Neemias 9
Bob Utley · You Can Understand the Bible
Neemias 9
NJB (MT Versing) CONTEXTUAL INSIGHTS A. Nehemiah's summary of YHWH's gracious acts and covenant faithfulness (cf. Neh. 9:17) may have come from Ezra's reading of the Book of Moses (i.e., Pentateuch). B. The chapter outlines as 1. YHWH as creator (Gen. 1-11), Neh. 9:6 2. YHWH's choice of Abraham (Gen. 12-50), Neh. 9:7-8 3. YHWH's actions in the Exodus (Exodus), Neh. 9:9-14 4. YHWH's faithful care and provision during the wilderness wandering period (Numbers), Neh. 9:15-21 5. YHWH's promises to Abraham fulfilled (period of the conquest, i.e., Joshua), Neh. 9:22-25 6. Israel's further rebellion (period of the Judges), Neh. 9:26-31 7. YHWH's covenant faithfulness and Israel's unfaithfulness continue (the period of the Monarchy), Neh. 9:32-38 C. Nehemiah 9 shows the theological basis of Israel's history — YHWH's faithfulness to His covenant; Israel's unfaithfulness to His covenant. It was not YHWH's powerlessness, but Israel's sin that brought destruction and exile; however, it is because of YHWH's character and power that Israel exists and is back in the Promised Land!
Neemias 9:1-4
9:1 "on the twenty-fourth day of this month, the sons of Israel assembled with fasting, in sackcloth, with dirt upon them" Two days after the Feast of the Booths (cf. Neh. 8:13-18) and twenty-three days after the reading of the law (cf. Neh. 8:2), the repentant actions so characteristic of the Day of Atonement (cf. Leviticus 16, which was to be observed on the 10 th day) occurred (cf. Neh. 1:4). During the reading of the law these returnees felt these same feelings of remorse and guilt (cf. Neh. 8:9). Israel needed forgiveness as the rest of chapter 9 clearly shows. Their covenant God was faithful (cf. Ezra 9:8-9), but they were not (cf. Neh. 1:6; Ezra 9:6-7,10). ▣ "fasting, in sackcloth" See Special Topic: Grieving Rites. 9:2 "descendants of Israel separated themselves from all foreigners" This VERB (BDB 95, KB 110, Niphal IMPERFECT) means "to withdraw from," "separate ourselves from." This withdrawal was for the stated purpose of obeying YHWH's commands (cf. Exod. 33:16; Lev. 20:24,26; Ezra 6:21; 9:1; 10:1). To worship and obey YHWH meant a complete break with the pagan and semi-pagan culture and practices (cf. Lev. 20:24,26; e.g., marriages to foreign women). ▣ "confessed their sins and the iniquities of their fathers" This VERB (BDB 392, KB 389 II, Hithpael IMPERFECT) means "to confess" (cf. Lev. 5:5; 16:21; Ezra 10:1; Neh. 1:6; Dan. 9:4,20). Apparently this confession involved personal and national sin (e.g., Lev. 26-40; Jer. 3:25; 14:20). 9:3 "they stood in their place" This seems to refer to Neh. 8:4 (cf. Neh. 9:4). ▣ "they read from the book of the law of the Lord their God for a fourth of the day" These returnees longed to be instructed from the Law of Moses. It seems at this point that a major turning point in the life of the Jews occurred. Instead of being primarily people of the temple (ritual, liturgy, and form) they became people of the Book (the influence of the synagogue). This was a reading/teaching session lasting three hours in the morning (Bible study) and three hours in the afternoon (confession and worship). 9:4 If Neh. 9:3 refers to Neh. 8:4, then this verse must refer to a separate platform. The names mentioned here refer to the Levites of Neh. 8:7, who translated and interpreted Ezra's (and the men standing with him) words. These two groups may have been involved in antiphonal reading interspersed with translation and interpretation.
