Introduction.
Historical setting.
The historical situation was determined by the ancient promise that God made to Israel: if they obey God, they will be blessed by Him as a people, and if not, they will be subject to His condemnation, and their enemies will take the people into captivity (Deut. 28). This promise was repeated to Solomon in relation to his own life. If Solomon, as the king of Israel, obeys the Lord, then blessings from above will not be taken away from him. And if the king fails to obey Jehovah, then blessings, power and dignity will be taken away from Israel (1 Kings 9:1-9).
As often happened with the leaders of Israel, a good beginning was followed by an inglorious end. Solomon began to sin against God, and first of all this was expressed in the fact that he started a huge harem of foreign wives, whose idols he also began to worship (1 Kings 11:1-5). And so, soon after the death of Solomon, the kingdom split (in 931 BC). Jeroboam became the first ruler of the 10 northern tribes, and Rehoboam (son of Solomon) reigned over the two southern tribes (Judah and Benjamin).
But the spirit of idolatry and immorality was inherent in both kingdoms. Therefore, as the God of Israel warned, His punishing hand fell on the people as a whole. The first to fall was the Northern Kingdom, whose population was taken into captivity by the Assyrians in 722 BC. The defeat of the Southern Kingdom was inflicted by the Babylonians in 586 BC.
The Israelites (inhabitants of the Northern Kingdom) were absorbed among the Assyrians and other peoples who inhabited this empire. But the Jews (the inhabitants of the Southern Kingdom) maintained their community in Babylonian exile, and after Babylon fell to the Medes and Persians (in 539 BC), many of them returned to the land of their fathers.
In 538 BC, the first group of returnees, led by Zerubbabel, came to Palestine (Ezra 1:1 - 2:2). Overcoming fierce resistance from the Samaritans for decades, they eventually succeeded in building the temple, which was completed in 515.
Many years later (in 458 BC), a second group of Jews returned to the Promised Land, led by Ezra (Ezra 7:1-10). They found their fellow tribesmen, who came here first, in a state of spiritual and moral degradation. Many of them were married to pagan women from the nations surrounding Israel and together with them they worshiped their false gods. However, under the influence of Ezra, who decisively and uncompromisingly demanded that they return to the Mosaic Law, most of those who had sinned repented. And for what time in its history, the people again turned from their sins to adhere to God's will.
In 444 BC, fourteen years after Ezra's return, Nehemiah returned to Jerusalem, tasked by God with leading the rebuilding of the city walls and reorganizing the social and economic life of the people. What he accomplished in a short period of time is difficult to consider as anything other than a feat. What he did to fulfill his goal is one of the main themes of the book bearing the name of Nehemiah.
Author.
Most Bible interpreters agree that the author of the book is Nehemiah himself. This is evident, first of all, from the fact that a significant part of it is a first-person account of the circumstances of Nehemiah's return to Jerusalem (chapters 1-7; 12:31 - 13:31). Nothing is known about Nehemiah's childhood, youth, or family except that his father's name was Ahaliah (1:1) and that he had a brother named Hanani (2:2; cf. 7:2). It is possible that Nehemiah's ancestors were taken into captivity by the Babylonians, and he himself could have been born on the territory of the Persian Empire, somewhere during the years of Zerubbabel's ministry in Jerusalem or shortly after that.
In his pagan surroundings, Nehemiah achieved high status. He served as cupbearer to King Artaxerxes (1:11; compare 2:1). In the courts of eastern monarchs this position was considered important and honorable, and the fact that Nehemiah received it allows us to get an idea of his personality. The powerful king of Persia could not give the position of cupbearer to a man who was not intelligent, prudent and at the same time modest, honest and trustworthy.
Nehemiah could have written the book bearing his name shortly after the completion of the events it describes, that is, somewhere around 430 BC or a little later.
