Nehemiah's Final Reforms and Purification
Nehemiah 13:1-31
Neh.13.1 - Details
Original Text
Morphology
- ביום: PREP
- ההוא: DEM,ms,sg
- נקרא: VERB,niphal,perf,3,m,sg
- בספר: PREP+NOUN,m,sg,abs
- משה: NOUN,prop,m,sg,abs
- באזני: PREP+NOUN,f,pl,cstr
- העם: NOUN,m,sg,def
- ונמצא: CONJ+VERB,nip,perf,3,m,sg
- כתוב: ADJ,ptcp,pass,m,sg
- בו: PREP+PRON,3,m,sg
- אשר: PRON,rel
- לא: PART_NEG
- יבוא: VERB,qal,impf,3,m,sg
- עמני: NOUN,m,sg,abs
- ומאבי: CONJ+NOUN,m,sg,abs
- בקהל: PREP+NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- עד: PREP
- עולם: NOUN,m,sg,abs
Parallels
- Deuteronomy 23:3-6 (quotation): The explicit law forbidding Ammonites and Moabites from entering the assembly of the LORD; Neh 13:1 cites this Mosaic prohibition.
- Nehemiah 8:1-3 (structural): Public reading of the Book of the Law in the hearing of the people—same communal setting and practice as the reading 'in the ears of the people' in Neh 13:1.
- Ezra 10:3 (thematic): Leaders and people respond to violations of covenantal marriage laws and move to separate from foreign spouses—similar concern for purity of the assembly.
- Ruth 4:13-17 (allusion): Ruth the Moabitess is welcomed into Israel and becomes ancestor of David, posing a narrative contrast or interpretive tension with the Deuteronomic ban cited in Neh 13:1.
- Judges 11:12-28 (thematic): Diplomatic and military history with the Ammonites explaining Israel's antagonism toward Ammon/Moab—background context for exclusionary legislation.
Alternative generated candidates
- On that day they read from the book of Moses before the people; and it was found written there that no Ammonite or Moabite shall ever enter the assembly of God.
- And on that day they read in the book of Moses before the people, and it was found written there that no Ammonite or Moabite shall ever enter the assembly of God.
Neh.13.2 - Details
Original Text
Morphology
- כי: CONJ
- לא: PART_NEG
- קדמו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- בלחם: PREP+NOUN,m,sg,abs
- ובמים: CONJ+PREP+NOUN,m,pl,abs
- וישכר: CONJ+VERB,qal,impf,3,m,sg
- עליו: PREP,3,m,sg
- את: PRT,acc
- בלעם: NOUN,m,sg,abs
- לקללו: INF+VERB,qal,inf,3,m,sg
- ויהפך: VERB,qal,impf,3,m,sg
- אלהינו: NOUN,m,pl,abs,poss:1,pl
- הקללה: NOUN,f,sg,def
- לברכה: PREP+NOUN,f,sg,abs
Parallels
- Numbers 22:5-12 (thematic): Contextual background: Balak’s princes seek to hire Balaam to curse Israel—this is the episode Nehemiah alludes to when saying Balaam was paid to curse Israel.
- Numbers 23:8-11 (verbal): Balaam’s refusal to curse Israel—‘How shall I curse whom God has not cursed?’ echoes the idea that God prevented the intended curse (turning it aside).
- Deuteronomy 23:5 (verbal): Explicit wording parallels: ‘the LORD your God turned the curse into a blessing for you,’ mirroring Nehemiah’s claim that God changed the intended curse into a blessing.
- Jude 11 (allusion): Uses Balaam as a negative example—‘the error of Balaam for reward’—alludes to Balaam’s willingness to be hired to curse Israel, the same episode Nehemiah cites.
- 2 Peter 2:15-16 (allusion): Pauline/epistolary reference to Balaam’s wrongdoing and love of gain; later authors cite Balaam’s attempted curse-for-pay, connecting to Nehemiah’s mention of Balaam being hired to curse Israel.
Alternative generated candidates
- For they did not meet the children of Israel with bread and water, and they hired Balaam to curse them; but our God turned the curse into a blessing.
- For they did not meet the children of Israel with bread and water, but hired Balaam to curse them; yet our God turned the curse into a blessing.
Neh.13.3 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כשמעם: VERB,qal,perf,3,m,pl
- את: PRT,acc
- התורה: NOUN,f,sg,def
- ויבדילו: VERB,qal,wayyiqtol,3,m,pl
- כל: DET
- ערב: NOUN,m,sg,abs
- מישראל: PREP+NOUN,prop,m,sg
Parallels
- Ezra 10:11 (verbal): After the law is read leaders command the people to “separate yourselves from the peoples of the land” and to put away foreign wives—directly parallels Neh 13:3’s separation of non‑Israelites.
- Deuteronomy 7:3–4 (thematic): The law forbids intermarriage with the Canaanites and commands separation to preserve covenantal purity—provides the legal/theological basis for Nehemiah’s action.
- Exodus 12:38 (verbal): Speaks of an “erev rav” (mixed multitude) leaving Egypt—lexical parallel to the term ערב (erev) used in Neh 13:3 for non‑Israelite/mixed persons.
- 2 Kings 23:3 (structural): When the book of the law is read in Josiah’s day the people covenant and undertake sweeping reforms to remove foreign practices—structural parallel in which hearing the law triggers communal separation and reform.
Alternative generated candidates
- When the people heard the Law, they separated themselves from all the foreign peoples.
- When they had heard the law, they separated all the mixed peoples from Israel.
Neh.13.4 - Details
Original Text
Morphology
- ולפני: CONJ+PREP
- מזה: NOUN,m,sg,abs
- אלישיב: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- נתון: ADJ,m,sg,abs
- בלשכת: PREP+NOUN,f,sg,cons
- בית: NOUN,m,sg,abs
- אלהינו: NOUN,m,pl,abs,poss:1,pl
- קרוב: ADJ,m,sg,abs
- לטוביה: PREP+NOUN,prop,m,sg,abs
Parallels
- Nehemiah 13:7 (structural): Direct continuation of the same episode: Nehemiah finds Tobiah's household goods in the priestly chamber and expels them — the immediate consequence of Eliashib having given Tobiah a room.
- Nehemiah 13:8–9 (structural): Explains that Eliashib had provided lodging and provision for Tobiah and that temple rooms and storerooms had been misused — elaborates the situation summarized in 13:4.
- Nehemiah 6:17–18 (thematic): Describes Tobiah's alliance with Sanballat and the sympathy he received from some Jewish leaders; provides background for Tobiah's influence and why a priest might accommodate him.
- Nehemiah 2:10 (thematic): Early mention of Tobiah (and Sanballat) as enemies who despised the Jews and opposed rebuilding — establishes Tobiah's hostile stance that makes his residence near the temple scandalous.
- Malachi 1:6–8 (thematic): A prophetic rebuke of priests who profane the sanctuary and fail to honor God; thematically parallels the problem of a priest (Eliashib) enabling the temple's profanation by admitting an enemy into its chambers.
Alternative generated candidates
- Before this, Eliashib the priest had been appointed to the chamber of the house of our God, near Tobiah.
- And before this Eliashib the priest had been assigned a chamber in the courts of the house of our God, near Tobiah.
Neh.13.5 - Details
Original Text
Morphology
- ויעש: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- לשכה: NOUN,f,sg,abs
- גדולה: ADJ,f,sg,abs
- ושם: CONJ+NOUN,m,sg,abs
- היו: VERB,qal,perf,3,m,pl
- לפנים: PREP
- נתנים: ADJ,m,pl,abs
- את: PRT,acc
- המנחה: NOUN,f,sg,def
- הלבונה: NOUN,f,sg,def
- והכלים: CONJ+NOUN,m,pl,def
- ומעשר: CONJ+NOUN,m,sg,abs
- הדגן: NOUN,m,sg,def
- התירוש: NOUN,m,sg,def
- והיצהר: CONJ+NOUN,m,sg,def
- מצות: NOUN,f,pl,abs
- הלוים: NOUN,m,pl,def
- והמשררים: NOUN,m,pl,def
- והשערים: CONJ+NOUN,m,pl,def
- ותרומת: NOUN,f,sg,abs
- הכהנים: NOUN,m,pl,def
Parallels
- Nehemiah 12:44-47 (structural): Same post-exilic context describing the setting aside and distribution of portions to Levites, singers and gatekeepers and the storing of offerings in chambers.