Neemias 9:5-8
9:5 The Septuagint adds the phrase "and Ezra said. . ." Apparently it is asserting the authorship of chapter 9 to Ezra instead of the Levite leaders, as the MT implies. The rest of this chapter is a history of God's faithful covenant promises and the people's unfaithful responses. ▣ "Arise, bless" These are both IMPERATIVES. The first VERB (BDB 877, KB 1086, Qal IMPERATIVE) means "to stand up." Apparently unlike Ezra's first reading of the Law (cf. chapter 8), the people did not stand up the entire time (cf. Neh. 8:5). The second VERB (BDB 138, KB 159 II, used twice, the first a Piel IMPERATIVE, the second a Piel IMPERFECT used in a JUSSIVE sense) means to praise or adore for having special power (cf. Neh. 8:6; 1 Chr. 29:20). ▣ "the Lord your God" The covenant name of God, YHWH, translated Lord, is from the Hebrew VERB "to be" and refers to the ever-living, only-living One! Special Topic: Names for Deity, C. and D. ▣ "forever and ever" This is literally "from everlasting to everlasting." It is used of YHWH in Ps. 41:13; 106:48. Special Topic: Forever ('olam) ▣ "Your glorious name" The name is a Hebraic idiom for a person (e.g., Exod. 32:33; 1 Chr. 28:13; Ps. 72:19; Acts 1:18; 4:10). God is glorious. Special Topic: Glory (kabod, OT) Special Topic: "The Name" of YHWH ▣ "above all blessing and praise" The TEV catches the meaning as "although no human praise is great enough." 9:6 This verse is an emphasis on God as the only (in the spirit of Exod. 20:2-3 and Deut. 6:4) Creator and Sustainer of the Universe. Here creation is attributed to YHWH. Usually it is attributed to Elohim (cf. Genesis 1). Special Topic: Monotheism ▣ "You have made the heavens" This phrase is parallel to "the earth and all that is on it." "Heavens" here refers to the atmosphere of this planet (cf. Gen. 1:1). Special Topic: Heaven ▣ "the heaven of heavens with all their hosts" This seems to refer to the ancient association of heavenly bodies (e.g., sun, moon, planets, stars, comets) with gods or angels (cf. Neh. 9:6g; Deut. 4:19; Job 38:7). There has been an ongoing discussion among the rabbis as to how many "heavens" there are and to what they refer. The "highest" heaven would be God's throne. Some see this as the third heaven (cf. 2 Cor. 12:2), while others assert "seventh heaven" (b. Hagigah 11b). In this context the "heavens of heavens" refers to the starry heavens (cf. Deut. 10:14; Ps. 148:3-4) that personified worship and praise to God. Special Topic: The Heavens and the Third Heaven NASB, REB "You give life to all of them" NKJV, Peshitta "You preserve them all" "to all of them you give life" "you gave life to all" NJB, JPSOA "You keep them all alive" "You give everything life" This VERB (BDB 310, KB 309, Piel PARTICIPLE) can mean preserve alive (NKJV, JPSOA, Peshitta, cf. Exod. 1:17,18,22; Deut. 6:24; 20:16) give life (NASB, NRSV, TEV, NJB, NIV, REB, LXX, cf. Job 33:4) restore life (cf. Deut. 32:39; 1 Sam. 2:6; Hos. 6:2) YHWH is creator, sustainer, and restorer of life (cf. Col. 1:16-17)! 9:7-8 This seems to deal with God's choosing and covenanting with Abraham (cf. Genesis 12-18). Special Topic: Covenant Promises to the Patriarchs 9:7 "the Lord God" This is YHWH Elohim. This combined title occurs first in Gen. 2:4. Special Topic: Names for Deity, C. and D. ▣ "Who chose Abraham" This VERB (BDB 103, KB 119, Qal PERFECT) refers to God's choice. Here of Abraham (cf. Genesis 12); in Deut. 7:6-7 of Israel as a people. This refers theologically to the initiation of a covenant relationship. God must initiate. The burning question is does He call, choose, initiate to all or to some select group? Even in the OT, the choice of Abraham was a means to choose all humans (cf. Gen. 12:3); the choice of Israel was a choice for all humans (cf. Exod. 19:4-6, esp. Neh. 9:5c). Special Topic: He Chose Us Special Topic: Election/Predestination and the Need for a Theological Balance Special Topic: Predestination (Calvinism) vs. Human Free Will (Arminianism) Special Topic: YHWH's Eternal Redemptive Plan ▣ "brought him out of Ur of the Chaldees" Originally Abraham's family were apparently worshipers of the moon god (cf. Gen. 11:31). Ur was one of several centers for moon god (i.e., Sin or Zin) worship. At this point, in history all were polytheists (many gods) or henotheists (many gods, but one special god for me). Special Topic: Chaldeans Special Topic: Moon Worship ▣ "gave him the name Abraham" His original name "Abram" means "exalted Father" (BDB 4, KB 10). The name Abraham means "chief of a multitude" (BDB 4, KB, cf. Gen. 17:5, where it is defined as "the father of a multitude of nations"). 