TRV
Translation
King James Version
Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
Complete Jewish Bible
There were also some who said, "We are mortgaging our fields, vineyards and homes in order to buy grain, because of the famine."
Berean Standard Bible
Others were saying, “We are mortgaging our fields, our vineyards, and our homes to get grain during the famine.”
American Standard Version
Some also there were that said, We are mortgaging our fields, and our vineyards, and our houses: let us get grain, because of the dearth.
World English Bible Messianic
Some also there were that said, “We are mortgaging our fields, and our vineyards, and our houses. Let us get grain, because of the famine.”
Geneva Bible (1599)
And there were that saide, We must gage our landes, and our vineyardes, and our houses, and take vp corne for the famine.
Young's Literal Translation
And there are who are saying, `Our fields, and our vineyards, and our houses, we are pledging, and we receive corn for the famine.'
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In the KJVVerse 12,386 of 31,102
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Commentary on Nehemiah 5 verses 1–5
1 ¶ And there was a great cry of the people and of their wives against their brethren the Jews.
2 For there were that said, We, our sons, and our daughters, are many: therefore we take up corn for them, that we may eat, and live.
3 Some also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.
4 There were also that said, We have borrowed money for the king's tribute, and that upon our lands and vineyards.
5 Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already: neither is it in our power to redeem them; for other men have our lands and vineyards.
We have here the tears of the oppressed, which Solomon considered, Ecc 4:1. Let us consider them as here they are dropped before Nehemiah, whose office it was, as governor, to deliver the poor and needy, and rid them out of the hand of the wicked oppressors, Psa 82:4. Hard times and hard hearts made the poor miserable.
I. The times they lived in were hard. There was a dearth of corn (Neh 5:3), probably for want of rain, with which God had chastised their neglect of his house (Hag 1:9-11) and the non-payment of their church-dues, Mal 3:9, Mal 3:10. Thus foolish sinful men bring God's judgments upon themselves, and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched by it. Blessed be God for the mercy, and God deliver us from the sin, of fulness of bread, Eze 16:49. That which made the scarcity here complained of the more grievous was that their sons and their daughters were many, Neh 5:2. The families that were most necessitous were most numerous; here were the mouths, but where was the meat? Some have estates and no children to inherit them; others have children and no estates to leave them. Those who have both have reason to be thankful; those who have neither may the more easily be content. Those who have great families and little substance must learn to live by faith in God's providence and promise; and those who have little families and great substance must make their abundance a supply for the wants of others. But this was not all: as corn was dear, so the taxes were high; the king's tribute must be paid, Neh 5:4. This mark of their captivity still remained upon them. Perhaps it was a poll-money that was required, and then, their sons and their daughters being many, it rose the higher. The more they had to maintain (a hard case!) the more they had to pay. Now, it seems, they had not wherewithal of their own to buy corn and pay taxes, but were necessitated to borrow. Their families came poor out of Babylon; they had been at great expense in building them houses, and had not yet got up their strength when these new burdens came upon them. The straits of poor housekeepers who make hard shift to get an honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those who either with their wealth or with their power are in a capacity to help them.
II. The persons they dealt with were hard. Money must be had, but it must be borrowed; and those that lent them money, taking advantage of their necessity, were very hard upon them and made a prey of them. 1. They exacted interest from them at twelve per cent, the hundredth part every month, Neh 5:11. If men borrow large sums to trade with, to increase their stocks, or to purchase land, there is no reason why the lender should not share with the borrower in his profit; or if to spend upon their lusts, or repair what they have so spent, why should they not pay for their extravagances? But if the poor borrow to maintain their families, and we be able to help them, it is certain we ought either to lend freely what they have occasion for, or (if they be not likely to repay it) to give freely something towards it. Nay, 2. They forced them to mortgage to them their lands and houses for the securing of the money (Neh 5:3), and not only so, but took the profits of them for interest (Neh 5:5, compare Neh 5:11), that by degrees they might make themselves masters of all they had. Yet this was not the worst. 3. They took their children for bond-servants, to be enslaved or sold at pleasure, Neh 5:5. This they complain of most sensibly, as that which touched them in a tender part, and they aggravate it with this: "Our children are as their children, as dear to us as theirs are to them; not only of the same human nature, and entitled to the honours and liberties of that (Mal 2:10; Job 31:15), but of the same holy nation, free-born Israelites, and dignified with the same privileges. Our flesh carries in it the sacred seal of the covenant of circumcision, as well as the flesh of our brethren; yet our heirs must be their slaves, and it is not in our power to redeem them." This they made a humble remonstrance of to Nehemiah, not only because they saw he was a great man that could relieve them, but a good man that would. Whither should the injured poor flee for succour but to the shields of the earth? Whither but to the chancery, to the charity, in the royal breast, and those deputed by it for relief against the summum jus - the extremity of the law?
