Nehemiah 1:10
Parallel Verses
English Standard Version
They are your servants and your people, whom you have redeemed by your great power and by your strong hand.

King James Bible
Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.

American Standard Version
Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.

Douay-Rheims Bible
And these are thy servants, and thy people : whom thou hast redeemed by thy great strength, and by thy mighty hand.

English Revised Version
Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.

Webster's Bible Translation
Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand.

Nehemiah 1:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This description of the state of the returned captives plunged Nehemiah into such deep affliction, that he passed some days in mourning, fasting, and prayer. Opinions are divided with respect to the historical relation of the facts mentioned Nehemiah 1:3. Some older expositors thought that Hanani could not have spoken of the destruction of the walls and gates of Jerusalem by the Babylonians, because this was already sufficiently known to Nehemiah, but of some recent demolition on the part of Samaritans and other hostile neighbours of the Jews; in opposition to which, Rambach simply replies that we are told nothing of a restoration of the wall of Jerusalem by Zerubbabel and Ezra. More recently Ewald (Geschichte, iv. p. 137f.) has endeavoured to show, from certain psalms which he transposes to post-Babylonian times, the probability of a destruction of the rebuilt wall, but gives a decided negative to the question, whether this took place during the thirteen years between the arrivals of Ezra and Nehemiah. "For," says he, "there is not in the whole of Nehemiah's record the most distant hint that the walls had been destroyed only a short time since; but, on the contrary, this destruction was already so remote an event, that its occasion and authors were no longer spoken of." Vaihinger (Theol. Stud. und Krit., 1857, p. 88, comp. 1854, p. 124f.) and Bertheau are of opinion that it indisputably follows from Nehemiah 1:3-4, as appearances show, that the walls of Jerusalem were actually rebuilt and the gates set up before the twentieth year of Artaxerxes, and that the destruction of this laborious work, which occasioned the sending of an embassy to the Persian court, was of quite recent occurrence, since otherwise Nehemiah would not have been so painfully affected by it. But even the very opposite opinion held concerning the impression made upon the reader by these verses, shows that appearances are deceitful, and the view that the destruction of the walls and gates was of quite recent occurrence is not implied by the words themselves, but only inserted in them by expositors. There is no kind of historical evidence that the walls of Jerusalem which had been destroyed by the Chaldeans were once more rebuilt before Nehemiah's arrival.