9:8 "You found his heart faithful before You" Because of the use of the word "faithful," this must refer to Gen. 15:6 (cf. Rom. 4:3,9,22; Gal. 3:6; James 2:23), which refers to God's promise of descendants. Abraham's faith is fully revealed in Gen. 22 (cf. James 2:22). Special Topic: Believe, Trust, Faith, and Faithfulness in the OT Special Topic: The Heart ▣ "And made a covenant with him" This covenant is first delineated in Gen. 12:1-3, but reaffirmed in chapters 15 and 17. Special Topic: Covenant ▣ "give him the land of the Canaanite" This aspect of the covenant is fully delineated in Gen. 15:17-21. For a full discussion of these tribes of Canaan see Ezra 9:1. Special Topic: Pre-Israelite Inhabitants of Palestine ▣ "to his descendants" This is literally the term "seed." In the OT it focuses on the Jewish people, but in the NT Paul sees it as referring uniquely to Christ (cf. Gal. 3:15-22). ▣ "You have fulfilled Your promise" This relates to Gen. 15:12-21, which refers to the Exodus from Egypt and the conquest of Canaan. ▣ "For You are righteous" This relates to YHWH's character (cf. 2 Chr. 12:6; Ezra 9:15), but the same term is used in Neh. 9:33, translated "just" and refers to His actions (i.e., judgments, cf. Exod. 9:27; Ps. 119:137; 145:17). The specific text that relates to the reason for the Canaanite defeat is Deut. 9:4-6. Special Topic: Righteousness
Neemias 9:9-15
9:9-14 This deals with the period of the Exodus and wilderness wandering period. God's promise and fulfillment of bringing the children of Israel out of Egypt is a recurrent theme (e.g., Ps. 78:12ff; 105:23ff; 106:7ff; 135:8ff; 136:10ff). 9:9 "You saw the affliction of our fathers in Egypt" This relates to Exod. 2:25; 3:7 (Acts 7:34). ▣ "And heard their cry by the Red Sea" This refers specifically to Exodus 14. Special Topic: The Red Sea 9:10 This verse refers to the series of plagues that YHWH sent through Moses (cf. Exodus 7-11). These plagues target and repudiate the nature and animal gods of Egypt. YHWH wants Egyptians to believe in Him also (cf. Neh. 9:10d; Exod. 9:14-16). 9:11 "their pursuers You hurled into the depths" This refers to Exod. 14, especially Neh. 9:26-31. ▣ "Like a stone into raging waters" This is almost an exact quote from the Song of Moses in Exod. 15:5,10. Special Topic: Waters 9:12 "a pillar of fire" This refers to Shekinah cloud of glory (physical symbol of the presence of YHWH) that separated the children of Israel from the army of Pharaoh, and led them throughout the wilderness wandering period (e.g., Exod. 13:22; 14:19-24; 16:10; 19:9,16; 24:15-18; 34:5; 40:34-38). This is referred to again in Neh. 9:19. ▣ "the way" See Special Topic: The Route of the Exodus. 9:13 "Then You came down on Mount Sinai" See Special Topic: Location of Mt. Sinai. ▣ "You gave them just ordinances and true laws" There are some cultural examples similar to the decalog. The Laws of Lipit-Ishtar (Sumerian), from the king of Isin (1934-1924 B.C.) The Laws of Eshnunna (old Babylonian), dating about 1800 B.C. from the reign of Dadusha, king of Ashnunna The Code of Hammurabi (old Babylon) from the king of Babylon, Hammurabi (1728-1686 B.C.) The law codes of the Hittite kings Mupsilis I or Hattusilis I, from about 1650 B.C. The Mesopotamian law codes focus primarily on civil laws, while the biblical laws focus primarily on religious/cultic laws. ". . .we might suggest a civil bias in all cuneiform law and a cultic bias in Israelite law. . ., in Mesopotamia, offense is ultimately viewed in relation to society; while in Israel, all offense is ultimately against God." Walton, p. 80. Albrecht Alt in Essays on Old Testament History and Religion, Oxford, 1966, pp. 81-132, has identified two types of laws: casuistic, which use conditional clauses. It is characterized by an "if. . .then" structure. It does not appeal to religious or societal norms but states a prohibition and consequence. apodictic, which does not use conditional clauses (1) Exodus 21 and Deut. 27:15-26 use the third person and relate to individual, specific cases (2) Lev. 18:7-17 and Exodus 20/Deuteronomy 5 use the second person and are more general in scope. Mesopotamian law is primarily casuistic while Israelite law is primarily apodictic. 