Book outline:
I. Restoring walls (chapters 1-6)
A. Nehemni's Prayer (Chapter 1)
B. Answer to Nehemiah's prayer (2:1-8)
C. Nehemiah prepares for the work ahead (2:9-20)
D. Nehemiah's allocation of areas of work (chapter 3)
E. Nehemiah's Response to Attempts to Obstruct the Work (Chapter 4)
E. Nehemiah deals with internal problems (5:1-13)
J. Nehemiah as governor (5:14-19)
H. Nehemiah's reaction to attempts to set a trap for him personally (6:1-14)
I. Nehemiah's completion of the work entrusted to him (6:15-19)
II. Spiritual recovery of the people (chapters 7-13)
A. For the safety of the city (7:1-3)
B. Census of Returnees (7:4-73)
C. Ezra's Ministry (8:1 - 10:39)
D. List of inhabitants of Judah (11:1 - 12:26)
D. Blessing of the wall (12:27-47)
E. Reform under Nehemiah (chapter 13)
Sire. 49:15, and etc.) son of Akhaliin, probably came from a famous Jewish family, since he served as cupbearer to the Persian king Artaxerxes Longiman. Being at the magnificent royal palace and enjoying the favor and love of the king, Nehemiah nevertheless lived in soul with his compatriots in Palestine and prayed for his people. One day one of his brothers, Hanani, came to him with some Jews who were in Jerusalem, and told him that those who had survived the captivity were terribly poor in Jerusalem, that the walls of Jerusalem were in ruins and the gates were burned. This saddened Nehemiah greatly; He cried for a long time, spent days and nights, for 4 months, in fasting and prayer, which attracted the attention of the king. Finally, after fervent prayer, Nehemiah, serving wine during dinner, when asked by the king about the cause of his sorrow, decided to reveal to him what illness lay in his heart and asked him for permission to go to his native land in order to renew his native city and restore the destroyed walls. his. The king allowed and invested Nehemiah with extensive power and great powers and means. Upon his arrival in Jerusalem, three days later, he drove around the fortifications of Jerusalem, which were in ruins, and examined them. Then, having gathered the elders and leaders of the city, he announced to them the king’s permission to restore the walls of the city and invited them to begin work. His proposal was accepted with enthusiasm. Everyone zealously set to work, and soon, in 52 days, the walls were restored despite all the dangers, intrigues and obstacles from external enemies ( Neh. Ch. 2, 3, 4, 6). At the consecration of the wall, in the presence of many Levites and people gathered for the celebration, many sacrifices were made. This day was a great holiday for all the people. After this, Nehemiah began to improve the lives of his compatriots; he convinced the rich to return fields, vineyards and houses to the poor, and forbade taking growth from his fellow tribesmen ( Ch. 5); ordered a national census to be taken and ordered the elders, the noblest citizens and a tenth of the people, by lot, to settle in Jerusalem, and thus the city was sufficiently populated with inhabitants; for security, he established a guard in Jerusalem (Neh. 7:1 -5, Neh. 11: 1 -2). Then, with the help especially of the priest Ezra, he tried to establish and elevate the moral and religious state of his people. On the New Year's Day, those. on the 1st day of the 7th month, at a gathering of huge masses of people, Ezra solemnly brought and read the book of the Law before the people. The people wept as they listened to the reading and explanation of the Law, which lasted from morning until noon. Then Nehemiah ordered that on the upcoming Feast of Tabernacles the Jews should make tents (tabernacles) for themselves and live there according to the law. "And the Israelites gathered together, says priest descriptor, tree branches of oilseeds, myrtle and etc. and they made tabernacles for themselves and celebrated this feast with great joy." On the eighth day the celebration of the Feast of Tabernacles took place according to the Law ( Neh. 8, Lev.23:39,43). On the 24th day, by order of Ezra and Nehemiah, a fast was proclaimed. The sons of Israel gathered in front of the temple in sackcloth and with ashes on their heads, having excommunicated all foreigners from among them, read the book of the Law, confessed their sins and the crimes of their fathers and prayed on their knees before the Lord so that He would not remember their iniquities. In conclusion, Ezra said a touching prayer of repentance. Then a written obligation was drawn up, approved by the signatures and seals of the Israelites, to strictly preserve the statutes of God. At the same time, special attention was paid to not entering into marital relations with foreigners, not to trade on the Sabbath day, to constantly paying the fee established for the benefit of the temple and to giving firstfruits and tithes to the priests and Levites ( Neh. Ch. 9, 10). After this, Nehemiah had to return to Babylon. After some time, he arrived again in Jerusalem and found disorder and abuse there, and therefore again had to worry about eradicating them. So, for example, by his order, a certain Tobiah the Ammonite was removed from the temple premises and his household belongings were thrown out. He restored the liturgical order, which had been disrupted due to non-fulfillment of the legal payment of tithes; again prohibited trade, field work and all kinds of work on Saturdays. Together with Ezra, he collected the books of God-inspired writers into one composition, established a book depository at the temple and etc. Nehemiah is also credited with finding priest fire ( 2Mac. 1:18), but this narrative has no historical authenticity behind it. With such strict and wise measures, he freed the Jews from everything foreign and restored order in the priesthood. In truth, he was the greatest and most worthy of all respects, a man to whom the Jews owe their revival. Place and time of his death from priest books are unknown.Bible. Dilapidated and New Testaments. Sinoidal translation. Biblical encyclopedia.. arch. Nikifor. 1891.