- 2 Chronicles 31:11-12 (thematic): Hezekiah's reform: organizing priests and Levites, creating storerooms and distributing portions of grain, wine and oil—parallel institutional practice.
- Malachi 3:10 (verbal): Explicit injunction to bring the tithe into the 'storehouse' (house of treasury), echoing the idea of a chamber for tithes and offerings.
- 1 Chronicles 9:26-32 (thematic): Lists gatekeepers, Levites and priests responsible for temple vessels, treasures and allocations—parallels the roles and provisions mentioned in Neh 13:5.
Alternative generated candidates
- He had made for him a great chamber, and there were stored the grain offering, the frankincense, the vessels, the tithes of grain, new wine, and oil, the portions of the Levites, the singers, the gatekeepers, and the offerings of the priests.
- And he had made him a large chamber; there were previously placed there the grain offering, the frankincense, the vessels, the tithes of grain, the new wine and the oil, the portions for the Levites, the singers, the gatekeepers, and the contributions for the priests.
Neh.13.6 - Details
Original Text
Morphology
- ובכל: CONJ+PREP
- זה: PRON,dem,m,sg
- לא: PART_NEG
- הייתי: VERB,qal,perf,1,sg
- בירושלם: PREP+NOUN,f,sg,abs
- כי: CONJ
- בשנת: PREP+NOUN,f,sg,cons
- שלשים: NUM,m,pl,abs
- ושתים: NUM,f,pl,abs
- לארתחשסתא: PREP+NOUN,prop,m,sg
- מלך: NOUN,m,sg,cons
- בבל: NOUN,f,sg,abs
- באתי: VERB,qal,perf,1,_,sg
- אל: NEG
- המלך: NOUN,m,sg,def
- ולקץ: CONJ+PREP
- ימים: NOUN,m,pl,abs
- נשאלתי: VERB,niphal,perf,1,c,sg
- מן: PREP
- המלך: NOUN,m,sg,def
Parallels
- Nehemiah 2:1-8 (structural): Describes Nehemiah's earlier visit before King Artaxerxes when he requested and received leave to go to Jerusalem—parallels the account of Nehemiah's presence at the Persian court and obtaining the king's permission.
- Nehemiah 5:14-16 (thematic): Summarizes Nehemiah's term as governor from the twentieth to the thirty-second year and explains the chronology referenced in 13:6; provides internal chronological/contextual parallel about his absence and return.
- Ezra 7:6-11 (structural): Ezra's journey to Jerusalem and the official authorization he received from Artaxerxes parallels the motif of a Judean leader appearing before the Persian king and obtaining royal leave and letters for work in Judah.
- Esther 5:1-3 (thematic): Esther's bold approach to the Persian king to seek favor for her people parallels the theme of petitioning the king at the Persian court to secure a royal decision on behalf of Judah.
Alternative generated candidates
- In all this I was not in Jerusalem—for in the thirty‑second year of Artaxerxes king of Babylon I went to the king, and after some days I obtained leave from the king.
- In all this I was not at Jerusalem; for in the thirty-second year of Artaxerxes the king I went to the king, and after some time I obtained leave from the king.
Neh.13.7 - Details
Original Text
Morphology
- ואבוא: VERB,qal,imprf,1,_,sg
- לירושלם: PREP+NOUN,prop,f,sg
- ואבינה: VERB,qal,impf,1,com,sg
- ברעה: PREP+NOUN,f,sg,abs
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- אלישיב: NOUN,m,sg,abs
- לטוביה: PREP+NOUN,prop,m,sg,abs
- לעשות: VERB,qal,inf
- לו: PRON,3,m,sg
- נשכה: NOUN,f,sg,abs
- בחצרי: PREP+NOUN,f,pl,abs
- בית: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
Parallels
- Nehemiah 13:4-5 (verbal): Immediate context — the same episode describing Tobiah being given a room in the courts of the house of God by Eliashib.
- Ezra 9:11-12 (thematic): Leaders compromising covenantal purity by allying with foreign influences; parallels the priestly collusion with Tobiah.
- Matthew 21:12-13 (thematic): Jesus' cleansing of the temple — removing improper use of sacred space echoes Nehemiah's expulsion of Tobiah's belongings from the temple courts.
- 2 Chronicles 34:8-11 (structural): Josiah's temple reforms and purging of profane elements from the house of the LORD parallel Nehemiah's corrective action to restore temple purity.
- Psalm 74:7-9 (thematic): Imagery of enemies breaking into and profaning the sanctuary resonates with Tobiah's occupation and misuse of temple premises.
Alternative generated candidates
- Then I came to Jerusalem and understood the evil that Eliashib had done in making for Tobiah a chamber in the courts of the house of God.
- And I came to Jerusalem and perceived the evil that Eliashib had done in preparing a chamber for Tobiah in the court of the house of God.
Neh.13.8 - Details
Original Text
Morphology
- וירע: VERB,qal,wayyiqtol,3,m,sg
- לי: PREP+PRON,1,sg
- מאד: ADV
- ואשליכה: VERB,qal,imperfect,1,m,sg
- את: PRT,acc
- כל: DET
- כלי: NOUN,m,pl,const
- בית: NOUN,m,sg,abs
- טוביה: NOUN,m,sg,prop
- החוץ: NOUN,m,sg,abs
- מן: PREP
- הלשכה: NOUN,f,sg,abs
Parallels
- Nehemiah 13:4-7 (structural): Immediate narrative parallel: earlier account that Eliashib had provided a room in the temple courts for Tobiah, explaining why Tobiah's household goods were found in the chamber.
- 2 Chronicles 29:16-19 (thematic): Hezekiah's purification of the temple — removal of profane/foreign items and cleansing of sacred spaces parallels Nehemiah's expulsion of Tobiah's belongings from the temple storerooms.
- Ezra 9–10 (thematic): Ezra's reforms to purify the community and restore proper worship (removal of foreign practices and persons) are thematically parallel to Nehemiah's action of removing an inappropriate presence from the temple precincts.
- 1 Maccabees 4:36-59 (thematic): The Maccabean cleansing and rededication of the temple — removing defilement and expelling unauthorized things before restoration — echoes Nehemiah's removal of Tobiah's household goods from the temple chamber.
Alternative generated candidates
- It displeased me greatly, and I cast out all the household goods of Tobiah from the chamber.
- It displeased me greatly, and I threw out all the household goods of Tobiah from the chamber.
Neh.13.9 - Details
Original Text
Morphology
- ואמרה: VERB,qal,perf,3,f,sg
- ויטהרו: VERB,qal,wayyiqtol,3,m,pl
- הלשכות: NOUN,f,pl,abs
- ואשיבה: VERB,qal,impf,1,m,sg
- שם: ADV
- כלי: NOUN,m,pl,const
- בית: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- את: PRT,acc
- המנחה: NOUN,f,sg,def
- והלבונה: NOUN,f,sg,def
Parallels
- Ezra 1:7-11 (structural): Cyrus orders the return of the vessels of the house of the LORD taken into Babylon — a direct parallel about restoring temple vessels to their proper place.
- 2 Chronicles 29:15-19 (thematic): Hezekiah purifies the temple, removes unclean items and restores consecrated things and offerings — closely parallels Nehemiah’s cleansing of the chambers and reinstating temple items and offerings.
- Ezra 3:2-6 (thematic): When the exiles rebuild the altar and resume the regular offerings, they reestablish proper temple worship — parallels the restoration of the minchah (grain offering) and incense in Nehemiah 13:9.