9:14 This verse, like Neh. 9:13, relates to the giving of the Ten Commandments to Moses on Mt. Sinai recorded in Exodus 19-20; see note online. The phrase "Your holy sabbath" probably refers to Exod. 20:8-11, which is a theological development of the seventh day of rest of Gen. 2:1-3. Special Topic: Sabbath (OT) NASB, NRSV, TEV, NJB "Through Your servant Moses" "By the hand of Moses Your servant" The NKJV retains the literal idiom. Moses is said to have "written" God's laws several times (cf. Exod. 17:14; 24:4,7; 34:27,28; Num. 33:2; Deut. 31:9,22,24-26)! Special Topic: Covenant 9:15-21 This is a description of the wilderness wandering period and God's unique care amidst the children of Israel's rebellion (Ezra's theme in chapter 9). 9:15 "You provided bread from heaven" This daily provision of manna is described in Exodus 16, especially vv. 14-15,31. Special Topic: Manna ▣ "You brought forth water from a rock" This must have occurred regularly, but only two times are recorded (Exod. 17:6; Num. 20:7-13).
Neemias 9:16-25
9:16-17 Here is the recurrent theme of the chapter. God's faithfulness and love, Neh. 9:17b Israel's unfaithfulness and rebellion, Neh. 9:16-17a YHWH's righteousness and Israel's rebellion are graphically revealed in Deut. 9:4-6,7,13,24,27. 9:16 "they became stubborn" "hardened their necks" NRSV, JPSOA, LXX "stiffened their necks" "grew. . .stubborn" "grew obstinate" "they were stubborn" The VERB (BDB 904 I, KB 1151, Hiphil IMPERFECT) and the NOUN (BDB 791) both denote purposeful rejection of truth (i.e., rebellion, cf. Neh. 9:17,29; 2 Chr. 30:8; 36:13; Jer. 7:26; 17:23; 19:15). Special Topic: Stubbornness (OT) 9:17 "Your wondrous deeds" This VERB (BDB 810, KB 927, Niphal PARTICIPLE), can mean "difficult" (cf. Deut. 17:8; Pro. 30:18) or "wonderful" (cf. Exod. 3:20; Ps. 78:12-16). In this passage, like so many Psalms, it refers to God's mighty, powerful, extraordinary acts of deliverance during the exodus, wanderings, and conquest. Special Topic: Wonderful Things ▣ "appointed a leader to return to their slavery" This relates specifically to Num. 14:4. The precursor is found in Exod. 14:10-12 and Num. 11:1-9. NASB, NRSV, TEV, NJB, REB, LXX, NET "in Egypt" ------- "to their slavery" "to their evil works" The MT has "to their bondage (BDB 715) in rebellion" (BDB 598). The terms "in rebellion" and "in Egypt" are very similar. in rebellion ‒ במרים in Egypt ‒ במצרימ The UBS Text Project, p. 538, gives option #2 a "C" rating (i.e., considerable doubt). So the question is, "Does this phrase refer to an attitude or a location?" Egyptian "affliction" is mentioned in v. 9 and again "Egypt" in v. 18. ▣ "You are a God" There are six specific things stated about God's character. forgiving (BDB 699, used exclusively of God's forgiveness) gracious (BDB 337, cf. Deut. 4:31; 2 Chr. 30:9) compassionate (BDB 933) slow to anger (cf. Num.14:18) abounding in lovingkindness (BDB 338, Covenant loyalty, see Special Topic: Lovingkindness (hesed) He did not forsake them! This is one of a select number of OT texts that delineate the basic nature of God — Exod. 34:6-7; Ps. 103:8; and Joel 2:13. Part of this text's litany of God's characteristics became a standard way of referring to His character (cf. Ps. 86:15; 145:8; Jonah 4:2). This is who God is! Rejoice and be glad! Believers' hope is based on the unchanging character of God. Remember the list is given in a verse that describes Israel's intentional rejection of God and His word. Special Topic: Characteristics of Israel's God 9:18 "they made for themselves