TRV
Translation
King James Version
And certain of the priests' sons with trumpets; namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph:
KJV (with Strong's)
Complete Jewish Bible
With them were some of the sons of the cohanim carrying trumpets, namely, Z'kharyah the son of Yonatan the son of Sh'ma'yah, the son of Mattanyah, the son of Mikhayah, the son of Zakur, the son of Asaf,
Berean Standard Bible
and some of the priests with trumpets, and also Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph,
American Standard Version
and certain of the priests’ sons with trumpets: Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph;
World English Bible Messianic
and certain of the priests’ sons with shofars: Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph;
Geneva Bible (1599)
And of the Priests sonnes with trumpets, Zechariah the sonne of Ionathan, the sonne of Shemaiah, the sonne of Mattaniah, the sonne of Michaiah, the sonne of Zaccur, ye sonne of Asaph.
Young's Literal Translation
and of the sons of the priests with trumpets, Zechariah son of Jonathan, son of Shemaiah, son of Mattaniah, son of Michaiah, son of Zaccur, son of Asaph,
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In the KJVVerse 12,660 of 31,102
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Commentary on Nehemiah 12 verses 27–43
27 ¶ And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps.
28 And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi;
29 Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem.
30 And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.
31 Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung gate:
32 And after them went Hoshaiah, and half of the princes of Judah,
33 And Azariah, Ezra, and Meshullam,
34 Judah, and Benjamin, and Shemaiah, and Jeremiah,
35 And certain of the priests' sons with trumpets; namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph:
36 And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.
37 And at the fountain gate, which was over against them, they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward.
38 And the other company of them that gave thanks went over against them, and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall;
39 And from above the gate of Ephraim, and above the old gate, and above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate: and they stood still in the prison gate.
40 So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me:
41 And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets;
42 And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer.
43 Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.
We have read of the building of the wall of Jerusalem with a great deal of fear and trembling; we have here an account of the dedicating of it with a great deal of joy and triumph. Those that sow in tears shall thus reap.
I. We must enquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too (continens pro contentothe thing containing for the thing contained), and therefore it was not done till the city was pretty well replenished, Neh 11:1. It was a solemn thanksgiving to God for his great mercy to them in the perfecting of this undertaking, of which they were the more sensible because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him and in his name. All our cities, all our houses, must have holiness to the Lord written upon them; but this city was (so as never any other was) a holy city, the city of the great King (Psa 48:2 and Mat 5:35): it had been so ever since God chose it to put his name there, and as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be is and that the property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city the walls were built in vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, Sa2 5:6. With much more reason do the people of God commit it to his keeping who is all-wise and almighty. The superstitious founders of cities had an eye to the lucky position of the heavens (see Mr. Gregory's works, p. 29, etc.); but these pious founders had an eye to God only, to his providence, and not to fortune.
II. We must observe with what solemnity it was performed, under the direction of Neh 1:1-11. The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the dedicating of it, and the surrender must pass through their hands. When those solemn feasts were over (ch. 8 and 9) they went home to their respective posts, to mind their cures in the country; but now their presence and assistance were again called for. 2. Pursuant to this summons, there was a general rendezvous of all the Levites, Neh 12:28, Neh 12:29. Observe in what method they proceeded. (1.) They purified themselves, Neh 12:30. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. They purified themselves and then the people. Those that would be instrumental to sanctify others must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfort when we are prepared to receive it. To the pure all things are pure (Tit 1:15); and, to those who are sanctified, houses and tables, and all their creature comforts and enjoyments, are sanctified, Ti1 4:4, Ti1 4:5. This purification was performed, it is probable, by sprinkling the water of purifying (or of separation, as it is called, Num 19:9) on themselves and the people, the walls and the gates - a type of the blood of Christ, with which our consciences being purged from dead works, we become fit to serve the living God (Heb 9:14) and to be his care. (2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it (Neh 12:36); so that it is likely they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain lace, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, Neh 12:36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, Neh 12:38. At length both companies met in the temple, where they joined their thanksgivings, Neh 12:40. The crowd of people, it is likely, walked on the ground, some within the wall and others without, one end of this ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them. Processions, for such purposes, have their use. (3.) The people greatly rejoiced, Neh 12:43. While the princes, priests, and Levites, testified their joy and thankfulness by great sacrifices, sound of trumpet, musical instruments, and songs of praise, the common people testified theirs by loud shouts, which were heard afar off, further than the more harmonious sound of their songs and music: and these shouts, coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art and they are far from being fine. It is observed that the women and children rejoiced; and their hosannas were not despised, but recorded to their praise. All that share in public mercies ought to join in public thanksgivings. The reason given is that God had made them rejoice with great joy. He had given them both matter for joy and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–43. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
And of the sons of the priests with trumpets, Zechariah, etc. Indeed, in this life, the sons of the priests play the trumpets at the dedication of the city of God, because they inflame the hearts of the listeners with the memory of the heavenly homeland by preaching, and this is in the vessels of the song of David, the man of God, when, relying not on their own sense or desires, but following in all things the life of the fathers and prophets, they insist on doctrine, the word of preaching. Ezra, the scribe of the law of God, precedes them to the gate of the fountain, as in all that they do, they keep the words of the sacred Scripture before their eyes, by which they may be led to the entrance of eternal life. About this, the Psalmist says to the Lord: They will be filled from the abundance of your house, and you will give them drink from the torrent of your pleasure, for with you is the fountain of life (Psalm 36).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Nehemiah 12:35 precisely identifies specific priestly musicians, including Zechariah and his detailed lineage tracing back to Asaph, who played a vital role in the grand dedication ceremony of Jerusalem's rebuilt wall. This verse highlights their crucial function, particularly with trumpets, within one of the two great thanksgiving choirs, underscoring the meticulous organization, spiritual fervor, and joyous restoration of worship and communal life in post-exilic Judah.