- Nehemiah 13:6-7 (structural): Immediate context: Tobiah’s household goods had been stored in the temple chambers, prompting Nehemiah to clear and purify those rooms and return the sacred vessels — the direct narrative lead-up to v.9.
Alternative generated candidates
- I said, “Let the chambers be cleansed!” and I restored there the vessels of the house of God, the grain offering, and the frankincense.
- And I commanded that the chambers be purified; and I restored there the vessels of the house of God, with the grain offering and the frankincense.
Neh.13.10 - Details
Original Text
Morphology
- ואדעה: VERB,qal,impf,1,m,sg
- כי: CONJ
- מניות: PREP
- הלוים: NOUN,m,pl,def
- לא: PART_NEG
- נתנה: VERB,qal,perf,3,f,sg
- ויברחו: VERB,qal,wayyiqtol,3,m,pl
- איש: NOUN,m,sg,abs
- לשדהו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- הלוים: NOUN,m,pl,def
- והמשררים: NOUN,m,pl,def
- עשי: VERB,qal,impv,2,f,sg
- המלאכה: NOUN,f,sg,def
Parallels
- Numbers 18:21-24 (verbal): Establishes that the tithe/portions (מניות) were given to the Levites as their inheritance so they could serve—background law for why Levites needed portions and why withholding them was serious.
- Deuteronomy 18:1-2 (thematic): States that the Levites have no land inheritance and must be supported by the offerings/portions of the people, paralleling Nehemiah’s concern that without those portions Levites could not serve.
- 2 Chronicles 31:4-10 (thematic): Describes Hezekiah’s collection and redistribution of offerings to provide for the priests and Levites so they could resume temple service—parallel example of restoring Levites’ support so they would not abandon their duties.
- Malachi 3:8-10 (allusion): Condemns withholding tithes and offerings as ‘robbing’ God and links such withholding to failure in proper temple service and blessing—theological parallel to the problem in Nehemiah 13:10.
- Nehemiah 13:11 (structural): Immediate context: Nehemiah rebukes the officials and reinstates the Levites’ support so they returned to their work—direct narrative resolution of the situation described in 13:10.
Alternative generated candidates
- And I perceived that the portions of the Levites had not been given; for the Levites, the singers, and the temple servants had each gone to his field.
- Then I learned that the portions of the Levites had not been given, and that the Levites and the singers had each gone away to his field.
Neh.13.11 - Details
Original Text
Morphology
- ואריבה: VERB,qal,perf,1,sg
- את: PRT,acc
- הסגנים: NOUN,m,pl,def
- ואמרה: VERB,qal,perf,3,f,sg
- מדוע: ADV
- נעזב: VERB,nip,ptc,pass,3,m,sg
- בית: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- ואקבצם: VERB,qal,impf,1,m,sg
- ואעמדם: VERB,qal,impf,1,m,sg
- על: PREP
- עמדם: NOUN,m,sg,abs+PRON,3,m,pl
Parallels
- Haggai 1:2-4 (thematic): Prophetic rebuke for neglecting the Lord's house—‘Is it time for you to dwell in your paneled houses while this house lies in ruins?’ echoes Nehemiah’s complaint about the temple being forsaken.
- Malachi 1:10 (thematic): Denounces indifferent/closed worship and profaning the sanctuary—parallels Nehemiah’s indignation that the house of God was neglected and needed re‑establishing.
- 2 Chronicles 29:5-11 (structural): Hezekiah’s reforms: opening, cleansing and reconstituting temple worship by assembling priests and Levites—similar action to Nehemiah’s gathering officials and restoring duties.
- 2 Chronicles 34:8-11 (structural): Josiah’s commissioning of Levites and men to repair the temple and remove its abominations—comparable to Nehemiah’s corrective measures to restore the house of God.
- Nehemiah 13:10 (verbal): Immediate context: Nehemiah finds the Levites’ portions neglected, rebukes the officials and then assembles and reinstates them—directly explains the cause and action summarized in 13:11.
Alternative generated candidates
- So I rebuked the officials and said, “Why is the house of God forsaken?” Then I gathered them together and set them in their respective duties.
- So I rebuked the officials and said, Why is the house of God forsaken? And I gathered them together and set them in their appointed duties.
Neh.13.12 - Details
Original Text
Morphology
- וכל: CONJ+PRON,indef
- יהודה: NOUN,m,sg,prop
- הביאו: VERB,hiphil,imperat,2,m,pl
- מעשר: NOUN,m,sg,abs
- הדגן: NOUN,m,sg,def
- והתירוש: CONJ+NOUN,m,sg,def
- והיצהר: CONJ+NOUN,m,sg,def
- לאוצרות: PREP+NOUN,f,pl,abs
Parallels
- Malachi 3:10 (quotation): Explicit exhortation to 'bring the whole tithe into the storehouse' — same command and purpose (provision for God's house).
- Nehemiah 10:37-39 (verbal): Earlier commitment in the same book to bring the tithe of grain, new wine and oil into the storehouses — nearly identical language and practice.
- 2 Chronicles 31:11-12 (structural): Hezekiah's reforms: people brought contributions and the tithes abundantly into the temple storehouses — parallels in administrative restoration and temple provisioning.
- Leviticus 27:30 (thematic): Legal principle that the tithe of the land is holy to the LORD (produce belongs to God), providing the theological/ritual basis for bringing grain, wine, and oil to the sanctuary.
Alternative generated candidates
- And all Judah brought the tithe of the grain, the new wine, and the oil into the storehouses.
- And all Judah brought the tithe of the grain, the new wine and the oil into the treasuries.
Neh.13.13 - Details
Original Text
Morphology
- ואוצרה: NOUN,m,sg,abs
- על: PREP
- אוצרות: NOUN,m,pl,construct
- שלמיה: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- וצדוק: CONJ+NOUN,m,sg,abs
- הסופר: NOUN,m,sg,def
- ופדיה: NOUN,m,sg,abs
- מן: PREP
- הלוים: NOUN,m,pl,def
- ועל: CONJ+PREP
- ידם: NOUN,m,sg,suff,3,m,pl
- חנן: VERB,qal,perf,3,m,sg
- בן: NOUN,m,sg,abs
- זכור: VERB,qal,imp,2,m,sg
- בן: NOUN,m,sg,abs
- מתניה: NOUN,m,sg,prop
- כי: CONJ
- נאמנים: ADJ,m,pl
- נחשבו: VERB,niphal,perf,3,m,pl
- ועליהם: CONJ+PREP+PRON,3,pl
- לחלק: PREP+VERB,qal,inf
- לאחיהם: PREP+NOUN,m,pl,suff
Parallels
- 2 Kings 12:9-16 (structural): Narrative of temple overseers/treasurers keeping funds intended for temple repair for themselves—parallels Nehemiah’s rebuke of those in charge of temple stores for allowing resources to be misapplied.
- 2 Chronicles 31:4-12 (thematic): Hezekiah’s reform organizing storerooms and commanding contributions for priests and Levites—thematically parallels Nehemiah’s enforcement that portions be provided to the Levites.
- Malachi 3:8-10 (thematic): Accuses Israel of ‘robbing God’ by withholding tithes and calls for restoring offerings—thematic parallel to the failure to give portions to the Levites and Nehemiah’s corrective action.
- Numbers 18:21-24 (structural): Law establishing that the Levites’ inheritance is the tithe and that they are to receive portions for their service—provides the legal/theological basis for Nehemiah’s demand that the treasurers supply the Levites’ portions.
- Nehemiah 13:10-11 (verbal): Immediate context: earlier verses state the Levites had abandoned service because their portions were not provided—directly explains why Nehemiah rebukes the treasurers in 13:13.
Alternative generated candidates
- And I put Shelemiah the priest, Zadok the scribe, and Pedaiah of the Levites over the storehouses, with Hanan son of Zaccur son of Mattaniah at their side, for they were counted faithful; and their task was to distribute to their brethren.