a calf of molten metal" The calf may have been a physical representation of YHWH, not another god (cf. Exodus 32). ▣ "and committed great blasphemies" There is a series of sins recorded in Exodus 32. idolatry (cf. LXX & Vulgate) or at least making a physical image of YHWH (cf. Exod. 20:4-5) drunkenness sexual promiscuity (cf. Exod. 32:6, "rose up to play" means a sexual orgy, cf. Gen. 26:18 for another use of this phrase) 9:19 "the pillar of cloud" See Special Topic: Coming On the Clouds 9:20 "You gave Your good Spirit to instruct them" God's "good spirit" does not necessarily refer to the NT Trinitarian understanding of the Holy Spirit, the third person of the Trinity. In the OT God's Spirit is a way of referring to His will being accomplished (cf. Gen. 1:2). In this context it is probably parallel to God's angel who accompanied Israel during the wilderness wandering period (cf. Exod. 3:2; 14:19; 23:20,23,34; 33:2). Also, God's Spirit is a way of referring to revelation or inspiration (cf. Neh. 9:30; Ps. 143:10). He (NT Trinitarian sense) is the agent of inspiration (cf. Neh. 9:30; Num. 11:17,25,29; 1 Sam. 10:6,9-11; 2 Sam. 23:2; 1 Kgs. 22:24; 1 Chr. 12:18; 2 Chr. 24:20; Isa. 11:2; 42:1; Ezek. 11:5,24; Hos. 9:7; Joel 2:28-29; Micah 3:8; Zech. 7:12). Special Topic: Spirit in the Bible 9:21 Even though the wilderness wandering period was a time of judgment because of their unbelief, God was with them in a personal, powerful, daily way. The rabbis later called this time "the honeymoon" period because of YHWH's tender care and provision. The term "forty" is a round, symbolic number. This period only lasted 38 years. The specific reference to the clothes not wearing out is from Deut. 8:4; 29:5. Special Topic: Symbolic Numbers in Scripture, #7 9:22 This refers to Joshua's conquest on the eastern side of the Jordan (cf. Num. 21:21-35; Ps. 135:11; 136:19-20). 9:23-25 This seems to refer to Joshua's conquest of the land of Canaan. 9:23 "You made their sons numerous as the stars of heaven" This was part of the Abrahamic covenant (cf. Gen. 15:5; 22:17; 26:4; Exod. 32:13, i.e., numerous descendants also referred to as "like the sand of the sea," cf. Gen. 22:12; 32:12; Isa. 48:19; Hos. 1:10). For similar hyperbole see Gen. 13:16; 16:10; 17:20; 28:14.
Neemias 9:26-31
9:26-31 This refers to the period of the Judges, which was one of the darkest periods of Israel's history. Cycle after cycle of sin and restoration! 9:26 "And cast Your law behind their backs" This is a Hebrew idiom for being out of sight, being out of mind (cf. Isa. 38:17). It has the connotation of willful rejection (cf. 1 Kgs. 14:9; Ezek. 23:35 and the same concept is in Ps. 50:17). ▣ "And killed Your prophets" God's people did not want to hear from God through His spokespersons so they silenced the speaker! Special Topic: Prophecy (OT) ▣ "return" See Special Topic: Repentance in the OT. 9:27 The recurrent theme of YHWH's patience, love, and covenant loyalty is contrasted with Israel's rebellion, generation after generation (cf. Neh. 9:28). 9:29 "to turn them back" See Special Topic: Repentance in the OT. "they acted arrogantly" "they acted proudly" NRSV, JPSOA "they acted presumptuously" "in pride they rejected" "they became arrogant" This VERB (BDB 267, KB 268, Hiphil PERFECT) implies the willful rejection of God's authority expressed through His prophets (cf. Neh. 9:30) and His word. Often one's personal, cultural, or national opinions are substituted for God's truth (e.g., false prophets). The LXX characterizes Israel's repeated unfaithful actions and attitudes. "did not listen" "sinned against your commandments and judgments" "presented a disobedient back" "stiffened their neck" "did not listen" ▣ "By which if a man observes them he shall live" This is the OT understanding of salvation (cf. Lev. 18:5; Gal. 3:12). However, the repeated failure of each and every generation of the sons of Adam forced YHWH to bring about a "new covenant" (cf. Jer. 31:31-34; Ezek. 36:22-38) based on God's performance (in Christ) only dependent on a faithful human reception. The goal is still the same—a righteous people, but the mechanism has changed; an internal law/a new heart/a new spirit! Special Topic: Keep ▣ "And they turned a stubborn shoulder and stiffened their neck" This terminology refers to Deut. 9:6, 7,13,24,27. Special Topic: Stubbornness (OT) 9:30 "the peoples of the lands" In Ezra (Ezra 3:3; 9:1,2,11; 10:2,11) and Nehemiah (Neh. 9:30; 10:29,31,32) this means native inhabitants (i.e., those who survived the deportations and those resettled in Palestine and the resulting intermarriages). Earlier in the OT it referred to either (1) the wealthy land owners or (2) the people who had legal rights as citizens. 