Lastly, We will leave Nehemiah hearing the complaint, and enquiring into the truth of the complainants' allegations (for the clamours of the poor are not always just), while we sit down and look, (1.) With a gracious compassion upon the oppressed, and lament the hardships which many in the world are groaning under; putting our souls into their souls' stead, and remembering in our prayers and succours those that are burdened, as burdened with them. (2.) With a gracious indignation at the oppressors, and abhorrence of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy expect judgment without mercy. It was an aggravation of the sin of these oppressing Jews that they were themselves so lately delivered out of the house of bondage, which obliged them in gratitude to undo the heavy burdens, Isa 58:6.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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SUMMARY
Nehemiah 5:3 powerfully articulates the desperate plight of a segment of the Jewish community in post-exilic Jerusalem, revealing a profound internal crisis that threatened to undermine the monumental task of rebuilding the city walls. Faced with a severe "dearth" or famine, these impoverished individuals were compelled to mortgage their most foundational assets—their lands, vineyards, and even their homes—simply to acquire enough grain to survive, exposing the deep economic hardship and social injustice plaguing the nascent covenant community.
CONTEXT
Literary Context: Nehemiah 5:3 is strategically placed within the larger narrative of Nehemiah's leadership, marking a dramatic shift from external opposition to internal strife. Chapters 1-4 meticulously detail Nehemiah's divine call, his commission by King Artaxerxes, and the arduous initial phases of wall reconstruction, often under the relentless harassment of adversaries like Sanballat and Tobiah. However, the narrative abruptly pivots in chapter 5 to expose a severe crisis within the Jewish community itself. This verse gives voice to the agonizing complaints of those suffering extreme economic exploitation and destitution, serving as a pivotal moment that compels Nehemiah to confront deep-seated social injustices. It starkly illustrates that internal moral decay and the oppression of one's own people can be as, if not more, destructive to a community's integrity and mission than any external threat.
Historical & Cultural Context: The events depicted in Nehemiah unfold during the mid-5th century BCE, under the dominion of the Persian Empire. The returning exiles were subject to Persian administrative oversight and taxation, which likely exacerbated their financial burdens. Ancient Israel was fundamentally an agrarian society, where land ownership transcended mere economic value; it was intrinsically linked to family identity, generational inheritance, and covenantal blessing, rooted in the original division of the land by Joshua. The "dearth" (famine) was a recurrent and terrifying specter in the ancient Near East, frequently triggered by prolonged droughts, pestilence, or the disruptions of warfare, leading to acute scarcity and hyperinflation of essential foodstuffs. Crucially, the Mosaic Law, as detailed in passages such as Deuteronomy 15 and Leviticus 25, contained explicit provisions designed to prevent permanent land alienation and to safeguard the poor from exploitation, particularly through prohibitions against usury and oppressive debt. The fact that these foundational laws were being flagrantly violated underscores a profound moral and spiritual decline within the very heart of the covenant community.