- And I appointed over the treasuries Shelemiah the priest, and Zadok the scribe, and Pedaiah of the Levites; and by them was Hanan son of Zaccur son of Mattaniah, for they were regarded as faithful, and their task was to distribute to their brethren.
Neh.13.14 - Details
Original Text
Morphology
- זכרה: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- אלהי: NOUN,m,sg,cons
- על: PREP
- זאת: DEM,f,sg
- ואל: CONJ+PREP
- תמח: VERB,niphal,juss,3,f,sg
- חסדי: NOUN,m,pl,cstr
- אשר: PRON,rel
- עשיתי: VERB,qal,perf,1,_,sg
- בבית: PREP+NOUN,m,sg,def
- אלהי: NOUN,m,sg,cons
- ובמשמריו: CONJ+PREP+NOUN,m,pl,abs+PRON,3,ms
Parallels
- Neh.5.19 (verbal): Same petitional formula: Nehemiah again prays, "Remember me, O my God, for good," linking his personal remembrance to his actions on behalf of God's house and people.
- 1 Chronicles 29.16-17 (thematic): David acknowledges that his provisions and work for the house of the LORD come from God and asks God to know his heart and accept his service—parallel concern for service to God's house and seeking divine approval.
- 1 Kings 8.34-35 (structural): In Solomon's dedication prayer he asks that when God's people repent and pray toward the temple God would "hear from heaven" and forgive—a parallel courtroom/dedication appeal connecting acts related to the house with God’s attentive response.
- Psalm 25.6 (thematic): A plea invoking God's remembrance and steadfast love—echoes Nehemiah's appeal for God to remember him for good and act in mercy toward what he has done for God's service.
Alternative generated candidates
- Remember me, O my God, for good, and do not wipe out the good deeds which I have done for the house of my God and for its services.
- Remember me, O my God, for good, and do not wipe out the deeds of kindness that I have done for the house of my God and for its services.
Neh.13.15 - Details
Original Text
Morphology
- בימים: NOUN,m,pl,abs
- ההמה: DEM,m,pl
- ראיתי: VERB,qal,perf,1,_,sg
- ביהודה: PREP+NOUN,m,sg,abs
- דרכים: NOUN,f,pl,abs
- גתות: NOUN,f,pl,abs
- בשבת: PREP+NOUN,f,sg,abs
- ומביאים: CONJ+VERB,qal,part,_,m,pl
- הערמות: DEF+NOUN,f,pl,abs
- ועמסים: CONJ+VERB,qal,part,_,m,pl
- על: PREP
- החמרים: NOUN,m,pl,def
- ואף: CONJ+ADV
- יין: NOUN,m,sg,abs
- ענבים: NOUN,m,pl,abs
- ותאנים: CONJ+NOUN,f,pl,abs
- וכל: CONJ+PRON,indef
- משא: NOUN,m,sg,abs
- ומביאים: CONJ+VERB,qal,part,_,m,pl
- ירושלם: NOUN,f,sg,abs
- ביום: PREP
- השבת: NOUN,f,sg,def
- ואעיד: CONJ+VERB,qal,impf,1,_,sg
- ביום: PREP
- מכרם: VERB,qal,perf,3,m,sg+3,pl
- ציד: NOUN,m,sg,abs
Parallels
- Jeremiah 17:21-22 (verbal): Explicitly forbids bearing a burden on the Sabbath and bringing it through the gates of Jerusalem—language and injunction closely parallel Neh 13:15's complaint about loads brought into the city on the Sabbath.
- Amos 8:5 (thematic): Condemns those who hurry Sabbath and festival observance so they can resume buying and selling—connects to Neh 13:15's concern with commerce and market activity on the Sabbath.
- Nehemiah 10:31 (structural): Part of the same covenantal reforms: the community pledged not to buy goods on the Sabbath—this earlier commitment provides the covenantal background for Nehemiah's later enforcement in ch.13.
- Isaiah 58:13-14 (thematic): Describes proper Sabbath observance as refraining from personal pursuits and delighting in the holy day—offers the prophetic ideal against which Neh 13:15's violations are judged.
- Exodus 20:8-11 (thematic): The Fourth Commandment establishing the Sabbath as a holy rest and prohibition of regular work provides the foundational law governing the Sabbath infractions described in Neh 13:15.
Alternative generated candidates
- In those days I saw in Judah people treading winepresses on the Sabbath, bringing in sheaves, loading donkeys, and bringing into Jerusalem on the Sabbath day wine, grapes, figs, and all manner of burden; and I warned them on the day they sold.
- In those days I saw in Judah people treading wine presses on the Sabbath and bringing in heaps and loads on donkey and bringing wine, grapes, figs, and all manner of burdens into Jerusalem on the Sabbath day; and I testified against them at the gates.
Neh.13.16 - Details
Original Text
Morphology
- והצרים: CONJ+NOUN,m,pl,def
- ישבו: VERB,qal,impf,3,m,pl
- בה: PREP+PRON,3,f,sg
- מביאים: VERB,hif,ptc,3,m,pl
- דאג: NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- מכר: VERB,qal,impf,2,m,pl
- ומכרים: CONJ+NOUN,m,pl
- בשבת: PREP+NOUN,f,sg,abs
- לבני: PREP
- יהודה: NOUN,m,sg,prop
- ובירושלם: CONJ+PREP+NOUN,m,sg,abs
Parallels
- Nehemiah 13:15-22 (structural): Immediate context: recounts the same incident—people and merchants profaning the Sabbath by selling in Jerusalem and Nehemiah’s forceful measures to stop it (rebuke, closing gates, fines).
- Exodus 20:8-11 (thematic): The fourth commandment institutes Sabbath rest and prohibits labor; provides the theological/legal basis for forbidding commerce and work on the Sabbath as seen in Nehemiah.
- Jeremiah 17:21-22 (thematic): A prophetic injunction forbidding carrying burdens through the gates of Jerusalem on the Sabbath and urging obedience to keep the day holy—parallels the concern about goods being brought into the city and sold on the Sabbath.
- Ezekiel 20:12-13 (thematic): God’s reminder that he gave the Sabbath as a sign yet Israel profaned it; echoes the charge that people violated Sabbath observance by engaging in commerce.
- Amos 8:5 (thematic): Condemns merchants eager for the new moon/holy day to end so they can resume selling—parallels the economic motive and willingness to flout sacred time found in Nehemiah’s account.
Alternative generated candidates
- Also men of Tyre dwelt in Jerusalem who brought fish and all kinds of merchandise and sold them to the people of Judah in Jerusalem on the Sabbath.
- And the merchants of the region sat and sold wares to the people of Judah and to those who lived in Jerusalem on the Sabbath day.
Neh.13.17 - Details
Original Text
Morphology
- ואריבה: VERB,qal,perf,1,sg
- את: PRT,acc
- חרי: NOUN,m,sg,abs
- יהודה: NOUN,m,sg,prop
- ואמרה: VERB,qal,perf,3,f,sg
- להם: PREP+PRON,3,m,pl
- מה: PRON,int
- הדבר: NOUN,m,sg,def
- הרע: ADJ,m,sg,def
- הזה: DEM,m,sg
- אשר: PRON,rel
- אתם: PRON,2,m,pl
- עשים: VERB,qal,inf
- ומחללים: VERB,piel,part,m,pl
- את: PRT,acc
- יום: NOUN,m,sg,abs
- השבת: NOUN,f,sg,def
Parallels
- Jeremiah 17:21-27 (verbal): A prophetic injunction against carrying burdens or doing work in the gates of Jerusalem on the Sabbath and a warning about profaning the day—closely parallels Nehemiah’s rebuke of Judeans for violating the Sabbath.
- Ezekiel 20:12-13,20 (thematic): God reproaches Israel for profaning his Sabbaths and links Sabbath-keeping to covenant faithfulness; thematically echoes Nehemiah’s complaint about Sabbath desecration.
- Isaiah 58:13-14 (thematic): Calls for honoring the Sabbath by refraining from one’s own pursuits and delighting in the holy day—provides a theological contrast to the Sabbath profanation Nehemiah confronts.