See what “Nehemiah” is in other dictionaries:
- (Hebrew נְחֶמְיָה) son of Hahalya, Jewish governor of Judea under Persian rule, author of the book of the Bible of the same name (“Book of Nehemiah”). Companion of Ezra (Ezra) in the struggle for the national religious consolidation of the Jewish population of Judea after... ... Wikipedia
And, husband. Star. ed. Rev.: Neemiich, Neemiichna. Origin: (Ancient Hebrew name Neemiah Yahweh (god) comforted.) Dictionary of personal names. Nehemiah and M. Star. rare Report: Neemiich, Neemiichna. [Dr. euro name Něḥemiāh Yahweh (god) consoled.] Dictionary of Russian personal names. N... Dictionary of personal names
- (Heb. Nehemiah, the Lord comforted): 1) son of Ahalia, Pers. governor of Judea; see Book of Nehemiah; 2) a noble Israeli who returned from Babylon. captivity with Zerubbabel (Ezra 2:2; Neh. 7:7); 3) the son of Azbuk, the head of the Beftsur semi-district, who helped... ... Brockhaus Biblical Encyclopedia
Nehemiah- (Nehemiah) (5th century BC), Heb. leader, cupbearer Persian, king Artaxerxes I. In 444, a Persian was appointed king and governor of Jerusalem. Despite the resistance of local authorities and Samaria, he organized the rapid restoration of the mountains. walls, encouraged development... ... The World History
Nehemiah- Jewish cupbearer of the Persian king Artaxerxes I. Around 445 BC. Nehemiah received permission from the king to go to Jerusalem and rebuild the walls destroyed by Nebuchadnezzar. Despite the resistance of his enemies, he completed all the work in... ... Detailed Dictionary of Biblical Names
Nehemiah- see Nehemiah Grew... General embryology: Terminological dictionary
Nehemiah- Nehemiah Nehemiah, son of Ahaliah, was a devout Israelite who, after the Babylonian captivity, served as cupbearer to the Persian king Artaxerxes 1 (Nehemiah 1:11; 2:1). Having learned from his brother Hanani and other Jews about the great disaster in Jerusalem, he... ... Dictionary of Biblical Names
One of the Jewish patriots who worked hard to restore Jerusalem and the temple after the Babylonian captivity. He was the cupbearer of the Persian king Artaxerxes. Having learned about the plight of the Jews, he took leave from the king and, upon arrival in... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Ephron
Nehemiah (Jehovah comforts) a) (Ezra 2:2; Nehemiah 7:7) one of the leaders of the people who returned from captivity with Zerubbabel; b) (Neh.1:1; Neh.8:9; Neh.10:1; Neh.12:26,47) Tirshatha (Persian name), son (descendant) of Ahaliyah, brother of Hanani, a Jew of noble... ... Bible. Old and New Testaments. Synodal translation. Biblical encyclopedia arch. Nikifor.
Ezra reads the book of the law to the people
1 When the seventh month had come and the children of Israel were living in their cities, then all the people gathered as one man to the square that was before the Water Gate, and they told Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded Israel.
2 And Ezra the priest brought the law before the congregation of men, and women, and all that could understand, on the first day of the seventh month;
3 and read from it in the square that was before the Water Gate, from dawn until noon, before men and women and all who could understand; and the ears of all the people were inclined to the book of the law.
4 Ezra the scribe stood on a wooden platform that had been made for this purpose, and next to him, right hand him, and Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah stood, and left hand his Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbaddana, and Zechariah, and Meshullam.