Key Themes: This verse vividly encapsulates several critical themes that resonate throughout the book of Nehemiah and the broader biblical narrative. Firstly, Economic Desperation is starkly portrayed as families are driven to the ultimate sacrifice—mortgaging their foundational assets (land, vineyards, and houses)—simply to acquire basic sustenance. This highlights the extreme vulnerability of the poor in the face of economic downturns and the fragility of life when fundamental needs are unmet. Secondly, Social Injustice emerges as a dominant theme, as the "dearth" likely provided an opportunity for wealthier individuals to hoard grain and engage in price gouging, exploiting their less fortunate brethren. This directly contravened the spirit and letter of the Mosaic Law, which mandated compassionate care for the poor and explicitly prohibited usury among Israelites, as seen in Exodus 22:25. Thirdly, the Vulnerability of Property and Inheritance is central. For an agrarian society, land and vineyards were not merely sources of income but the very means of livelihood and generational security. Mortgaging them meant risking not only immediate survival but also the future economic viability and social standing of entire families, thereby undermining the very fabric of the covenant community. This desperate situation echoes earlier biblical accounts of famine and economic distress, such as the severe famine in Genesis 47 that led to the Egyptians selling their land to Pharaoh.
EXPOSITION AND ANALYSIS
Key Word Analysis
mortgaged (Hebrew, ‘ārab', H6148): This verb (H6148, עָרַב) signifies "to give security," "to pledge," or "to guarantee." In the context of Nehemiah 5:3, it describes the desperate act of putting one's most vital assets—lands, vineyards, and houses—as collateral for a loan, typically grain or money. This action implied a binding agreement where, if the debt could not be repaid, the property would be forfeited. It represents a last-resort measure, indicating that these families had exhausted all other means of survival, placing their generational inheritance and economic stability at severe risk.
corn (Hebrew, dâgân', H1715): The Hebrew word (H1715, דָּגָן) broadly refers to "grain," encompassing staple crops such as wheat and barley, which were the primary food sources in the ancient Near East. It does not refer to what is commonly known as "corn" (maize) in modern English. The scarcity of this fundamental commodity directly threatened the survival of the population, driving the desperate actions described in the verse.
dearth (Hebrew, râ‘âb', H7458): This term (H7458, רָעָב) denotes a severe "famine" or "widespread scarcity of food." It implies a condition of profound hunger and lack that significantly inflated the prices of essential goods, rendering them unaffordable for many. This forced individuals into crippling debt and the mortgaging of their precious assets, highlighting a systemic crisis of food insecurity.
Verse Breakdown
Literary Devices
Nehemiah 5:3 powerfully employs several literary devices to convey the depth of the community's suffering and the urgency of the situation. Pathos is immediately evident, as the direct, plaintive voice of the suffering people ("We have mortgaged...") evokes a strong sense of pity and sympathy from the reader. The listing of "lands, vineyards, and houses" functions as an Ascending Triad or a form of Climax, beginning with the means of livelihood and culminating in the very dwelling place, emphasizing the total and devastating sacrifice being made. The stark contrast between these immensely valuable, foundational assets and the basic necessity of "corn" highlights the profound Irony of their situation: they possess wealth in property but are starving, forced to relinquish their future for the present moment. This verse serves as a crucial Exposition of the internal crisis, laying bare the social and economic injustices that Nehemiah must confront with decisive action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 5:3 serves as a poignant reminder of God's profound and unwavering concern for justice and the well-being of the vulnerable within His covenant community. The desperate plight of those forced to mortgage their inheritance for food directly violated the spirit and letter of the Mosaic Law, which was meticulously designed to prevent permanent poverty and exploitation among Israelites. The Law stipulated that land should revert to its original families in the Year of Jubilee and explicitly prohibited charging interest to fellow Israelites, thereby ensuring that economic hardship did not lead to perpetual bondage or the dissolution of family legacies. The failure of the wealthy to uphold these divine principles in Nehemiah's time represented a significant spiritual and moral failing, demonstrating that true faithfulness involves not merely ritual observance but also righteous living, compassionate care for one's neighbor, and the upholding of equitable social structures. This situation underscores the biblical emphasis that social justice is an integral, non-negotiable part of covenant obedience and a direct reflection of God's own character.