- Amos 8:5 (verbal): Condemns merchants asking ‘When will the Sabbath be past?’ so they can resume selling—directly parallels the commerce-on-Sabbath issue implicit in Nehemiah’s charge.
- Exodus 31:14-15 (structural): The Mosaic law setting the Sabbath apart as holy and prescribing penalty for profaning it supplies the legal/ritual framework underlying Nehemiah’s reprimand.
Alternative generated candidates
- I rebuked the rulers of Judah and said to them, “What is this evil thing that you do, profaning the Sabbath?
- Then I rebuked the nobles of Judah and said to them, What is this evil thing that you do, profaning the Sabbath?
Neh.13.18 - Details
Original Text
Morphology
- הלוא: PART
- כה: ADV
- עשו: VERB,qal,perf,3,m,pl
- אבתיכם: NOUN,m,pl,cons+PRON,2,pl
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אלהינו: NOUN,m,pl,abs,poss:1,pl
- עלינו: PREP+PRON,1,pl
- את: PRT,acc
- כל: DET
- הרעה: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
- ועל: CONJ+PREP
- העיר: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
- ואתם: CONJ+PRON,2,pl
- מוסיפים: VERB,piel,pres,2,m,pl
- חרון: NOUN,m,sg,abs
- על: PREP
- ישראל: NOUN,m,sg,abs
- לחלל: INF,qal
- את: PRT,acc
- השבת: NOUN,f,sg,def
Parallels
- Jeremiah 17:21-27 (thematic): Jeremiah warns that profaning the Sabbath (carrying burdens, working) will bring disaster—an explicit prophetic parallel to Nehemiah’s claim that Sabbath violation provokes God’s wrath on the city.
- Leviticus 26:33-35 (allusion): Leviticus ties Israel’s exile and the land’s desolation to covenant disobedience and notes that the land will enjoy its sabbaths during the exile—background law/theology for Nehemiah’s appeal to ancestral punishment.
- Ezekiel 20:12-13,20-24 (thematic): Ezekiel emphasizes that God gave the Sabbaths as a sign and that defiling them led to judgment and exile, closely paralleling Nehemiah’s link between Sabbath profanation and divine punishment.
- 2 Chronicles 36:21 (structural): The Chronicler explains the Babylonian exile as fulfilling that the land should enjoy its sabbaths—an historical reflection that echoes Nehemiah’s argument that ancestral sin brought calamity on the city.
- Deuteronomy 5:12-15 (verbal): The Decalogue’s injunction to keep the Sabbath holy (with its stated rationale) supplies the covenantal command underlying Nehemiah’s rebuke of Sabbath profanation.
Alternative generated candidates
- Did not your fathers do thus, and did not our God bring all this calamity and wrath upon us and upon this city? Yet you add wrath upon Israel by profaning the Sabbath.”
- Did not your fathers do so, and did not our God bring upon us all this calamity and upon this city? Yet you are adding wrath to Israel by profaning the Sabbath.
Neh.13.19 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כאשר: CONJ
- צללו: VERB,qal,perf,3,m,pl
- שערי: NOUN,m,pl,cstr
- ירושלם: NOUN,f,sg,abs
- לפני: PREP
- השבת: NOUN,f,sg,def
- ואמרה: VERB,qal,perf,3,f,sg
- ויסגרו: VERB,niphal,wayyiqtol,3,m,pl
- הדלתות: NOUN,f,pl,def
- ואמרה: VERB,qal,perf,3,f,sg
- אשר: PRON,rel
- לא: PART_NEG
- יפתחום: VERB,qal,imperfect,3,m,pl
- עד: PREP
- אחר: PREP
- השבת: NOUN,f,sg,def
- ומנערי: CONJ+NOUN,m,pl,cons
- העמדתי: VERB,hiphil,perf,1,m,sg
- על: PREP
- השערים: NOUN,m,pl,def
- לא: PART_NEG
- יבוא: VERB,qal,impf,3,m,sg
- משא: NOUN,m,sg,abs
- ביום: PREP
- השבת: NOUN,f,sg,def
Parallels
- Jeremiah 17:19-27 (verbal): Directly parallels Nehemiah's measure: Jeremiah likewise commands that no burden be brought out at the gates on the Sabbath and that the gates be shut until evening, with similar sanctions for disobedience.
- Exodus 20:8-11 (thematic): The Decalogue's command to keep the Sabbath holy undergirds Nehemiah's enforcement; the passage provides the basic obligation of Sabbath rest that Nehemiah seeks to protect.
- Amos 8:5 (thematic): Condemns merchants who ask, 'When will the Sabbath be over so we can sell?'—a practice Nehemiah moves to stop by closing Jerusalem's gates and barring commerce on the Sabbath.
- Nehemiah 13:15-18 (structural): Immediate narrative context: Nehemiah rebukes nobles and merchants for profaning the Sabbath and explicitly orders the gates closed and merchants kept out—verses that lead directly to 13:19.
Alternative generated candidates
- When the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates be shut and charged that they not be opened until after the Sabbath; and I stationed some of my servants at the gates so that no burden should be brought in on the Sabbath day.
- So when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates be shut and that they not be opened until after the Sabbath; and I stationed some of my servants at the gates, that no load should be carried in on the Sabbath day.
Neh.13.20 - Details
Original Text
Morphology
- וילינו: VERB,qal,perf,3,m,pl
- הרכלים: NOUN,m,pl,def
- ומכרי: CONJ+NOUN,m,pl,const
- כל: DET
- ממכר: NOUN,m,sg,abs
- מחוץ: PREP
- לירושלם: PREP+NOUN,prop,f,sg
- פעם: NOUN,f,sg,abs
- ושתים: NUM,f,pl,abs
Parallels
- Amos 8:4-6 (thematic): Condemns merchants and sellers who hurry the end of holy times to resume commerce (incl. Sabbath), paralleling Nehemiah’s complaint about merchants profiting around Jerusalem’s sacred time.
- Jeremiah 17:21-27 (verbal): God commands that the gates be shut and no burden brought in on the Sabbath and warns of judgment if ignored—closely parallels Nehemiah’s measures against merchants and transport on the Sabbath.
- Isaiah 58:13-14 (thematic): Emphasizes refraining from pursuing business and treating the Sabbath as a delight; thematically parallels Nehemiah’s confrontation of marketplace activity on holy days.
- Nehemiah 13:19-21 (structural): Immediate context: Nehemiah orders the gates shut at sundown, stations gatekeepers, and rebukes merchants for profaning the Sabbath—this verse is part of that same corrective action against marketplace activity.
Alternative generated candidates
- So the merchants and sellers of all kinds lodged outside Jerusalem once or twice.
- And the sellers and merchants lodged outside Jerusalem once or twice.
Neh.13.21 - Details
Original Text
Morphology
- ואעידה: CONJ+VERB,qal,fut,1,sg
- בהם: PREP+PRON,3,m,pl
- ואמרה: VERB,qal,perf,3,f,sg
- אליהם: PREP,3,m,pl
- מדוע: ADV
- אתם: PRON,2,m,pl
- לנים: VERB,qal,ptc,m,pl
- נגד: PREP
- החומה: NOUN,f,sg,def
- אם: CONJ
- תשנו: VERB,qal,impf,2,m,pl
- יד: NOUN,m,sg,abs
- אשלח: VERB,qal,imperf,1,_,sg
- בכם: PREP,2,m,pl
- מן: PREP
- העת: NOUN,f,sg,def
- ההיא: DEM,f,sg
- לא: PART_NEG
- באו: VERB,qal,perf,3,m,pl
- בשבת: PREP+NOUN,f,sg,abs
Parallels
- Nehemiah 13:15-22 (structural): Same chapter/theme — Nehemiah confronts Sabbath violations (selling/working on the sabbath) and enforces cessation of profaning activities; verse 21 continues this corrective action.
