12:27–30 These introductory verses describe the preparations for what follows. We learn that there is a wall dedication “with gladness,” that the Levites gather to lead with music, and purification is made for the entire community, gates, and wall. The completion of the temple had been followed by a dedication with rejoicing (Ezra 6:16–18). Many scholars wonder why the similar celebration narrated here does not follow immediately after wall completion in the sixth month, Elul (Neh. 6:15). Perhaps the simplest answer is that dedication is delayed by the need to repopulate and secure Jerusalem (7:3–5, 73; 11:1–24), an action that is itself postponed by the powerful events of Nehemiah 8–10, shaped by the reading of the Law in the seventh month (8:2; 9:1).

While 284 Levites live in Jerusalem (11:18), many others live in towns surrounding the city (11:3, 20). More Levites are needed in Jerusalem due to the magnitude of the celebration (cf. Ezra 8:17). The Levitical role of leading in thanksgiving with music and singing was previously anticipated (Ezra 3:10–13; Neh. 11:17, 22–23; 12:24) and long ago commanded by David (1 Chron. 15:16; 2 Chron. 29:25). The phrase “sons of the singers” (Neh. 12:28) points not to descent but to function as members of a guild or company of musicians. The narrator first describes the locations from which they gather in general terms, “in all their places” (v. 27). This is clarified as from the “district” and “villages” (v. 28), and from Beth-gilgal and the “region” (lit., “fields”; v. 29). The locations mentioned are a short distance from Jerusalem, either south (Netophah near Bethlehem), east (Beth-gilgal), or north (Geba, Azmaveth).246 Understandably, the Levites closest to the temple could most easily answer the call to serve at the celebration.

The dedication begins with purification (v. 30). This is expected due to the prior confession of sin (ch. 9) and the holy calling of the community, with their concern to “separate themselves” (9:2; 10:28; 13:3) within the “holy city” (11:1, 18). The need for the priests and Levites to purify themselves (12:30; 13:22) is comparable to Ezra 6:20, the last time we encountered this act (Ezra 6:19–21). The prior listing of priests and Levites suggests the Lord’s provision of those able to minister by carrying out both the purification and dedication that follows (Neh. 12:1–26; cf. v. 44b). The exact rites of purification are not provided. They may include fasting, abstinence from sexual activity, sprinkling with water and washing of one’s clothes and body, or a sin offering (Ex. 19:10, 14–15; Num. 8:7–8). Likewise, the process of purification for the wall and gates is unknown.

12:31–37 The first choir likely exits at the Valley Gate and moves south toward the Dung Gate, as Nehemiah once did (2:13).247 The choir is followed by a lay leader, Hoshaiah, and half of the other lay leaders and then seven priests with trumpets led by Ezra (12:33–35a, 36b).248 Zechariah (v. 35b) is a “son of Asaph,” signaling his role as music director. He is followed by eight of “his brothers” (v. 36a AT; ESV “his relatives”). This indicates that they are fellow Levites, not family members (cf. 12:8, 24). Just as trumpets were the prerogative of priests (Num. 10:8; 1 Chron. 16:6; Ezra 3:10), so Levites have the “musical instruments of David” (cf. 2 Chron. 29:26). The order of singers first and musicians last is reflected in the procession of Psalm 68:25. Processional movements at the Fountain Gate (Neh. 12:37) are unclear. The “ascent of the wall” may indicate that the steepness of the wall causes them to abandon it so that they make their way into the City of David via the stairs in order to rejoin the wall at some point to the north, eventually making their way to the Water Gate.

12:38–39 The second thanksgiving choir moves in the opposite direction, north along the wall. Its composition mirrors that of the southern procession. After the choir a lay leader, Nehemiah, and “half of the people” follow (v. 38; cf. v. 32). Although not narrated in the same order, the second procession also has seven priests with trumpets, a Levitical musical director (Jezrahiah), and eight Levites (“the singers”) with him (vv. 41–42). All of the place names encountered here are also found in the wall-building episode in chapter 3 except for the Ephraim Gate (but see note 165), and the Gate of the Guard. The identity of the latter is unknown though is perhaps best identified with the Muster Gate (cf. 3:31).249

12:40–43 The two “great choirs” (v. 31) and the Levites with their instruments (vv. 36, 42) offer responsive thanksgiving (cf. v. 24). The priests are present with their trumpets (vv. 35, 41) along with Nehemiah and the “officials,” representing all the people standing “in the house of God.”250 This is no routine ritual but a dedication marked from the start by “gladness” (v. 27). This key word is abundant in the grand finale of verse 43, with the noun (two times) and verb (three times) both present. The verse also resonates with the other building projects as if to envelop the whole of Ezra-Nehemiah. For example, the sacrifices at the altar and temple completion (Ezra 3; 6) are paralleled here by “great sacrifices.” Moreover, the emphasis upon thanksgiving (Hb. todah) throughout the episode suggests they are peace (fellowship) offerings for thanksgiving (Lev. 7:11–15), offered because of the “great joy” with which God has “made them rejoice,” as at the Passover after the temple was rebuilt (Ezra 6:22). Finally, the inclusion of women and children further expresses communal joy, so that the indistinguishable sound once heard at the altar completion among the people (Ezra 3:12–13) is now the exuberant “joy of Jerusalem . . . heard far away.”

