TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 7:5–73. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here another good project of Nehemiah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of the inhabitants than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the country, that he might bring them back, and what families could in any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depends upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation to keep the balance even between the city and country, that the metropolis be not so extravagantly large as to drain and impoverish the country, nor yet so weak as not to be able to protect it. Now observe,
I.Whence this good design of Nehemiah's came.
He owns, My God put it into my heart, Neh 7:5. Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts; for every good gift and every good work are from above. He gives knowledge; he gives grace; all is of him, and therefore all must be to him. What is done by human prudence must be ascribed to the direction of divine Providence; he that teaches the husbandman his discretion (Isa 28:26) teaches the statesman his.
II.What method he took in prosecution of it.
1.He called the rulers together, and the people, that he might have an account of the present state of their families - their number and strength, and where they were settled. It is probable that when he summoned them to come together he ordered them to bring such an account along with them out of their several districts. And I doubt they were not so many but that it might be soon done.
2.He reviewed the old register of the genealogy of those who came up at the first, and compared the present accounts with that; and here we have the repetition of that out of Ezra 2. The title is the same here (Neh 7:6, Neh 7:7) as there (Ezr 2:1): These are the children of the province, etc. Two things are here repeated and recorded a second time from thence - the names and numbers of their several families, and their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services of his spiritual Israel, and the particular notice he takes of them. He knows those that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them.
(1.)Here is an account of the heads of the several families that first came up, v. 6-69. As to this,
[1.]Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families and building them up. By this means likewise their genealogies would be preserved, and the distinction of their families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards were endless. But,
[2.]There are many differences in the numbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over (one or two perhaps); and therefore I cannot think, as some do, that that was the number of these families at their first coming and this as they were now, which was at least forty years after (some make it much more); for we cannot suppose so many families to be not at all, or but little, altered in their numbers in all that time; therefore what differences there are we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken. Or perhaps one was the account of them when they set out from Babylon with Zerubbabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. These were not of such importance as that they should keep any strict account of them.
(2.)Here is an account of the offerings which were given towards the work of God, Neh 7:70, etc. This differs much from that in Ezr 2:68, Ezr 2:69, and it may be questioned whether it refers to the same contribution; here the tirshatha, or chief governor, who there was not mentioned, begins the offering; and the single sum mentioned there exceeds all those here put together; yet it is probable that it was the same, but that followed one copy of the lists, this another; for the last verse is the same here that it was Ezr 2:70, adding Ezr 3:1. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy and chronology, but on the great things of the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.
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Summary
Nehemiah 7:46 is a precise entry within the comprehensive register of those who returned from Babylonian exile to Judah, meticulously identifying three specific families belonging to the Nethinims: Ziha, Hashupha, and Tabbaoth. This verse underscores the post-exilic community's commitment to detailed record-keeping, highlighting the inclusive nature of God's restored people and affirming that every individual, irrespective of their assigned role, was accounted for and deemed essential to the re-establishment of the temple and the nation's spiritual and social fabric.
Context
Literary Context
Nehemiah 7:46 is embedded within a lengthy and detailed census that constitutes the majority of Nehemiah chapter 7. This chapter serves as a vital register of the people who returned from Babylonian captivity to Judah, intentionally mirroring an earlier, similar list found in Ezra chapter 2. Following the successful completion of the wall of Jerusalem in Nehemiah 6:15, Nehemiah's focus strategically shifts from physical reconstruction to the equally crucial task of re-populating and spiritually organizing the city. The inclusion of diverse groups such as priests, Levites, singers, gatekeepers, ordinary Israelites, and specifically the Nethinims, demonstrates the comprehensive nature of this demographic and spiritual re-ordering. The meticulous listing emphasizes the paramount importance of lineage and identity in establishing the post-exilic community's continuity, legitimacy, and adherence to covenantal principles.
Historical & Cultural Context
The return from Babylonian exile, initiated by Cyrus's decree in Ezra 1:1-4, marked a profoundly pivotal moment in Israelite history. After decades of displacement and the destruction of their temple, the returning exiles faced the daunting task of rebuilding their land, their sacred structures, and their societal order. Accurate genealogical records were absolutely paramount in ancient Israel, particularly for establishing land claims, validating priestly lineage, confirming tribal identity, and ensuring the purity of worship. The Nethinims, a distinct class of temple servants, likely originated from non-Israelite captives or those dedicated to temple service, such as the Gibeonites, who were made perpetual servants of the sanctuary in Joshua 9:27. Their continued presence and inclusion in this vital census underscore their indispensable role in the daily operations and maintenance of the Second Temple, which was dedicated in Ezra 6:16. This period was characterized by a strong emphasis on covenant renewal, strict adherence to the Law of Moses, and the re-establishment of proper, ordered worship, all of which necessitated a well-structured and meticulously identified community.