- Nehemiah 4:21-23 (structural): Earlier narrative about posting men by the wall night and day for protection; parallels the setting of people 'sitting/sleeping by the wall' and Nehemiah’s regulatory measures concerning activity at the wall.
- Exodus 20:8-11 (thematic): The fourth commandment establishing Sabbath rest undergirds Nehemiah’s enforcement — the obligation to cease work/strive for rest on the seventh day is the law motivating his prohibition.
- Jeremiah 17:21-22 (verbal): Explicit prophetic injunction not to carry burdens or go out of Jerusalem’s gates on the Sabbath; closely parallels Nehemiah’s prohibition against people being out at the wall and his insistence they not come on the Sabbath.
Alternative generated candidates
- Then I warned them and said, “Why do you spend the night by the wall? If you do so again, I will lay hands on you.” From that time they came no more on the Sabbath.
- And I warned them and said, If you do so again, I will lay hands on you. From that time on they came no more on the Sabbath.
Neh.13.22 - Details
Original Text
Morphology
- ואמרה: VERB,qal,perf,3,f,sg
- ללוים: PREP+NOUN,m,pl,abs
- אשר: PRON,rel
- יהיו: VERB,qal,impf,3,m,pl
- מטהרים: VERB,qal,ptcp,m,pl
- ובאים: CONJ+VERB,qal,part,3,m,pl
- שמרים: NOUN,m,pl,abs
- השערים: NOUN,m,pl,def
- לקדש: PREP
- את: PRT,acc
- יום: NOUN,m,sg,abs
- השבת: NOUN,f,sg,def
- גם: ADV
- זאת: DEM,f,sg
- זכרה: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- אלהי: NOUN,m,sg,cons
- וחוסה: CONJ+VERB,qal,ptcp,m,sg
- עלי: PREP+PRON,1,sg
- כרב: PREP+NOUN,m,sg,abs
- חסדך: NOUN,m,sg,abs+2ms
Parallels
- Nehemiah 5:19 (verbal): Nehemiah twice uses the same plea “Remember me, my God, for good” (zachreha-li Elohi), echoing the personal petition for divine favor immediately after instructing religious reforms.
- Exodus 20:8 (quotation): The command “Remember the Sabbath day, to keep it holy” parallels Nehemiah’s injunction to Levites to guard the gates and sanctify the Sabbath—same verb of remembrance/observance and sanctification of the day.
- 1 Chronicles 9:27-32 (structural): Lists of gatekeepers and Levites performing duties at the gates and in the house of the LORD provide the institutional background for Nehemiah’s instruction that Levites guard the gates to sanctify the Sabbath.
- Isaiah 56:2,6-7 (thematic): Isaiah links true piety with keeping the Sabbath and calls the house of prayer and gathering of God’s people—resonant with Nehemiah’s effort to restore Sabbath sanctity and communal worship.
- Ezekiel 44:23-24 (thematic): Ezekiel assigns the Levites roles in teaching the people and preserving holiness rather than performing priestly rites, echoing Nehemiah’s reliance on Levites to guard the gates and uphold Sabbath observance.
Alternative generated candidates
- And I commanded the Levites to purify themselves and come and keep the gates to sanctify the Sabbath day. Remember me also, O my God, and spare me in accordance with the greatness of your steadfast love.
- And I commanded the Levites who taught the law to be at their posts and to keep the gates, to sanctify the Sabbath day. Remember me, O my God, and be gracious to me according to your abundant steadfast love.
Neh.13.23 - Details
Original Text
Morphology
- גם: ADV
- בימים: NOUN,m,pl,abs
- ההם: PRON,dem,m,pl
- ראיתי: VERB,qal,perf,1,_,sg
- את: PRT,acc
- היהודים: NOUN,m,pl,def
- השיבו: VERB,qal,perf,3,m,pl
- נשים: NOUN,f,pl,abs
- אשדדיות: ADJ,f,pl
- עמניות: ADJ,f,pl,abs
- מואביות: ADJ,f,pl,abs
Parallels
- Ezra 9:1-2 (allusion): Reports the same problem shortly before Nehemiah: Israelites, including priests, had married foreign women (e.g., Ashdodite, Ammonite), prompting concern over covenant faithfulness.
- Ezra 10:2 (structural): Describes the communal response and reform (confession and sending away foreign wives) that parallels Nehemiah’s corrective actions regarding intermarriage.
- Deuteronomy 7:3-4 (thematic): Law forbidding marriage with indigenous Canaanite peoples and warning that such unions will turn the heart to other gods—provides the covenantal rationale behind Nehemiah’s prohibition.
- Deuteronomy 23:3-4 (verbal): Explicitly singles out Ammonites and Moabites (also mentioned in Neh.13:23) with exclusion from the assembly of the LORD—a direct legal precedent for opposing marriages with those groups.
- Judges 3:5-6 (thematic): Earlier narrative showing Israelites marrying surrounding peoples (and adopting their ways), resulting in social and religious compromise—an historical pattern echoed in Nehemiah’s reforms.
Alternative generated candidates
- In those days I also saw Jews who had married women of Ashdod, Ammon, and Moab.
- Moreover, in those days I saw Jews who had married women of Ashdod, Ammon and Moab.
Neh.13.24 - Details
Original Text
Morphology
- ובניהם: NOUN,m,pl,abs,3mp
- חצי: NOUN,m,sg,abs
- מדבר: VERB,qal,ptc,3,m,sg
- אשדודית: ADJ,f,sg
- ואינם: CONJ+VERB,qal,impf,3,pl
- מכירים: VERB,qal,impf,3,m,pl
- לדבר: INF,qal
- יהודית: NOUN,f,sg,abs
- וכלשון: CONJ+NOUN,f,sg,abs
- עם: PREP
- ועם: CONJ+PREP
Parallels
- Ezra 9:1-2 (structural): Reports the same problem of Israelites taking foreign wives; closely parallels Nehemiah’s account of intermarriage and its consequences for the community.
- Ezra 10:3-4 (thematic): Leaders call the people to separate from foreign wives and restore covenant faithfulness—same corrective response found in Nehemiah 13.
- Judges 3:5-7 (thematic): After the conquest Israel intermarried with surrounding peoples and adopted their practices, leading to religious decline—parallels Nehemiah’s concern about cultural and religious assimilation.
- Deuteronomy 7:3-4 (allusion): The law forbids marriage with the nations because foreign wives will turn Israel’s hearts to other gods; provides the legal/theological rationale behind Nehemiah’s opposition to intermarriage.
- 1 Kings 11:1-2 (thematic): Solomon’s foreign wives lead him to turn away from Yahweh—an illustrative example of the perceived danger of intermarriage reflected in Nehemiah’s reforms.
Alternative generated candidates
- And their children spoke the language of Ashdod, and could not speak the language of Judah, but spoke each the language of his own people.
- And their children spoke half the language of Ashdod; they could not speak the language of Judah, but spoke the language of each people.
Neh.13.25 - Details
Original Text
Morphology
- ואריב: VERB,qal,impf,3,m,sg
- עמם: PREP+PRON,3,m,pl
- ואקללם: VERB,qal,impf,1,m,sg
- ואכה: VERB,qal,impf,1,sg
- מהם: PREP+PRON,3,m,pl
- אנשים: NOUN,m,pl,abs
- ואמרטם: VERB,qal,impf,1,m,sg
- ואשביעם: VERB,hif,impf,1,_,sg
- באלהים: PREP+NOUN,m,pl,abs
- אם: CONJ
- תתנו: VERB,qal,impf,2,m,pl
- בנתיכם: NOUN,f,pl,abs
- לבניהם: PREP+NOUN,m,pl,abs+3,m,pl
- ואם: CONJ
- תשאו: VERB,qal,impf,2,m,pl
- מבנתיהם: PREP+NOUN,f,pl,abs+PRON,3,m,pl
- לבניכם: PREP+NOUN,m,pl,abs,poss:2mp
- ולכם: CONJ+PREP+PRON,2,m,pl
Parallels
- Ezra 10:12 (verbal): Leaders make a covenant to put away foreign wives and require separation; closely parallels Nehemiah’s oath-making and prohibition against giving daughters to foreign sons.
