Nehemiah 1_5_11 notes

1:4–11 This is the first of 12 prayers recorded in the book. The prayer is in the form of an inclusio, which occurs when similar or identical phrases, motifs, or episodes begin and end a literary unit. The words of Nehemiah’s prayer are an allusion to Deut 30:1–4. At times, Nehemiah paraphrases the text; at other times he directly quotes it.

1:4 I sat A customary posture during mourning and fasting (Ezra 9:3; Job 2:8, 13).

mourned Nehemiah’s mourning likely went on for four months—until the events of Neh 2.

1:5 great and awesome These words were originally used to describe Yahweh in Deut 7:21. Nehemiah also uses them in Neh 4:14 and 9:32.

covenant and loyal love Linking covenant with chesed—the Hebrew word for Yahweh’s covenant love—suggests that Yahweh would honor the covenant He made with His people because of His loyal love.

Chesed Word Study

the ones who love him and for those who keep his commands A reference to Exod 20:6 and Deut 5:10. Daniel uses this same phraseology to begin his prayer concerning the 70 years of captivity predicted by Jeremiah (Dan 9:4).

1:6 your eyes open to hear the prayer of Nehemiah uses these figures of speech to indicate that he wanted Yahweh to answer his prayer. The use of “eyes open” in reference to God’s listening to prayer is also found in 1 Kgs 8:52.

your servant The Hebrew word used here appears eight times in this prayer to refer to Nehemiah himself, Moses, or the people of Israel in general.

by day and by night Nehemiah uttered this prayer on a regular basis for the four months between the report of Hanani and the cupbearer’s opportunity to make his request of the king.

1:7 the commands, regulations, and judgments Nehemiah uses three different Hebrew terms synonymously to refer to God’s law. The variation and repetition is similar to that of psalms praising the Law like Psalm 19 or Psalm 119 (compare Psa 19:7–9).

your servant Moses Nehemiah is referring to the entirety of the law of Moses.

1:9 the place Refers to the city of Jerusalem (Deut 12:5, 11; 1 Kgs 11:13).

1:10 you have redeemed The Hebrew term for “to redeem” refers to paying to liberate a person from slavery—a ransom.

by your strong hand Alludes to Exod 32:11 and other passages (see Deut 7:8; 9:26) where the same phrases are used in reference to Yahweh’s redemption of the nation from Egypt.

1:11 this man Refers to the Persian king, Artaxerxes. As the king’s cupbearer, Nehemiah would ordinarily use a title of honor and respect for his king. Nehemiah may use this phrase to emphasize that the powerful Persian king was a mere man in comparison to Nehemiah’s God.

Neh. 1:5–11. Nehemiah’s prayer, as given in these verses, comprises the prayers which he prayed day and night, during the period of his mourning and fasting (v. 4 comp. v. 6), to his faithful and covenant God, to obtain mercy for his people, and the divine blessing upon his project for their assistance.

Neh. 1:5. The invocation of Jahve as: Thou God of heaven, alludes to God’s almighty government of the world, and the further predicates of God, to His covenant faithfulness. “Thou great and terrible God” recalls Deut. 7:21, and “who keepest covenant and mercy,” etc., Deut. 7:9 and Ex. 20:5, 6.

Neh. 1:6. “Let Thine ear be attentive, and Thine eyes open,” like 2 Chron. 6:40, 7:15—לִשְׁמֹעַ, that Thou mayest hearken to the prayer of Thy servant, which I pray, and how I confess concerning … מִתְדֶּה still depends upon אֲשֶׁר in the sense of: and what I confess concerning the sins. הַיֹּום does not here mean to-day, but now, at this time, as the addition “day and night” compared with יָמִים in v. 4 shows. To strengthen the communicative form חָטָאנוּ לָךְ, and to acknowledge before God how deeply penetrated he was by the feeling of his own sin and guilt, he adds: and I and my father’s house have sinned.

Neh. 1:7. We have dealt very corruptly against Thee. חֲבֹל is the inf. constr. instead of the infin. abs., which, before the finite verb, and by reason of its close connection therewith, becomes the infin. constr., like הֱיֹות אֶהְיֶה, Ps. 50:21; comp. Ewald, § 240, c. The dealing corruptly against God consists in not having kept the commandments, statutes, and judgments of the law.

