirshatha, or governor. The word tirshatha is from a Persian root meaning “his severi ty,” and was evidently then used for high officials, somewhat as we today might use “his excellency.” After the Tirshatha come the names of the various heads of houses. Verses 28, 29 sum up the remain der of the people — all who had separated themselves unto God — all who were old enough to understand — men, women and children. The seven provisions of the cove nant are itemized in verses 30-39. These stipulated that none would (1) marry heathen (v. 30); that all would (2) observe the Sabbath (v. 31a); (3) observe the Sabbatic year (v. 31b); (4) pay the temple tax (w . 32, 33); (5) supply wood for the temple altar (v. 34); (6) give the priests and Levites their due (w. 35-38); (7) not forsake God’s house (v. 39). In chapter seven, the statement is
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