5 And Ezra opened the book before the eyes of all the people, because he stood above all the people. And when he opened it, all the people stood up.
6 And Ezra blessed the Lord the great God. And all the people answered: “Amen. Amen,” raising his hands up; and they worshiped and prostrated themselves before the Lord with their faces to the ground.
7 Joshua, Vanaiah, Sherebiah, Jamin, Akkub, Shabtai, Hodiah, Maaseiah, Clitha, Azariah, Jozabad, Hanan, Phelaiah, and the Levites explained the law to the people, while the people stood in their place.
8 And they read from the book, from the law of God, clearly, and added the interpretation, and the people understood what they read.
9 Then Nehemiah, who is Tirshatha, and Ezra the scribe the priest, and the Levites who taught the people, said to all the people, “This day is holy to the Lord your God; do not be sad or weep,” because all the people wept when they heard the words of the law.
10 And he said to them, “Go, eat the fat, and drink the sweet, and send portions to those who have nothing prepared, for this day is holy to our Lord. And don't be sad because the joy of the Lord is your strength.”
11 And the Levites calmed all the people, saying: “Cease, for this day is holy, do not be sad.”
12 And all the people went away to eat, and to drink, and to send portions, and to celebrate with great joy: for they understood the words that were spoken to them.
Feast of Tabernacles
13 The next day the heads of the generations from all the people, the priests and the Levites, gathered to the scribe Ezra, so that he would explain to them the words of the law.
14 And they found it written in the law which the Lord gave by Moses, that the children of Israel in the seventh month, at the feast, should dwell in tabernacles.
15 And therefore they declared and proclaimed throughout all their cities and in Jerusalem, saying: “Go to the mountain and bring olive branches, and wild olive branches, and myrtle branches, and palm branches, and branches of other broad-leaved trees, to make tabernacles according to what is written. "
16 And the people went and brought and made themselves tabernacles, every one on his own roof, and in his courts, and in the courts of the house of God, and in the market place at the Water Gate, and in the market place at the Gate of Ephraim.
17 The whole congregation of those who returned from captivity made booths and lived in booths. From the days of Joshua the son of Nun until this day have the children of Israel done so. The joy was very great.
18 And they read from the book of the law of God every day, from the first day until the last day. And they celebrated the holiday for seven days, and on the eighth day there was an after-feast according to the rules.
The book of Nehemiah was written after 443 BC. e. in Jerusalem and covers the events of 456-443. BC e. after returning from Babylonian captivity. The authorship of the book is attributed to Nehemiah. Unlike the clergyman Ezra, who paid primary attention to concerns about streamlining the religious life of the repatriate community, Nehemiah, a largely secular man, in his book reflected concern for the civil life of those returning from captivity.
Historical events
During the Babylonian captivity, the Israelites were largely assimilated by the Assyrians and some neighboring peoples, while the Jews managed to maintain their community and returned to their lands after the fall of Babylon.
The first group of returnees, despite resistance from the Samaritans, restored the temple in Jerusalem. Soon the second group of Jews, led by Ezra, returned to the lands of their fathers. The priest Ezra was horrified to see that many of the representatives of his people did not live according to the laws of God, that the nation was in spiritual decline. Many were married to pagans and worshiped false gods. Ezra's reforms forced the Jewish people to return to God and honor the laws of Moses. 14 years after Ezra, Nehemiah returns to Jerusalem, rebuilding the walls of Jerusalem and reorganizing economic and social life.
Ezra describes the restoration of the temple and the return to the church-religious rules, while Nehemiah describes the restoration of Jerusalem, the return to ordinary life. The pages of the book of Nehemiah also reflected the struggle with neighboring nations impeding the restoration of Jerusalem.
The book of Nehemiah can be roughly divided into 2 parts. In the first (chapters 1–7), Nehemiah describes events in the civil life of Jerusalem and his participation in them. The second part of the book (chapters 8 – 13) describes the activities of Ezra.
Interpretation of the book of Nehemiah.
The book of Nehemiah is permeated with the idea that God does not abandon His chosen people. Nehemiah emphasizes that it was God who helped him return from captivity and take part in the restoration of Jerusalem. It was God who kept his people from enemies, helped to organize the community and streamline public life
Like other historical books of the Old Testament, the book of Nehemiah is distinguished by the author's theocratic views on the historical events described.