REFLECTION AND APPLICATION
Nehemiah 5:3 offers a timeless and piercing mirror for societies and communities, including the contemporary church, to critically examine their own economic structures, ethical responsibilities, and commitment to justice. The raw desperation of those compelled to sacrifice their future for daily bread resonates profoundly in a world still grappling with systemic poverty, pervasive food insecurity, and predatory lending practices that ensnare the vulnerable. This verse challenges us to move beyond mere sympathy to active empathy and the pursuit of systemic change. It calls us to consider how our economic systems, policies, and individual choices either uphold or undermine human dignity, and how we, as individuals and communities of faith, can actively advocate for and practice justice. Are we genuinely attentive to the cries of the vulnerable among us? Do we leverage our resources, influence, and voice to alleviate suffering and dismantle exploitative systems, or do we inadvertently contribute to them through apathy or complicity? The passage compels us to embody the biblical mandate for radical generosity, unwavering fairness, and robust mutual support, ensuring that no one in our sphere of influence is driven to ruin for the sake of basic survival.
Questions for Reflection
FAQ
What does "dearth" specifically imply in the context of Nehemiah 5:3, and how common was it?
Answer: In Nehemiah 5:3, "dearth" (Hebrew: רָעָב, ra'av) specifically implies a severe famine or widespread scarcity of grain. This was not merely a slight shortage but a critical lack of staple food, driving prices to exorbitant levels that made basic sustenance unattainable for many. Such famines were unfortunately common occurrences in the ancient Near East, often caused by prolonged droughts, pestilence, or the disruption of agricultural cycles due to warfare or political instability. The biblical narrative frequently mentions periods of famine, such as the seven-year famine during Joseph's time in Genesis 41 or the severe famine in the days of Elisha in 2 Kings 8:1. For an agrarian society like post-exilic Judah, a dearth meant an immediate and existential threat, forcing families into desperate measures like mortgaging their land, which was their primary source of livelihood and security.
Why was mortgaging land, vineyards, and houses such a serious and desperate act for the Israelites?
Answer: Mortgaging land, vineyards, and houses was an act of extreme desperation because these assets represented the very foundation of an Israelite family's economic stability, social standing, and, crucially, their covenantal inheritance. According to Mosaic Law, land was considered a divine gift to each tribe and family, not to be permanently alienated (e.g., Leviticus 25:23). It was the primary means by which a family sustained itself, passed on an inheritance to future generations, and maintained its identity and place within the tribal structure. To mortgage or sell one's land, vineyards, or even one's dwelling meant risking the permanent loss of this foundational inheritance, potentially leading to perpetual poverty, servitude, and the dissolution of the family's place in the community. It indicated that all other resources had been exhausted, and survival itself was at stake, highlighting a profound breakdown of the protective social and economic principles embedded in the covenant.
CHRIST-CENTERED FULFILLMENT
The desperate cries of those in Nehemiah 5:3, burdened by debt and forced to sacrifice their inheritance for mere survival, find profound resonance and ultimate fulfillment in the person and redemptive work of Jesus Christ. Their plight vividly illustrates humanity's universal condition of being indebted—not merely economically, but spiritually, enslaved by the debt of sin. Just as the Israelites were exploited by their own brethren, humanity is enslaved by sin and its devastating consequences, leading to a spiritual "dearth" and a forfeiture of our true, eternal inheritance. Jesus, the ultimate Kinsman-Redeemer, enters into our desperate human condition. He identifies deeply with the poor and marginalized, proclaiming good news to them and liberation to the captives, as prophesied in Isaiah 61:1 and powerfully affirmed by Jesus Himself in Luke 4:18-19. Through His sacrificial death on the cross, He paid the ultimate debt that we could never repay, canceling the record of debt that stood against us (Colossians 2:13-14). He not only redeems us from spiritual bondage but also restores our lost inheritance, granting us adoption as children of God and co-heirs with Him (Romans 8:17). Furthermore, Jesus's radical teachings on justice, the proper use of wealth, and compassionate care for the poor (Matthew 25:31-46; Luke 6:20-21) call His followers to embody His compassion, to actively work against economic injustice, and to create communities where no one is forced to mortgage their dignity or future for basic survival, thereby reflecting the values and coming reality of His kingdom.