- Ezra 9:11-12 (verbal): Complaint and injunction not to give Israelite daughters to foreign men or take foreign wives — same crisis of mixed marriages and similar language and remedy.
- Deuteronomy 7:3-4 (quotation): Old Testament law forbids intermarriage with the nations because it leads to idolatry; provides the legal/theological basis for Nehemiah’s actions.
- Joshua 23:12-13 (thematic): Warning that intermarriage with surrounding peoples will cause Israel to turn to other gods and bring God’s wrath — explains the perceived urgency behind Nehemiah’s measures.
- 1 Kings 11:1-4 (thematic): Solomon’s foreign wives lead his heart to idolatry; serves as an illustrative precedent for the danger attributed to mixed marriages in Nehemiah.
Alternative generated candidates
- Therefore I contended with them and cursed them, and struck some of them and pulled out their hair; and I made them take an oath in God, saying, “You shall not give your daughters to their sons, nor take their daughters for your sons or for yourselves.
- And I contended with them and cursed them, and struck some of them and pulled out their hair; and I made them take an oath by God, saying, You shall not give your daughters to their sons, nor take their daughters for your sons or for yourselves.
Neh.13.26 - Details
Original Text
Morphology
- הלוא: PART
- על: PREP
- אלה: DEM,pl,abs
- חטא: VERB,qal,perf,3,m,sg
- שלמה: ADJ,f,sg,abs
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- ובגוים: CONJ+PREP+NOUN,m,pl,abs
- הרבים: ADJ,m,pl,abs
- לא: PART_NEG
- היה: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- כמהו: PRT+PRON,3,ms
- ואהוב: CONJ+ADJ,m,sg,abs
- לאלהיו: PREP+NOUN,m,pl,abs,sfx3ms
- היה: VERB,qal,perf,3,m,sg
- ויתנהו: VERB,qal,impf,3,m,sg,obj3ms
- אלהים: NOUN,m,pl,abs
- מלך: NOUN,m,sg,cons
- על: PREP
- כל: DET
- ישראל: NOUN,m,sg,abs
- גם: ADV
- אותו: PRON,3,m,sg
- החטיאו: VERB,hiphil,perf,3,pl
- הנשים: NOUN,f,pl,def
- הנכריות: NOUN,f,pl,def
Parallels
- 1 Kings 11:1-4 (verbal): Explicit parallel wording: Solomon loved many foreign women whose idols turned his heart to other gods, directly echoing Neh 13:26's charge against Solomon.
- 1 Kings 11:9-11 (structural): Describes God's anger and the judgment on Solomon (division of the kingdom) as the consequence of his foreign marriages and idolatry—connects cause and divine consequence.
- Nehemiah 13:23-25 (structural): Immediate context in the same chapter: Nehemiah rebukes men for marrying foreign women and enforces separation—same situation and leaderly response.
- Ezra 9:1-2 (thematic): Ezra reports Israelites, priests and Levites marrying foreign women and resulting impurity/concern—a postexilic parallel issue and communal response to intermarriage.
- Deuteronomy 7:3-4 (thematic): Law forbids intermarriage with Canaanites because it will turn the people to other gods—provides the theological rationale behind objections to foreign wives in Neh 13:26.
Alternative generated candidates
- Did not Solomon king of Israel sin by these things? Yet among the nations there was no king like him, and he was beloved of his God; and God made him king over all Israel; nevertheless foreign women led him into sin.
- Did not Solomon king of Israel sin by these things? Yet among the nations there was no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless foreign women led him into sin.
Neh.13.27 - Details
Original Text
Morphology
- ולכם: CONJ+PREP+PRON,2,m,pl
- הנשמע: PTCP,niphal,ms,sg,def
- לעשת: VERB,qal,infc
- את: PRT,acc
- כל: DET
- הרעה: NOUN,f,sg,def
- הגדולה: ADJ,f,sg,def
- הזאת: DEM,f,sg,def
- למעל: PREP+NOUN,m,sg,abs
- באלהינו: PREP+NOUN,m,sg,poss1pl
- להשיב: VERB,qal,inf
- נשים: NOUN,f,pl,abs
- נכריות: NOUN,f,pl,abs
Parallels
- Ezra 10:2-4 (quotation): Ezra confronts the people for taking foreign wives and calls for separation—language and corrective action parallel Nehemiah’s rebuke of restoring foreign wives as a great evil.
- Ezra 9:11 (thematic): Accuses the people of taking pagan wives who 'have increased the guilt of Israel' and led to wrath from the Lord—same theme of foreign marriages provoking God.
- Deuteronomy 7:3-4 (verbal): God’s command forbids intermarriage with surrounding nations because it leads Israel to 'turn away' to other gods, providing the law background for Nehemiah’s prohibition.
- Malachi 2:11 (allusion): Condemns Judah for marrying 'a daughter of a foreign god' and defiling the covenant—echoes Nehemiah’s charge that foreign wives cause trespass against God.
- 1 Kings 11:1-4 (structural): Solomon’s many foreign wives lead him into idolatry, illustrating the causal link between intermarriage and religious apostasy implicit in Nehemiah’s complaint.
Alternative generated candidates
- Shall we then listen to you and do all this great evil, transgressing against our God by taking foreign wives?”
- Shall we then listen to you and commit this great evil, to provoke our God to anger by marrying foreign women?
Neh.13.28 - Details
Original Text
Morphology
- ומבני: NOUN,m,pl,construct
- יוידע: NOUN,m,sg,prop
- בן: NOUN,m,sg,abs
- אלישיב: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- הגדול: ADJ,m,sg,def
- חתן: NOUN,m,sg,abs
- לסנבלט: PREP+NOUN,prop,m,sg,abs
- החרני: ADJ,m,sg,def
- ואבריחהו: CONJ+VERB,hiph,impf,1,sg,obj:3,m,sg
- מעלי: PREP+PRON,3,m,sg
Parallels
- Nehemiah 13:4 (structural): Same episode and priestly household: Eliashib provided a room in the temple for Tobiah, showing the priestly family's collusion with rival officials—background to the mention of Eliashib's kin in 13:28.
- Nehemiah 13:27 (verbal): Directly adjacent verse condemning marriages to foreign women and Nehemiah's action to remove them—same theme of foreign alliances and purging corrupt influences from the community.
- Nehemiah 6:1–14 (allusion): Earlier accounts of opposition from Sanballat and Tobiah (plots, letters, and intimidation) provide the wider context for why a priestly connection to Sanballat is significant and dangerous.
- Ezra 10:2–4 (thematic): Ezra confronts the problem of intermarriage and calls for separation from foreign wives—paralleling Nehemiah's campaign against foreign alliances and marriages among the returned exiles.
- Malachi 2:11–12 (thematic): Condemnation of Jews (including priests) who 'marry the daughter of a foreign god' and thereby profane the covenant—echoing the priestly misconduct and foreign affiliations criticized in Neh 13:28.
Alternative generated candidates
- And one of the sons of Joiada, son of Eliashib the high priest, was son‑in‑law to Sanballat the Horonite; and I drove him away from me.
- And one of the sons of Joiada, son of Eliashib the high priest, was son‑in‑law to Sanballat the Horonite; and I drove him away from me.
Neh.13.29 - Details
Original Text
Morphology
- זכרה: VERB,qal,impf,3,m,sg
- להם: PREP+PRON,3,m,pl
- אלהי: NOUN,m,sg,cons
- על: PREP
- גאלי: NOUN,m,sg,abs+PRON,1,sg
- הכהנה: NOUN,f,sg,def
- וברית: CONJ+NOUN,f,sg,abs
- הכהנה: NOUN,f,sg,def
- והלוים: NOUN,m,pl,def
Parallels
- Malachi 2:8-9 (verbal): Accuses religious leaders of corrupting the covenant of Levi and profaning holy things—language and charge parallel Nehemiah’s complaint about profaning the priesthood and Levites.