The documents given by Ezra 4:8-22, which are in this instance appealed to, so far from proving the fact, rather bear testimony against it. The counsellor Rehum and the scribe Shimshai, in their letter to Artaxerxes, accuse indeed the Jews of building a rebellious and bad city, of restoring its walls and digging its foundations (Ezra 4:12); but they only give the king to understand that if this city be built and its walls restored, the king will no longer have a portion on this side the river (Ezra 4:16), and hasten to Jerusalem, as soon as they receive the king's decision, to hinder the Jews by force and power (Ezra 4:23). Now, even if this accusation were quite well founded, nothing further can be inferred from it than that the Jews had begun to restore the walls, but were hindered in the midst of their undertaking. Nothing is said in these documents either of a rebuilding, i.e., a complete restoration, of the walls and setting up of the gates, or of breaking down the walls and burning the gates. It cannot be said that to build a wall means the same as pulling down a wall already built. Nor is anything said in Nehemiah 1:3 and Nehemiah 1:4 of a recent demolition. The assertion, too, that the destruction of this laborious work was the occasion of the mission of Hanani and certain men of Judah to the Persian court (Vaihinger), is entirely without scriptural support. In Nehemiah 1:2 and Nehemiah 1:3 it is merely said that Hanani and his companions came from Judah to Nehemiah, and that Nehemiah questioned them concerning the condition of the Jews in the province of Judah, and concerning Jerusalem, and that they answered: The Jews there are in great affliction and reproach, for the wall of Jerusalem is broken down (מפרצת is a participle expressing the state, not the praeter. or perfect, which would be found here if a destruction recently effected were spoken of). Nehemiah, too, in Nehemiah 2:3 and Nehemiah 2:17, only says: The city of my fathers' sepulchres (Jerusalem) lieth desolate (חרבה is an adjective), not: has been desolated. Nor can a visit on the part of Jews from Judah to their compatriot and relative, the king's cup-bearer, be called a mission to the Persian court. - With respect also to the deep affliction of Nehemiah, upon which Bertheau lays so much stress, it by no means proves that he had received a terrible account of some fresh calamity which had but just befallen the community at Jerusalem, and whose whole extent was as yet unknown to him. Nehemiah had not as yet been to Jerusalem, and could not from his own experience know the state of affairs in Judah and Jerusalem; hence he questioned the newly arrived visitors, not concerning the latest occurrences, but as to the general condition of the returned captives. The fact of the destruction of Jerusalem by the Chaldees could not, of course, be unknown to him; but neither could he be ignorant that now ninety years since a great number of captives had returned to their homes with Zerubbabel and settled in Judah and Jerusalem, and that seventy years since the temple at Jerusalem had been rebuilt. Judging from these facts, he might not have imagined that the state of affairs in Judah and Jerusalem was so bad as it really was. When, then, he now learnt that those who had returned to Judah were in great affliction, that the walls of the town were still lying in ruins and its gates burned, and that it was therefore exposed defenceless to all the insults of hostile neighbours, even this information might well grieve him. It is also probable that it was through Hanani and his companions that he first learnt of the inimical epistle of the royal officials Rehum and Shimshai to Artaxerxes, and of the answer sent thereto by that monarch and thus became for the first time aware of the magnitude of his fellow-countrymen's difficulties. Such intelligence might well be such a shock to him as to cause the amount of distress described Nehemiah 1:4. For even if he indulged the hope that the king might repeal the decree by which the rebuilding of the wall had been prohibited till further orders, he could not but perceive how difficult it would be effectually to remedy the grievous state in which his countrymen who had returned to the land of their fathers found themselves, while the disposition of their neighbours towards them was thus hostile. This state was indeed sufficiently distressing to cause deep pain to one who had a heart alive to the welfare of his nation, and there is no need for inventing new "calamities," of which history knows nothing, to account for the sorrow of Nehemiah. Finally, the circumstance that the destruction of the walls and burning of the gates are alone mentioned as proofs of the affliction and reproach which the returned exiles were suffering, arises simply from an intention to hint at the remedy about to be described in the narrative which follows, by bringing this special kind of reproach prominently forward.

Nehemiah 1:10 Parallel Commentaries

Treasury of Scripture Knowledge

Now these

Exodus 32:11 And Moses sought the LORD his God, and said, LORD, why does your wrath wax hot against your people...

Deuteronomy 9:29 Yet they are your people and your inheritance, which you brought out by your mighty power and by your stretched out arm.

Isaiah 63:16-19 Doubtless you are our father, though Abraham be ignorant of us, and Israel acknowledge us not: you, O LORD, are our father...

Isaiah 64:9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech you, we are all your people.

Daniel 9:15 And now, O Lord our God, that have brought your people forth out of the land of Egypt with a mighty hand, and have gotten you renown...

whom

Exodus 15:13 You in your mercy have led forth the people which you have redeemed: you have guided them in your strength to your holy habitation.

Deuteronomy 15:15 And you shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you...

Psalm 74:2 Remember your congregation, which you have purchased of old; the rod of your inheritance, which you have redeemed; this mount Zion...

thy strong

Exodus 6:1 Then the LORD said to Moses, Now shall you see what I will do to Pharaoh: for with a strong hand shall he let them go...

Exodus 13:9 And it shall be for a sign to you on your hand, and for a memorial between your eyes, that the LORD's law may be in your mouth...

Psalm 136:12 With a strong hand, and with a stretched out arm: for his mercy endures for ever.

Daniel 9:15 And now, O Lord our God, that have brought your people forth out of the land of Egypt with a mighty hand, and have gotten you renown...

Cross References
Exodus 6:6
Say therefore to the people of Israel, 'I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment.

Exodus 32:11
But Moses implored the LORD his God and said, "O LORD, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand?

Deuteronomy 9:29
For they are your people and your heritage, whom you brought out by your great power and by your outstretched arm.'

Psalm 136:12
with a strong hand and an outstretched arm, for his steadfast love endures forever;

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