CONTEXT
Literary Context: Nehemiah 12 serves as the climactic conclusion to the narrative of Jerusalem's wall completion and the subsequent re-establishment of the community's spiritual and civic life. Following the initial preparations for dedication detailed in Nehemiah 12:27, the chapter vividly describes an elaborate procession involving two large thanksgiving choirs. These choirs, led by prominent figures like Ezra and Nehemiah, marched in opposite directions along the newly dedicated walls, converging at the Temple area for a grand celebration of sacrifices and praise. Verse 35 specifically focuses on members of one of these priestly contingents, emphasizing the instrumental role of the priests and Levites in this pivotal moment of national and spiritual renewal, showcasing the meticulous planning that characterized the restoration efforts.
Historical & Cultural Context: The dedication of the wall was an event of immense historical and spiritual significance for the Jewish community returning from Babylonian exile. For decades, Jerusalem had lain in ruins, its broken walls symbolizing national disgrace, vulnerability, and the apparent absence of divine favor. The successful completion of the wall under Nehemiah's determined leadership marked not only the restoration of physical security but also a profound spiritual resurgence, a tangible sign of God's enduring faithfulness to His covenant people. Culturally, genealogies were of paramount importance in ancient Israel, especially for validating priestly and Levitical roles, ensuring the purity of lineage and the continuity of sacred service. The specific mention of "trumpets" (Hebrew: ḥaṣoṣərâ) signifies a deliberate return to the prescribed worship practices from the Mosaic law, where these instruments were exclusively used by priests for assembly, signaling war, and particularly for marking feasts and offerings, as commanded in Numbers 10:2.
Key Themes: This verse contributes significantly to several overarching themes within the book of Nehemiah and the broader post-exilic narrative. It powerfully illustrates the restoration of order and proper worship in Jerusalem, demonstrating the meticulous planning and execution required for sacred ceremonies, reflecting God's inherent desire for order in His service. The detailed lineage, particularly the connection to Asaph, underscores the crucial theme of the continuity of priesthood and Levitical service, linking the contemporary community to the rich heritage of temple worship established by King David. Furthermore, the prominence of music and joyful celebration, especially through the resounding sound of trumpets, highlights the profound spiritual triumph and communal rejoicing over God's faithfulness in rebuilding His people and their city, a theme vibrantly echoed in other post-exilic texts like Ezra 3:11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 12:35 primarily employs Enumeration and Genealogy. The meticulous listing of Zechariah's full patrilineal descent, tracing back to the renowned Asaph, is a prime example of Genealogy, a common and significant literary feature in biblical texts. This device is used here to establish legitimacy, underscore continuity, and affirm the divine covenant with specific families in sacred service. The detailed Enumeration of ancestors serves to authenticate Zechariah's priestly role and highlights the profound importance of lineage in post-exilic Israel, particularly for those involved in sacred service. Furthermore, the explicit mention of "trumpets" carries significant Symbolism, representing joy, triumph, divine presence, and the solemn declaration of God's faithfulness in restoring His people and their city. The entire passage, through its precise detailing of participants and instruments, contributes to the overall sense of Order and Structure that characterizes the dedication ceremony, reflecting the divine blueprint for worship and communal life.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous detail in Nehemiah 12:35, particularly the listing of priestly musicians and their lineage, underscores a profound theological truth: God values order, excellence, and continuity in worship. The restoration of Jerusalem's walls was not merely a civic achievement but a deeply spiritual one, necessitating the re-establishment of proper, God-ordained worship practices. The presence of priests with trumpets, descendants of Asaph, signifies a deliberate and faithful effort to reconnect with the rich heritage of Davidic temple worship, demonstrating that true restoration involves both physical rebuilding and spiritual renewal according to divine patterns. This commitment to structured, joyful, and reverent worship served as a public declaration of God's faithfulness and the community's renewed covenant with Him, emphasizing that the form and substance of worship are integral to honoring God.