Key Themes
This verse, as an integral part of the larger register, contributes significantly to several overarching themes within Nehemiah and the broader post-exilic literature. Firstly, it powerfully highlights Divine Order and Restoration, demonstrating God's meticulous and providential care in re-establishing His people and their societal structures after the profound disruption of exile. Every family, even those in seemingly humble or auxiliary roles like the Nethinims, was accounted for, signifying God's purposeful and detailed design for His covenant community. Secondly, it emphasizes the Inclusion and Intrinsic Value of All Servants, underscoring the theological truth that every member, regardless of their specific function or social standing, is vital to the effective functioning of God's house and the fulfillment of His purposes. The Nethinims, performing essential but often unseen tasks, are given equal prominence in this list, illustrating that all faithful service is honored and valued by God. Finally, the detailed enumeration reinforces Historical Accuracy and Continuity, affirming the identity and lineage of the returning exiles, thereby ensuring a tangible link to their past covenant heritage and providing a foundational blueprint for future generations of God's people.
Exposition and Analysis
Key Word Analysis
Derived from the Hebrew root nathan (נָתַן), meaning "to give" or "to place," Nâthîyn literally translates to "one given" or "the dedicated ones." In the plural, as used here, it refers to a specific class of temple servants who were not of Levitical or priestly lineage but were consecrated to perform the more menial and laborious tasks associated with the sanctuary. These duties included drawing water, hewing wood, and general maintenance, thereby enabling the priests and Levites to focus on their sacred ritual and teaching responsibilities. Their origin is often traced to the Gibeonites, who were made perpetual servants of the sanctuary (Joshua 9:27). Their inclusion in this post-exilic register signifies their ongoing and crucial role in the re-establishment and daily operation of the Second Temple, underscoring their indispensable contribution to the worship life of the restored community.
The Hebrew term bên (בֵּן), meaning "son" or "child," is used here in its plural form to denote "sons of" or "children of," signifying descendants or members of a particular family or clan. Its repeated use ("the children of Ziha, the children of Hashupha, the children of Tabbaoth") emphasizes the genealogical nature of the list, meticulously tracing individuals through their paternal lineage. This highlights the profound importance of family identity and continuity within the Israelite community, especially after the profound disruption of the Babylonian exile. By establishing their rightful place and heritage within the restored nation, this term reinforces the meticulous nature of the census and the community's desire for order and legitimacy.
This proper name, meaning "nakedness" (from the root chasaph, "to strip, lay bare"), identifies one of the Nethinim families returning from exile. While the etymology might suggest a past condition or origin, in this context, it primarily serves as a distinct identifier for a specific lineage within the Nethinim class. Its inclusion, alongside Ziha and Tabbaoth, underscores the meticulous detail of the census, which sought to account for every family unit contributing to the re-establishment of Jerusalem and the temple service, regardless of their historical background or the meaning of their names.
This proper name, meaning "rings" (plural of tabba'at, "ring"), identifies another specific family of Nethinims. Like Hashupha and Ziha, its primary function in this verse is to denote a distinct lineage that returned from exile and resumed its service to the temple. The name itself, "rings," might metaphorically suggest connection, continuity, or perhaps even a trade or characteristic associated with the family's origin, though its precise significance beyond identification is not explicitly stated. Its inclusion further exemplifies the comprehensive and detailed nature of the census, ensuring that all contributing families, even those in auxiliary roles, were properly recorded and recognized.
Verse Breakdown
"The Nethinims:"
This introductory phrase immediately identifies the specific category of temple servants whose families are about to be listed. It sets the context for understanding the role and status of the individuals named, distinguishing them from priests, Levites, or other Israelite families, and signaling the meticulous organization of the returning community.
"the children of Ziha,"
This clause introduces the first family or clan of Nethinims specifically accounted for in this verse. "Ziha" (צִיחָא, Tsîychâʼ) is a proper name, likely representing the progenitor or head of this particular Nethinim family. Its inclusion signifies that this family unit, despite its non-Israelite origin and servant status, was recognized, registered, and held a legitimate, albeit distinct, place within the returning community.
"the children of Hashupha,"
This clause presents the second Nethinim family enumerated. "Hashupha" (חֲשֻׁפָא, Chăsûwphâʼ) is another proper name, indicating a distinct family line within the Nethinim class. The repetition of the phrase "the children of" reinforces the genealogical structure of the census and highlights the meticulous nature of the record-keeping, ensuring that each family's identity was clearly established.
"the children of Tabbaoth,"
The final clause in this verse lists the third Nethinim family. "Tabbaoth" (טַבָּאוֹת, Ṭabbâʻôwth) completes the enumeration of these specific Nethinim families. The listing of these three names, out of many Nethinim families (as seen in other verses within the chapter), suggests they were either prominent representatives or simply part of the comprehensive accounting, underscoring the thoroughness of the register and the integral role these families played in the restored community.