The historical accuracy of the book of Nehemiah is virtually beyond doubt. The narration is highly accurate and documented.
Chapter 1. Nehemiah's Prayer
Chapter 2. Answer to prayer. Preparations for the restoration of the walls of Jerusalem.
Chapter 3. Nehemiah supervises the work.
Chapter 4. Attempts to prevent the restoration of walls.
Chapter 5. Problem solving.
Chapter 6. Completion of wall construction.
Chapter 7. Census of those who returned to their homeland.
Chapter 8 – 10. Ezra's Ministry
Chapter 11. Residents of Judea.
Chapter 12. Blessing of the walls.
Chapter 13. Nehemiah's social reforms.
And in many Jewish codes, also in Greek. Vatican, beginning of the book. Nehemiah follows on the same line as the end of the book. Ezra (De Rossi, Variae lectiones V. T. IV, 157). In the Christian Church, Prince. Ezra was early separated from the book. Nehemiah, as can be seen from the testimony of Jerome Ortig. in , Hyer., Prol. galeat). Gradually this division became generally accepted and from 1525, from the time of the appearance of Bomberg's edition, it was included in the Hebrew Bible. Catholics, however, still have the book. Nehemiah is considered as the second part of the book. Ezra. Likewise, in scientific bibliological works both of these books are usually reviewed together, due to their undoubted close connection.
According to its content, the book. Ezra and Nehemiah present an account of the history of the restoration of the Jewish community after the end of the Babylonian captivity. In particular, the book. Ezra is divided into two parts: I-VI and VII-X. The book begins with Cyrus's decree on the release of the Jews from captivity and the message that according to this decree, a party of captives, consisting of members of the tribe of Judah and Benjamin and priests and Levites, returned to Jerusalem under the leadership of Sheshbazzar (chap. 1). In ch. II provides a list of returned captives and donations to the temple. Then, in Chapter III. the story is told about the construction of the altar, the restoration of worship and the founding of the temple. B IV Ch. the writer reports on the obstacles to the construction of the temple on the part of the Samaritans and their allies, and provides letters that the enemies of the Jews addressed to the Persian kings. In ch. V-VI we are talking about the resumption of the construction of the temple, which had stopped due to the slander of enemies, about its completion and the consecration of the temple around 516. The second part of the book. Ezra describes the events of Ezra's time. In particular, it reports here about the arrival of Ezra in Jerusalem in the 7th year of King Artaxerxes with a colony of returned captives, and a royal decree is given that defined the powers of Ezra (VII chapter); then (chap. VIII), a list of the captives who returned with Ezra is given and, finally, the activities of Ezra in Jerusalem are narrated (chap. IX and X).
Book Nehemiah, which in its content is a direct continuation of the narrative of the book. Ezra, breaks down into three parts: I-VII, VIII-X, XI-XVIII. The first part deals with the circumstances of Nehemiah’s arrival in Jerusalem (I-VIII), his construction of walls (III-IV), the difficulties he encountered from the Samaritans and the Jews themselves (IV-VI), and a list of those who returned from captivity (IV-VI). VII). The second part describes the reform activity of Ezra, aimed at establishing the dominance of the law of Moses in life (VIII-X). Finally, the third part provides lists of the inhabitants of Jerusalem, priests and Levites (–), reports on the consecration of the walls of Jerusalem () and on the activities of Nehemiah upon his second arrival in the city after traveling to the court of the Persian king (XIII).
Thus, the book. Ezra and Nehemiah set out the events that took place in the period 537–432 BC. From their content it is clear that they do not talk about everything that happened at the specified time. It is especially important to note here that the period of the history of the Jews from the completion of the construction of the temple in 516, until the arrival of Ezra in Jerusalem in the seventh year of Artaxerxes ko or in 458 BC, is completely omitted. Obviously, like other biblical authors, the writers of the book. Ezra and Nehemiah mean to talk mainly about what is important from a theocratic point of view, in which, in their view, the care of the Lord for the chosen people at the end of the Babylonian captivity was especially clearly manifested.