REFLECTION AND APPLICATION
Nehemiah 12:35 invites us to consider the profound significance of intentionality, excellence, and continuity in our worship and service to God. Just as the post-exilic community meticulously organized their dedication ceremony, tracing lineages and assigning specific, vital roles, so too are believers today called to approach their spiritual disciplines and corporate worship with reverence, thoughtful preparation, and a spirit of joyful dedication. This verse reminds us that every contribution, no matter how seemingly small or specialized, plays a crucial and integral part in the larger tapestry of God's redemptive work. The resounding sound of the trumpets, symbolizing triumph and praise, encourages us to celebrate God's faithfulness in our own lives and communities, acknowledging the milestones of His grace and the victories He grants. We are part of a continuous story of faith, connected to generations past, and called to pass on a legacy of devotion and faithful service, ensuring that the "music" of our praise echoes through time, inspiring future generations.
Questions for Reflection
FAQ
Why are so many names listed in this verse, especially a long genealogy?
Answer: The detailed listing of names, particularly the extensive genealogy for Zechariah, serves several crucial purposes in the biblical narrative. First, it authenticates the individual's role and legitimacy within the community, especially for those serving in sacred functions like the priesthood or Levitical music. In post-exilic Israel, maintaining pure lineage was vital for re-establishing the proper order of worship and societal structure after the exile. Second, the genealogy connects the contemporary participants to their revered ancestors, such as Asaph, who was a prominent choirmaster appointed by King David (as detailed in 1 Chronicles 25:1). This connection emphasizes the continuity of God's covenant and the faithful restoration of ancient, divinely ordained practices, assuring the community that their worship was not a new invention but a revival of established traditions, thereby reinforcing their spiritual identity and heritage.
What was the significance of trumpets in this dedication ceremony?
Answer: The trumpets (Hebrew: ḥaṣoṣərâ) played a multifaceted and highly significant role in ancient Israelite life and worship. Unlike the ram's horn (shofar), these silver trumpets were primarily blown by priests and were used for official, sacred purposes. As commanded in Numbers 10:2, they were used to call assemblies, signal the movement of the camp, announce new moons and festivals, and accompany sacrifices. In the context of the wall dedication, their sound symbolized several things: a joyful declaration of triumph and victory over adversity, a solemn announcement of God's presence and blessing on the restored city, and a call to communal praise and thanksgiving. Their inclusion underscored the profound spiritual importance of the event, elevating it beyond a mere civic accomplishment to a divinely sanctioned celebration of God's faithfulness and the community's renewed covenant.
Who was Asaph, and why is his lineage important here?
Answer: Asaph was a prominent Levite and one of the three chief choirmasters appointed by King David to lead the music in the tabernacle and later the Temple (alongside Heman and Jeduthun). His role is extensively described in 1 Chronicles 6:39 and 1 Chronicles 25:1. Many Psalms are attributed to him or his descendants (e.g., Psalm 73 through Psalm 83). The mention of Zechariah's lineage tracing back to Asaph is crucial because it signifies the restoration of the authentic, divinely established musical traditions of the First Temple. It assures the post-exilic community that their worship was not improvised but was a faithful continuation of the sacred practices instituted by David, emphasizing continuity, legitimacy, and the enduring legacy of God-ordained service through generations, thereby reinforcing their connection to their rich spiritual heritage.
CHRIST-CENTERED FULFILLMENT
Nehemiah 12:35, with its detailed account of priestly musicians and the joyful sound of trumpets at the dedication of the wall, points forward to the ultimate restoration and dedication found in Jesus Christ. The meticulous organization and the continuity of the priestly lineage, tracing back to Asaph, foreshadow the perfect and eternal priesthood of Christ, who is not merely a "son of Asaph" but the Son of God, our great High Priest after the order of Melchizedek (Hebrews 7:17). The rebuilt wall symbolized a restored community and a secure dwelling for God's people, but Christ himself is the true cornerstone and the foundation of a new, spiritual temple—the Church (1 Peter 2:5). The joyous sound of trumpets, signaling triumph and divine presence, anticipates the ultimate celebration of God's victory over sin and death through Christ's resurrection, and the future sound of the trumpet call at His glorious return. In Christ, the dedication is complete, the worship is perfect, and the community of God's people is eternally secure, built upon His finished work, forever singing a new song of praise to the Lamb who was slain.