Literary Devices
Nehemiah 7:46 primarily employs Enumeration and Repetition as its key literary devices, characteristic of genealogical and census lists. The verse is an isolated entry within a larger, extensive list that systematically enumerates the returning exiles, demonstrating a meticulous and comprehensive accounting of the community members. Within this specific verse, the prominent Repetition of the phrase "the children of" (Hebrew: b'nei) before each family name ("the children of Ziha, the children of Hashupha, the children of Tabbaoth") serves to reinforce the genealogical structure and emphasizes the familial units being registered. This repetitive pattern creates a rhythmic, almost litany-like quality, underscoring the importance of lineage and the thoroughness of the census. While not a direct Symbolism in the traditional sense, the very act of listing these names, even those of temple servants, implicitly symbolizes the divine order being re-established and the inclusive nature of God's restored people, where every part, no matter how seemingly humble, is seen, valued, and essential to the whole.
Theological and Thematic Connections
Nehemiah 7:46, by meticulously listing families of Nethinims, profoundly illustrates God's meticulous care for His people and the intrinsic value He places on every member within His community. It underscores the theological principle that all service rendered to God, regardless of its perceived prominence or humility, is essential and honored in His sight. Just as the Nethinims performed the necessary, often unseen, tasks that enabled the temple worship to function properly, so too does God orchestrate His kingdom through diverse gifts and roles, ensuring that the entire body works in harmony for His glory. This detailed record is a powerful testament to God's unwavering commitment to restoring order and purpose to His covenant people, demonstrating that His plan of redemption encompasses and values every individual, affirming their place and contribution within His divine design.
Reflection and Application
Nehemiah 7:46, though seemingly a simple list of names, carries profound implications for our understanding of community, service, and divine order in the contemporary church. It challenges us to look beyond superficial roles, social hierarchies, or perceived prominence, and instead recognize the inherent dignity and indispensable value of every individual within God's family. In a world often driven by status, recognition, and outward achievement, this verse powerfully reminds us that true significance and spiritual impact often lie in faithful, humble service, no matter how unseen or unheralded by human eyes. It encourages us to cultivate an attitude of deep appreciation and active affirmation for those who serve in "behind-the-scenes" capacities within our own congregations and ministries, understanding that their contributions are just as vital to the overall health, functioning, and spiritual vitality of the body of Christ. Furthermore, this passage offers profound reassurance that God meticulously sees and profoundly values our faithfulness in every sphere of life and service, inviting us to serve Him wholeheartedly, with diligence and joy, in whatever capacity He has placed us, trusting implicitly in His meticulous and perfect plan for our lives and His church.
Questions for Reflection
FAQ
What exactly were the Nethinims, and why are they listed in Nehemiah?
The Nethinims were a distinct class of temple servants in ancient Israel, whose name literally means "the given ones" or "dedicated ones." They were primarily responsible for performing the more laborious and often menial tasks associated with the temple, such as drawing water, cutting wood, and general maintenance. This allowed the priests and Levites to focus on their specific ritual, teaching, and administrative duties. Their origin is often traced back to the Gibeonites, who were made perpetual servants of the sanctuary in Joshua 9:27, and later supplemented by foreign captives of war dedicated to temple service. They are listed in Nehemiah 7, as well as in Ezra 2 and Ezra 8:20, because they were an indispensable and recognized part of the post-exilic community that returned from Babylon. Their inclusion in this detailed register underscores their vital role in the re-establishment of temple worship and the overall functioning of the restored nation, highlighting that every part of the community, regardless of social standing or origin, was essential to God's meticulous plan for His people.
Christ-Centered Fulfillment
The meticulous accounting of the Nethinims in Nehemiah 7:46, highlighting the intrinsic value of every servant in God's house, finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant community. Just as the Nethinims were "given ones" (from the Hebrew nathan, "to give") dedicated to the service of the earthly temple, Christ himself is the ultimate "Given One," the Lamb of God who takes away the sin of the world, supremely given by the Father for the redemption of humanity (John 3:16). In the New Testament, the church is described as the new, spiritual temple, built of living stones (1 Peter 2:5), where every believer, regardless of their background, social status, or perceived prominence, is a "given one" to Christ, equipped by the Holy Spirit for diverse service within His body (Ephesians 4:11-12). The inclusion of the Nethinims, often non-Israelite in origin, powerfully foreshadows the radical inclusivity of the gospel, where in Christ "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Through Christ, the meticulous order and intrinsic value of every member, once seen in the Old Covenant temple system, are perfectly realized in the diverse yet unified body of Christ, where every gift, every act of service, and every individual, no matter how humble or unseen, contributes indispensably to the building up of the church and the ultimate glory of God (1 Corinthians 12:27).