Regarding the form of the book. Ezra and Nehemiah should note that in and at the conclusion of ch. 10 Ezra is spoken of in the third person, and in section -9 in the first person; Likewise, Nehemiah is spoken of in the first person (I-VII, XII-XIII). then in the third (VIII-X). In addition, the feature of the book. Ezra is that sections are written in Aramaic (Chaldean) language, and the rest in Hebrew.
The question of the origin of the book. Ezra and Nehemiah are at present difficult to decide with complete certainty, both because of the lack of clear indications in the books themselves, and because of the lack of firm guidance in tradition. Regarding the book. Ezra's legend, attested in the Talmud (Baba Bathra 15-a: “Ezra wrote his book”), in the synopses of St. I. Athanasius and I. Chrysostom (“Ezra himself, who was a priest and reader, tells and records in it the return from captivity, etc.), apparently claims that the writer of the book was Ezra. This legend can be supported in part by the title of the book, as well as by the established understanding of the history of the Old Testament canon. Contents of the book. Ezra, and precisely the second part of it (chap. 7-10) also confirms the testimony of tradition. We are talking about Ezra here, and for the most part spoken directly from his face ( – ). Although in ch. X and the beginning of XI speak about Ezra in the third person, but these parts can also be considered written by Ezra: changing persons in the same work is permissible for one writer, and examples of such a literary device can be indicated both in biblical writing (;), and and in the non-biblical. Moreover, Chapter X is closely connected with IX, and section represents a natural introduction to what follows, which talks about Ezra in the third person. If the section in question contains praise for Ezra and his genealogy, then this can hardly be seen as a desire for self-aggrandizement and therefore considered incompatible with the tradition of the writing of the section by Ezra himself.
The second part of the book. Ezra () begins with the words: "after these incidents". This indicates, apparently, the close connection of the second part with the first (chap. I-VI) and, therefore, that the latter was also written by Ezra. But Ezra was not an eyewitness to the events described in chapters I-VI and therefore could only present them on the basis of written documents. These documents can be presented either in the form of raw materials that Ezra independently processed, or in the form of an already processed composition, which Ezra just published, adding without changes to the part he himself compiled. The latter idea can be supported by a remark ( “then we told them the names of those people”), which would hardly have been used by Ezra if he had been the compiler of ch. I-VI; but the first idea also has its defenders in science,
The book of Nehemiah, on the basis of its inscription () and some - however, not entirely clear - indications of tradition (; Baba bathra 15-a) is considered by many researchers to be the work of Nehemiah. The main proof that the book belongs to Nehemiah is that, telling about the events of Nehemiah’s time, the book for the most part (I-VII, XII-XIII) speaks of Nehemiah in the first person. As an objection to this opinion, they usually put forward the place where the genealogy of the high priest Jesus is continued to Jaddua, and where Nehemiah’s expulsion from Jerusalem of the son-in-law of Sanballat, the ruler of Samaria, is reported. According to the testimony of I. Flavius (Ant. Jude 11:8, 5), Jaddui was the high priest during the time of Alexander the Great; Josephus Flavius (Ant. Jude 11:7, 2) dates the fact of the expulsion of Manasseh to the same time. In view of the evidence of I. Flavius, places and (and therefore the entire section XII-XIII), it is believed, could not have been written by Nehemiah. But the fact is that the news of I. Flavius dating back to the 4th century is very confused and cannot be used to verify biblical instructions. On the other hand, if the reliability of the news of I, Flavius is recognized, these verses could be considered a later addition. Regarding, in addition, it is possible to assume that here, in the genealogy of Jesus, not four high priests serving in succession over a hundred years are indicated, but only members of the same family, from which the last contemporary of Alexander Mac. – Nehemiah saw only children.
Less clear is the origin of Ch. VIII-X. Due to the fact that the named section deals with Ezra itself, and also taking into account some of the features of the section in comparison with the rest of the book, some Protestant and Catholic exegetes consider the section compiled by Ezra, who owned the last edition of the book. But it is not without reason that they point out that there is too much difference between ch. VIII-X and the rest do not exist. If this section deals mainly with Ezra, it is because the section talks about religious activities, the leading role in which belonged to Ezra, and not to Nehemiah, who was the first in civil affairs. This can also explain the difference between the section and others in expressions - namely, that Nehemiah in the section is given the title of Tirshafa (and), whereas earlier (;) he was called pechah (regional leader).