Neh. 1:8, 9. With his confession of grievous transgression, Nehemiah combines the petition that the Lord would be mindful of His word declared by Moses, that if His people, whom He had scattered among the heathen for their sins, should turn to Him and keep His commandments, He would gather them from all places where He had scattered them, and bring them back to the place which He had chosen to place His name there. This word (הַדָּבָר) he designates, as that which God had commanded to His servant Moses, inasmuch as it formed a part of that covenant law which was prescribed to the Israelites as their rule of life. The matter of this word is introduced by לֵאמֹר: ye transgress, I will scatter; i.e., if ye transgress by revolting from me, I will scatter you among the nations,—and ye turn to me and keep my commandments (i.e., if ye turn to me and …), if there were of you cast out to the end of heaven (i.e., to the most distant regions where the end of heaven touches the earth), thence will I gather you, etc. נִדָּח, pat. Niphal, with a collective meaning, cast-out ones, like Deut. 30:4. These words are no verbal quotation, but a free summary, in which Nehemiah had Deut. 30:1–5 chiefly in view, of what God had proclaimed in the law of Moses concerning the dispersion of His people among the heathen if they sinned against Him, and of their return to the land of their fathers if they repented and turned to Him. The clause: if the cast-out ones were at the end of heaven, etc., stands verbally in v. 4. The last words, v. 9, “(I will bring them) to the place which I have chosen, that my name may dwell there,” are a special application of the general promise of the law to the present case. Jerusalem is meant, where the Lord caused His name to dwell in the temple; comp. Deut. 12:11. The entreaty to remember this word and to fulfil it, seems ill adapted to existing circumstances, for a portion of the people were already brought back to Jerusalem; and Nehemiah’s immediate purpose was to pray, not for the return of those still sojourning among the heathen, but for the removal of the affliction and reproach resting on those who were now at Jerusalem. Still less appropriate seems the citation of the words: If ye transgress, I will scatter you among the nations. It must, however, be remembered that Nehemiah is not so much invoking the divine compassion as the righteousness and faithfulness of a covenant God, the great and terrible God that keepeth covenant and mercy (v. 5). Now this, God had shown Himself to be, by fulfilling the threats of His law that He would scatter His faithless and transgressing people among the nations. Thus His fulfilment of this one side of the covenant strengthened the hope that God would also keep His other covenant word to His people who turned to Him, viz., that He would bring them again to the land of their fathers, to the place of His gracious presence. Hence the reference to the dispersion of the nation among the heathen, forms the actual substructure for the request that so much of the promise as yet remained unfulfilled might come to pass. Nehemiah, moreover, views this promise in the full depth of its import, as securing to Israel not merely an external return to their native land, but their restoration as a community, in the midst of whom the Lord had His dwelling, and manifested Himself as the defence and refuge of His people. To the re-establishment of this covenant relation very much was still wanting. Those who had returned from captivity had indeed settled in the land of their fathers; and the temple in which they might worship God with sacrifices, according to the law, was rebuilt at Jerusalem. But notwithstanding all this, Jerusalem, with its ruined walls and burned gates, was still like a city lying waste, and exposed to attacks of all kinds; while the inhabitants of Jerusalem and the cities of Judah were loaded with shame and contempt by their heathen neighbours. In this sense, Jerusalem was not yet restored, and the community dwelling therein not yet brought to the place where the name of the Lord dwelt. In this respect, the promise that Jahve would again manifest Himself to His repentant people as the God of the covenant was still unfulfilled, and the petition that He would gather His people to the place which He had chosen to put His name there, i.e., to manifest Himself according to His nature, as testified in His covenant (Ex. 34:6, 7), quite justifiable. In v. 10 Nehemiah supports his petition by the words: And these (now dwelling in Judah and Jerusalem) are Thy servants and Thy people whom Thou hast redeemed, etc. His servants who worship Him in His temple, His people whom He has redeemed from Egypt by His great power and by His strong arm, God cannot leave in affliction and reproach. The words: “redeemed with great power” … are reminiscences from Deut. 7:8, 9:26, 29, and other passages in the Pentateuch, and refer to the deliverance from Egypt.