- Ezekiel 22:26 (thematic): Denounces priests who violate God’s law and profane holy things; thematically parallels Nehemiah’s charge that the priesthood and Levites were defiled.
- Leviticus 21:6 (thematic): Prescribes holiness and separation for priests (avoidance of defilement); provides the legal/ritual background for Nehemiah’s concern that the priesthood’s covenant was profaned.
- Nehemiah 13:10-14 (structural): Immediate context in the same chapter describing neglect of tithes, Levites’ deprivation, and Nehemiah’s reforms; 13:29 is the concluding prayer-summation of these abuses.
Alternative generated candidates
- Remember them, O my God, because they have polluted the priesthood and the covenant of the priests and of the Levites.
- Remember them, O my God, because they have profaned the priesthood and the covenant of the priesthood and of the Levites.
Neh.13.30 - Details
Original Text
Morphology
- וטהרתים: VERB,hiph,perf,1,?,sg
- מכל: PREP
- נכר: NOUN,m,sg,abs
- ואעמידה: VERB,hiphil,imperfect,1,sg
- משמרות: NOUN,f,pl,abs
- לכהנים: PREP+NOUN,m,pl,abs
- וללוים: CONJ+PREP+NOUN,m,pl,abs
- איש: NOUN,m,sg,abs
- במלאכתו: PREP+NOUN,f,sg,abs+PRON,3,m,sg
Parallels
- Numbers 3:6-10 (verbal): Commands to set the Levites before Aaron to perform the service of the tabernacle—directly parallels appointing Levites and priests to their work.
- 1 Chronicles 23:3-5 (structural): David organizes and assigns the priests’ and Levites’ duties, distributing roles and responsibilities for temple service, similar to Nehemiah’s ordering of each man in his work.
- Ezra 10:11 (thematic): Part of Ezra’s reforms calling for separation from foreign marriages and purifying the community—parallels Nehemiah’s cleansing ‘from all foreigners’ as part of religious reform.
- 2 Chronicles 31:2 (structural): Hezekiah commands the Levites to set the house of the LORD in order and reestablishes priestly service—comparable to Nehemiah’s appointment of priests and Levites to their duties.
Alternative generated candidates
- So I cleansed them from every foreign thing and appointed the duties of the priests and the Levites, each to his work.
- So I cleansed them from all foreignness and appointed the duties of the priests and the Levites, each to his work.
Neh.13.31 - Details
Original Text
Morphology
- ולקרבן: CONJ+PREP+NOUN,m,sg,abs
- העצים: NOUN,m,pl,def
- בעתים: PREP+NOUN,f,pl,abs
- מזמנות: ADJ,f,pl,abs
- ולבכורים: CONJ+PREP+NOUN,m,pl,abs
- זכרה: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- אלהי: NOUN,m,sg,cons
- לטובה: PREP+NOUN,f,sg,abs
Parallels
- Deuteronomy 26:1-11 (thematic): Prescribes the ritual and declaration associated with bringing the firstfruits (bikkurim) of the land — directly parallels Nehemiah’s mention of ‘לבכורים’ (the firstfruits).
- Leviticus 23:10-11 (thematic): Lays out the offering of the sheaf of the firstfruits at the appointed time, connecting the cultic calendar and firstfruits observance echoed in Nehemiah’s petition.
- Numbers 28:2 (structural): Commands the keeping of offerings at their appointed times (מועדם) for the LORD — parallels Nehemiah’s reference to offerings of wood and sacrifices at set seasons.
- Psalm 106:4 (verbal): Uses the same petitionary formula — 'Remember me, O LORD' — matching Nehemiah’s closing plea 'זכרה־ לי אלהי לטובה' (remember me, my God, for good), a personal appeal for divine favor.
Alternative generated candidates
- And for the wood offering at appointed times and for the firstfruits, remember me, O my God, for good.
- And concerning the wood offering at appointed times and the firstfruits, remember me, O my God, for good.
On that day they read aloud in the book of Moses in the hearing of the people; and it was found written there that no Ammonite or Moabite shall ever enter the assembly of God.
For they did not meet the people of Israel with bread and water, but hired Balaam to curse them; yet our God turned the curse into a blessing.
When they read the Law, they separated themselves from Israel.
Before this, Eliashib the priest had been assigned a chamber in the courts of the house of our God, near Tobiah.
He had made for him a great room; formerly there were kept there the grain offering and frankincense and the vessels, and the tithes of grain, wine, and oil, the portions of the Levites and the singers and the gatekeepers, and the contributions for the priests. But in all this I was not in Jerusalem, for in the thirty-second year of Artaxerxes king of Babylon I went to the king, and after some time I obtained leave from the king. So I came to Jerusalem and understood the evil that Eliashib had done for Tobiah, in giving him a room in the courts of the house of God.
It displeased me greatly, and I threw all the household goods of Tobiah out of the room.
Then I said, 'Let the chambers be cleansed,' and I returned there the vessels of the house of God, the grain offering and the frankincense. And I perceived that the portions of the Levites had not been given; for the Levites and the singers had each gone back to his field. So I rebuked the officials and said, 'Why is the house of God forsaken?' Then I brought them together and appointed them in their stations. And all Judah brought the tithe of the grain and the new wine and the oil into the storehouses.
I put in charge of the storehouses Shelemiah the priest, Zadok the scribe, and Pedaiah of the Levites, with their brothers—Hanan son of Zaccur son of Mattaniah—because they were considered faithful, and their duty was to distribute to their brothers.
Remember me, O my God, for good, and do not wipe out my deeds of kindness that I have done for the house of my God and for its ministries.
In those days I saw men of Judah treading winepresses on the Sabbath and bringing in heaps of grain and loading them on donkeys, and also wine, grapes, figs, and every kind of burden, which they brought into Jerusalem on the Sabbath day. I warned them on the day when they sold food. And traders sat in Jerusalem; they brought in all manner of wares and sold them to the people of Judah and to those who lived in Jerusalem on the Sabbath.
Then I protested to the nobles of Judah and said to them, 'What is this wicked thing that you do, profaning the Sabbath day?'
Did not your fathers do the same, and did not our God bring upon us all this calamity and this city? Yet you add more wrath upon Israel by profaning the Sabbath.
When the gates of Jerusalem began to be shut before the Sabbath, I commanded that the doors be closed and charged that they should not be opened until after the Sabbath; and I stationed some of my servants at the gates, so that no load would be brought in on the Sabbath day.
Then the merchants and sellers lodged outside Jerusalem one or two nights.
I rebuked them and said to them, 'Why do you spend the night by the wall? If you do so again, I will lay hands on you.' From that time on they came no more on the Sabbath.
I also said to the Levites who were to keep the gates, 'Sanctify the Sabbath day, and keep the gates; do your portion of service.' Remember me, O my God, and be gracious to me according to your abundant steadfast love.
In those days I also saw that some of the Jews had married women of Ashdod, Ammon, and Moab. And their children spoke half in the language of Ashdod and could not speak the language of Judah, but spoke the language of the peoples.
I confronted them and cursed them and struck some of them and pulled out their hair; I made them take an oath in God's name, saying, 'You shall not give your daughters to their sons, nor take their daughters for your sons or for yourselves.'
Was it not for this that King Solomon sinned? Yet among many nations there was no king like him; he was beloved by his God, and God made him king over all Israel. But foreign women led him into sin.
Shall we then listen to do all this great wickedness and act treacherously against our God by marrying foreign women?
One of the sons of Joiada son of Eliashib the high priest had been son-in-law to Sanballat the Horonite; I drove him away from me.
Remember them, O my God, for the restoration of the priests and for the covenant of the priesthood and of the Levites. So I purified them from all that was foreign, and I established the duties of the priests and the Levites, each in his work. And for the wood offering at appointed times and for the firstfruits—remember me, O my God, for good.