To what has been said, I must add that modern negative criticism recognizes the basis of the book. Ezra and Nehemiah are the original records (“memoirs”) of Ezra and Nehemiah, reproduced partly literally in the books. The difference between the views of criticism and the traditional ones in this case is that the final edition of the books is pushed back to a later time than the age of Ezra, and the editor of both books is considered to be the writer Prince. Paralipomenon and numerous interpolations are allowed. The main basis for such a view is the unity of the books of Ezra and Nehemiah with the book usually assumed by many researchers. Paralipomenon. To prove this unity, they refer to: a) the general coloring of the language of the books, b) the similarity of individual expressions and c) the identity of the end of 2 Chron. and the beginning of Ezra. But the similarity in language and expressions, given the same subject matter of the narration of both books, is quite natural and can only indicate that the books in question belong to the same era and, perhaps, were compiled by the same author, but not that they are parts of one whole. The same is true of the end of 2 Chronicles. and began Ezd. (the decree of Cyrus) is easier to understand if we assume the independence of both works. As for those historical errors that prompt representatives of negative criticism to push back the final edition of the book. Ezra and Nehemiah to a very late time and allow many interpolations in them, then (as will be clear from the commentary) references to these errors are either unfair or very controversial.
Book Ezra and Nehemiah have always enjoyed high respect in the Church and had divinely inspired authority, as a strictly historical work. Since the latest theories of the origin of the Pentateuch have shifted the center of gravity of biblical history and biblical writing into the post-exilic era, book. Ezra and Nehemiah, as the most important source for the study of the post-exilic era, naturally became the subject of numerous studies. At the same time, many authors questioned the historical accuracy of the narration of the books as a whole and in individual parts. Thus, Schrader rejected the historical authenticity of the evidence of the founding of the temple in the second year of Cyrus, pushing this event back to the second year of Darius Hystaspes. Guanaquer rejected the accuracy of the chronological sequence of the books, making an attempt to prove that the arrival of Nehemiah in Jerusalem took place before the arrival of Ezra. Many researchers have rejected the authenticity of the royal decrees and Aramaic documents cited in the books, as well as the list of those who returned from captivity, classifying all this as the fabrications of the chronicler, i.e. a book editor who lived long after the events described in the books. Finally, Costers and Torrey rejected the fact of the return of the Jews under Cyrus, the evidence of the construction of the temple by the returning Jews, and much more. Latest works However, especially in the work of Meyer (Meyer, Entstechung des Judenthums. Halle. 1896) there are many objections to the book. Ezra and Nehemiah have been refuted with sufficient convincing. It is especially important in this case that parallels from non-biblical literature can be considered to establish the reliability of those documents that are given in the book. Ezra. This largely confirms the accuracy of the author’s testimony in other parts. Only the chronology of the book excites bewilderment. Ezra and Nehemiah. When naming the names of the Persian kings (Artaxerxes, Darius), under whom certain events took place, the writer does not give these names immediate definitions. And since Persian history knows several kings who bore these names, it is difficult to say with certainty which king the writer is talking about in this or that case. Chronological order of events described in the book. Ezra and Nehemiah, therefore, are indicated differently by exegetes and can only be indicated with probability.
Literature: 1) Russian: Doroshkevich, Chronology of the book. 1 Ezra and Nehemiah, Christ. Thurs. 1886, July–Aug. It's him. How the books of 1 Ezra and Nehemiah are compiled. Read General, loves, spirit. enlightenment 1891 December; Yanitsky, Origin and composition of the book. Nehemiah. Orlov. Eparch. Ved. 1881; Yungerov, Origin and historicity of the book. Ezra and Nehemiah. Right Interview. 1905.10; V. Popov, Return of the Jews from Babylonian captivity. Kyiv, 1905. 2) Foreign: From the extremely extensive Western literature about the book. Ezra and Nehemiah are the most valuable. Comments Ryssel"i Esra, Nehemia und Ester 1887, Bertholet"a Die Bücher Esra und Nehemia. 1902, Keil "I Bibl. Komment über Chronik, Esra, Nehemia und Ester. For a detailed index of foreign literature, see the title above of the book. Bertholet"a and V. Popov