Neh. 1:11. The prayer closes with the reiterated entreaty that God would hearken to the prayer of His servant (i.e., Nehemiah), and to the prayer of His servants who delight to fear His name (יִרְאָה, infin. like Deut. 4:10 and elsewhere), i.e., of all Israelites who, like Nehemiah, prayed to God to redeem Israel from all his troubles. For himself in particular, Nehemiah also request: “Prosper Thy servant to-day (הַיֹּום like v. 6; לְעַבְדְּךָ may be either the accusative of the person, like 2 Chron. 26:5, or the dative: Prosper his design unto Thy servant, like 2:20), and give him to mercy (i.e., cause him to find mercy; comp. 1 Kings 8:50; Ps. 106:46) before the face of this man.” What man he means is explained by the following supplementary remark, “And I was cup-bearer to the king,” without whose favour and permission Nehemiah could not have carried his project into execution (as related in Neh. 2).

1:4. Nehemiah’s response. The response of Nehemiah was in fact typical of Jews who were confronted with tragedy (see Ezra 9:3–5). Mourning was often accompanied with the shaving of the head and beard. Fasting was often added to prayer so the individual could concentrate wholly on the issue at hand, at the expense of physical needs.

1:4. “God of heaven” in Zoroastrianism. The term “God of heaven” was well-known in the Persian empire and had become part of the religious language of the Jews. The term is also found in the Jewish correspondence in texts from Elephantine in Egypt dating to the fifth century b.c. The origin of the term can be traced to Zoroaster, an Iranian holy man who probably lived in the late second millennium b.c., although his exact dates are not known and remain controversial. Zoroastrianism had become the religion of the Persian kings by the time of Darius I (r. 521–486 b.c.). The Zoroastrians worshiped the “God of heaven,” known as Ahura Mazda, an eternal being with moral designs. They also acknowledged the existence of an evil deity who was the exact counterpart to Ahura Mazda and equal to him in power. Nehemiah, however, does not hesitate to attribute this familiar title to Yahweh.

1:11. cupbearer. The cupbearer in the ancient Near Eastern court held a very important position. He had direct access to the king and thus had great influence. Texts and reliefs describe cupbearers in Assyrian and Persian courts. The cupbearer was in close proximity to the king’s harem and thus was often a eunuch, although there is no evidence that this was the case with Nehemiah. Later sources identify the cupbearer as the wine taster. In addition he was the bearer of the signet ring and was chief financial officer.

Nehemiah is devastated by the news. He is in a difficult position. Some years ago, the king received a report from local officials about Jerusalem, which warned him that the city had a history of rebellion. In their opinion, a restored Jerusalem would make the region ungovernable. Following their advice, the king had issued a command that the rebuilding work should stop. It is very hard to reverse a royal decree!

Nehemiah prays about the problem. He accepts his own part in Israel’s disobedience. He draws on the warnings and promises of the books of Moses. The exile has been the fulfilment of a solemn warning, that if Israel was unfaithful to God, he would scatter her people to far countries (Leviticus 26:33). But there is also mercy. If God’s people repent, he will gather them back to their homeland (Deuteronomy 30:1–5). Nehemiah asks God to open the way for him to talk to the king—who is, after all, only a fellow human being.

B. Nehemiah’s prayer (1:4–11). The normal response would be to rush in before the king with a petition to help the Judeans but Nehemiah knows better than to act rashly. Artaxerxes had acceeded to the request by Judea’s enemies to destroy what had been accomplished already, and Nehemiah realizes he has to appeal to a higher King for help. Therefore, he asks God himself to intervene on behalf of his people.

Nehemiah weeps, mourns, and fasts before the God of heaven, appealing to the “great and awesome God,” but to a God who is also a God of love who remembers those who love him and obey his commands (Deut. 10:12–21). His prayer includes: (1) a cry for God’s ears to be attentive and his eyes open to what his servant has to say on behalf of the Judeans; (2) a confession of sin to God in intercession for his people who have acted wickedly and are in exile as a just punishment by God for their sins; (3) a call upon God to remember his promise to Moses that when Israel would, in exile, confess their sins and pledge themselves to obey his word, then he would bring them back to their homeland (Deut. 32:36–43); (4) a reminder to God that the remnant who had returned to the land are indeed his servants whom he has redeemed; and (5) a plea that God’s ears be attentive to the prayer of his servant as well as the prayers of all those who delight to honor his name. Nehemiah also asks God for success in the presence of Artaxerxes.

As cupbearer to Artaxerxes, Nehemiah has a high position, ministering at close range to the monarch and his family and other notables during mealtimes. God will use Nehemiah’s position to help Judea. Artaxerxes will be so moved that he will give his cupbearer political power to help his people. The decrees against Judea by this very king will now be overturned. The people of Judea do not realize at this point in time that their plight is to be changed, but already the machinery is set in motion to bring them relief.