9:31 God's covenant judgment (cf. Leviticus 26; Deuteronomy 28) was always an attempt to cause Israel to repent and return. However, grace and mercy rejected results in judgment even beyond this life. God chose Israel to choose the world! He retained a faithful remnant to accomplish His Messianic promises and world evangelization! Special Topic: YHWH's Eternal Redemptive Plan
Neemias 9:32-38
9:32-37 These verses deal with the period of the United (Saul, David, and Solomon) and Divided Monarchy (Israel until 922 B.C. and Judah until 586 B.C.). Special Topic: Kings of the Divided Kingdom 9:32 "our God, the great, the mighty, and the awesome God, who keeps covenant and lovingkindness" Again the character and faithfulness of YHWH, in contrast to His people, is emphasized (cf. Neh. 9:33). This is the recurrent theme. The term "great" (BDB 152) is attributed several times (cf. Neh. 1:5; Deut. 7:21; 10:17; Ps. 77:13; 95:3; Jer. 32:18; Dan. 9:4) to Elohim (cf. Neh. 8:6; 2 Chr. 2:5) to YHWH (cf. Exod. 18:11; 1 Chr. 16:25; Ps. 48:1; 96:4; 99:2; 135:5; 145:3; Jer. 10:6) God's power is great (Num. 14:17); God's name is great (2 Sam. 7:26; 1 Chr. 17:24); God's works are great (Ps. 92:5). The term "awesome" (BDB 431, KB 432, Niphal PARTICIPLE) is used in several but related senses in connection to God. God's redemptive acts (e.g., Deut. 10:21) description of God Himself (e.g., Deut. 7:21; 10:17; Neh. 1:5; 4:18; 9:32) of His name (e.g., Deut. 28:58) of His appearance (e.g., Jdg. 13:6; Isa. 64:3) Humans tremble or should tremble at the presence or even mention of the God of creation. The last two in the list are synonymous. God's power is established by His faithfulness to His promises. These last two characteristics often appear together (cf. Neh. 1:5; 9:32; Deut. 7:2,9,12; 1 Kgs. 8:23; 2 Chr. 6:14; Dan. 9:4). A good article on the relationship between berith (covenant) and hesed (lovingkindness) is Edmund Jacob, Theology of the Old Testament, pp. 103-107. Special Topic: Lovingkindness (hesed) ▣ "From the days of the kings of Assyria to this day" Assyria took the Northern Ten Tribes captive in 722 B.C. For a list of their kings in sequence see Special Topic: Kings of Assyria 9:33 "You are just in all that has come upon us" The consequences for covenant violation are clearly spelled out in Leviticus 26 and Deuteronomy 28. God's judgments are both judicially fair and redemptively purposeful. 9:35 "the broad and rich land" The Promised Land could hardly be characterized as "spacious," so it must be used metaphorically for a place of freedom (cf. Exod. 3:8). Canaan was a very fertile land in Moses' day (cf. Exod. 3:8,17; 13:5; Num. 13:23,27). 9:36 "Behold, we are slaves today" This refers to the continuing domination, albeit benevolent, under Persia. 9:38 "We are making an agreement in writing" Although the word "covenant" is not used here, a similar but rare word is employed. The term "agreement" is really from the Hebrew root "amen" and should be translated "firm agreement" (BDB 53). The VERB "making" is the Hebrew term "to cut" (BDB 503, KB 500, Qal ACTIVE PARTICIPLE). This is often associated with the common phrase "to cut a covenant." 9:38-10:27 "leaders. . .Levites. . .priests" The leaders are mentioned in Neh. 10:1,14-27; the Levites in Neh. 10:9-13; and priests in Neh. 10:2-8 (cf. Neh. 12:1-7). There has been much discussion among scholars whether individuals or families are listed. It is also unusual that Ezra is not mentioned, however, he was a member of the first named priestly family (Seraiah).