12:44–47 The temporal marker “on that day” and the key word “rejoice,” both of which are found in verses 43 and 44, link this scene with the prior one.251 At the covenant renewal the people had pledged to bring to the house of God their firstfruits, contributions, and tithes “required by the Law” (v. 44; cf. 10:35–39). Men are now appointed to gather, manage, and distribute these provisions (cf. 13:13). These offerings are given to all “who ministered,” including priests and Levites as well as singers and gatekeepers (12:47). This includes their combined service at the recent dedication and their performance of other duties (“service of their God”), along with the Levitical “service of purification” (v. 45; cf. v. 30; 1 Chron. 23:27–32). These contributions are offered not only from a sense of obligation but also from a sense of joy and gratitude to God for those who serve faithfully.252

David’s command had organized the singers and gatekeepers, and Solomon followed his father’s commands (1 Chron. 6:31–32; 25:1–26:32; 2 Chron. 8:14; cf. Neh. 12:24–25). The choral directorships of Jezrahiah (v. 42) and Zechariah, a son of Asaph (v. 35), were no postexilic innovation. Rather, they perpetuate a tradition of musical direction and “songs of praise and thanksgiving” traced back to the venerable Asaph, chief of those David had appointed to praise God in song (1 Chron. 15:16–18; 16:4–6). The commitment of Asaph’s descendants to the service of God and the remnant community is already apparent from earlier texts (Neh. 7:44; 11:17, 22).

The final verse expands upon 12:44 with a reminder that the daily portions are due and provided for all who serve at the temple. The royal command for the singers’ provision “as every day required” (11:23) now includes the gatekeepers.253 The mention of “the days of” Zerubbabel and Nehemiah indicates that these measures characterize the historical periods when each serves as governor. Finally, the gifts are “set apart” or consecrated for the Levites, and from the Levites the “tithe of the tithe” is “set apart” for the priests (“sons of Aaron”). This is just as the people pledged and the Law requires, a sacred obligation for “all Israel” (cf. 10:38; Num. 18:26–28).

13:1–3 The theme of community purification (cf. 12:30) and the lexical links with “on that day” (cf. 12:43, 44), along with the twice repeated “set apart” (i.e., “consecrated”; Heb. maqdishim) in 12:47, helps to connect this final scene to the prior two.254 It is not surprising that public reading from the Book of the Law again plays an important role in community action, given its impact from the start of the book’s final section (cf. 8:3, 8, 18; 9:3). Recent reaffirmation of covenantal obligations began with the specific promise not to intermarry with the “peoples of the land” (10:30). Disobedience in this area, once addressed by Ezra (Ezra 9–10), will need to be addressed again by Nehemiah (Neh. 13:23–27).

However, the specific Mosaic exhortation goes beyond marital relationships to include separation from “all those of foreign descent” (v. 3). The specific text cited is a nearly verbatim summary of Deuteronomy 23:3–5,255 where it is commanded that the Ammonites and the Moabites be excluded from the “assembly of God,” meaning the covenant community gathered for worship, reading of the law, or festivals (cf. Neh. 8:2, 17).256 However, this is no absolute exclusion of people groups, as witnessed by the welcome received by all who join themselves to Israel, Ruth the Moabitess being a chief example (Ruth 1:16–17; Ezra 6:21; Neh. 10:28; cf. Deut. 23:7–8).

God promised Abraham that his descendants would be a blessing to the nations (Gen. 12:1–3). However, that same promise held out curses for those who dishonored Abraham. Here the latter situation is in view. The reason given is that Ammon and Moab had failed to show Israel hospitality (Num. 21:21–26) and explicitly sought to them do them harm by hiring the prophet Baalam to curse them (Numbers 22–24). Likewise, Nehemiah’s opponents, led by Tobiah “the Ammonite,” had hired a prophet to harm him (Neh. 6:12). This prepares us for his expulsion in 13:4–9.257

The command to separate from the “peoples of the land” and the conflicts with those who opposed them has threaded its way through Ezra-Nehemiah (Ezra 3:3; 4:1–24; 5:3–4; 6:21; 9:1–2; 10:2–3, 10–11; Neh. 2:1–20; 4:1–23; 6:1–19; 9:2; 10:28). Compliance is important because Israel has so often failed to embrace God’s covenant wholly, thereby neglecting her missional calling to be the Lord’s distinct and holy people (Ex. 19:5; Deut. 4:1–8; 6:20–25; 7:1–11).