1:4–11 Nehemiah had a burden for the remnant in Judah. Even though he had not experienced their hardships, he identified with them, denying himself the luxuries of the palace in order to fast, mourn, and pray. He confessed their sins as his own and asked God to remember His Word and to be faithful in regathering His people as He had been righteous in scattering them. He also asked the Lord to grant him favor in the sight of the king, for a bold plan to aid his brethren was taking shape in his mind. For days he pleaded his case before the Most High.

Nehemiah is often used as an example of effective leadership. First, he had a vision of a goal to be achieved. After analyzing the problem, he decided on a proper course of action. Then he motivated others to share his vision and to become actively involved. Next we see him delegating authority and assigning tasks. He supervised the work and checked on performance until the project was satisfactorily completed.

1:1–11 Nehemiah’s Prayer

Nehemiah received a delegation of Jews led by Hanani in modern southwestern Iran, the winter palace of the Persian kings (Esth 1:2, 5; Dan 8:2). The visit was made in the month of Kislev (Nov.–Dec.) in the twentieth year (445 B.C.) of Artaxerxes I (464–124 B.C.; Neh 1:1–3). When Nehemiah heard Jerusalem was unprotected, he sought God’s help through fasting and prayer (1:4–11a). His appeal was based on God’s covenant with Israel as given in Deuteronomy. There the Lord threatened the unfaithful but also promised to assist the repentant (compare Deut 28:14; 30:1–4; 9:29). As the king’s cupbearer, Nehemiah ended his petition by anticipating an audience with Artaxerxes (“this man,” 1:11). Nehemiah’s burden for Jerusalem required his personal involvement. The “cupbearer” was a personal butler who functioned as the king’s wine taster (1:11).

6, 7. Cf. Ezra’s confession of national sin (Ezr 9:6 ff.).

8, 9. Cf. Dt 30:1–5; also Solomon’s prayer in 1 K 8:46–53.

11. Now I was, etc., should introduce the next chapter.

4aBackground-Experience (b)When I heard these words,

bActionaI sat down

cSubsequentand wept

dStatusand mourned for days;

eStatusand I was fasting and praying before bthe God of heaven.

5aSpeechI said,

bExclamation“I beseech

SuppliedYou,

cAddressO Lord God of heaven,

dCharacterizationathe great and awesome God,

eCharacterizationbwho preserves the covenant and lovingkindness

fExpansionfor those who love Him and keep His commandments,

6aAppealalet Your ear now be attentive and Your eyes open

bExpansionto hear the prayer of Your servant

cElaborationwhich I am praying before You now, day and night,

dReasonon behalf of the sons of Israel Your servants,

eElaborationbconfessing the sins of the sons of Israel

fConfessionwhich we have sinned against You;

gTopic (h)cI and my father’s house

hConfessionhave sinned.

7aConfession“aWe have acted very corruptly against You

bConfessionand have not kept

cList-Itemthe commandments,

dList-Itemnor the statutes,

eList-Itemnor the ordinances

fElaborationbwhich You commanded Your servant Moses.

8aPrayer“Remember the word

bElaborationwhich You commanded Your servant Moses,

cSpeechsaying,

Supplied‘aIf

dTopic (e)you

eBackground-Condition (g)are unfaithful

fTopic (g)I

gPronouncementwill scatter you among the peoples;

9aBackground-Condition (f)abut if you return to Me

bElaboration (a)and keep My commandments

cElaboration (a)and do them,

dConcession (f)though those of you who have been scattered were in the most remote part of the heavens,

fPromiseI bwill gather them

eSource (f)from there

fPromiseand will bring them

gLocationcto the place

hElaborationwhere I have chosen

iPurposeto cause My name to dwell.’

10aTopic (b)“aThey

Suppliedare

bPronouncementYour servants and Your people

cElaborationwhom You redeemed by Your great power and by Your strong hand.

11aExclamation“O

bAddress (a)Lord,

cAppealI beseech You, amay Your ear be attentive

dExpansionto the prayer of Your servant

eExpansionand the prayer of Your servants

fCharacterizationwho delight to 1revere Your name,

gPrayerand make Your servant successful today

hPrayerand grant him compassion before this man.”

iTopic (j)Now I

jStatuswas the bcupbearer to the king.