9:38190 “Because of all this” transitions from the reading of the Law on the first day of the seventh month (8:2), the celebration of the Feast of Tabernacles ending on the twenty-second day of the month (8:18), and the prayer of confession on the twenty-fourth day of the month (9:1). The covenant renewal that follows in the current chapter functions as the conclusion of chapters 8–9 as the people recommit to the Law.191 In the forefront is their current “great distress” (9:37), leading to the decision to renew the covenant. The explicit pronoun (“we”) implicates the entire community in the resolve to enter this “firm covenant.”

The standard word for “covenant” (Hb. berit) is not used here. That this chapter represents a covenant-renewal ceremony is supported by the presence of the verb “cutting” (karat), typical of covenant making.192 It is followed by a word that has the sense “faith(fulness), support” (ʼamana)193 Taken together, the phrase refers to “making a faithful [i.e., firm] (thing)” (thus ESV’s “firm covenant”), made in writing as a unilateral and “voluntary act of the people.”194 The categories of signatories (princes, Levites, priests)195 are reflected in the detailed list that follows. The “sealed document” may indicate personal imprints into wax or clay, or perhaps actual signatures.196 Those who seal the document now pledge in solemn agreement their determination to abide in the Lord’s instruction.

10:1 The initiative of a united people is demonstrated by a document bearing eighty-four names in four groups. Nehemiah and Zedekiah head the list, perhaps highlighting their role as civil authorities. This is not the first time that the term “governor” has been used or applied specifically to Nehemiah (cf. 8:9).197 Zedekiah is otherwise unknown. He may be a chief official under Nehemiah or a secretary to Nehemiah identical with “Zadok the scribe” (13:13; cf. Ezra 4:8).

10:2–8 A second group of signatories follows, with twenty-one priestly names. Within this list, only six individuals are not found in the lists either of initial priestly houses associated with Zerubbabel and Jeshua (12:1–7) or of those of Joiakim, Jeshua’s successor (12:12–21). In other words, fifteen of the priestly names that seal the covenant represent family names or “chiefs of the priests” (12:7) rather than individuals.198 Ezra may not be listed because of his inclusion under a separate priestly division, such as Seraiah or Azariah (Ezra 7:1; cf. 1 Chron. 6:14). Alternatively, Azariah, a lengthened form of Ezra, may refer to him. Pashhur and Amariah (i.e., Immer; Neh. 10:3), along with Harim (v. 5), are named among the four priestly families (Ezra 2:36–39). Other names listed are found elsewhere in Ezra-Nehemiah (e.g., Daniel; Ezra 8:2), though correlation between individuals remains uncertain.

10:9–13 Seventeen Levitical names follow. The first three names, Jeshua, Binnui, and Kadmiel, are set apart from fellow Levites, “their brothers” (v. 10). These three joined with Zerubbabel in the first return (Ezra 2:40; Neh. 12:1, 8). Jeshua and Kadmiel, “along with the sons of Henadad,” had organized initial work on the temple (Ezra 3:9). They function here as ancestral names of Levitical family groups.

However, there are also what appear to be personal names in this list. At least ten of the names are found among the Levites who either instruct in the Law (Neh. 8:7) or lead in worship and confession (9:4–5).199 Interestingly, listed among these Levites are Hashabiah (10:11) and Sherebiah (v. 12). These may be the very men who willingly joined the depleted ranks of Levites (Ezra 8:18–19). Hashabiah is also a builder of the wall (Neh. 3:17). Both names are placed among the “chiefs of the Levites” (12:24). It is difficult to know whether the overlapping names in these varied contexts refer to the same individuals.200

10:14–27 The majority of the signers are lay representatives, forty-four “chiefs [= heads] of the people” (v. 14; cf. 8:13)—perhaps synonymous with “our princes” (9:38). The names of some of these lay leaders appear to be ancestral names found elsewhere in the book. For example: (1) the first twenty-one names from Parosh to Magpiash (excepting Bunni, Azzur, and Hodiah) are found in the major lists of the community at Ezra 2//Nehemiah 7 in nearly the same order; (2) thirteen of the names are shared with the list of wall builders in Nehemiah 3 and in a nearly identical order; and (3) four names are also listed among Ezra’s lay leaders in Nehemiah 8:4 (Hashum [10:18], Meshullam [v. 20], Anaiah [v. 22], and Maaseiah [v. 25]).201 This way of unifying the community binds them chronologically, tying the past returnees with the reconstituted people of the present. This is analogous to the way that past and present are joined in the confessional prayer of chapter 9.

10:28–29 The traditional divisions of people, priests, Levites, and so on (Ezra 7:7; Neh. 7:73) are now given to make clear that all are involved (even if not mentioned explicitly in the lists of 10:1–27). The list ends with the inclusion of children, whose presence at the first reading of the Law was merely implied as “all who could understand” (8:2). The central clause reflects the repentance of the assembly: all those loyal to the Lord have “separated themselves from” the seductions promoted by the “peoples of the lands” (cf. 9:24, 30) in order to move toward the Law (Torah) of God (cf. Ezra 6:21; 9:1–2; Isa. 56:1–8).

Along with the people, the Law of God plays an important role in all of Nehemiah 8–10.202 The people had rebelled against these right, true, and good commandments (9:13, 16, 26). Now, arm in arm with the signatories (“their brothers, their nobles”), they characterize their repentance by three actions: to walk in, to observe, and to do the Mosaic instructions. Together these actions express the profound embrace of God’s law as a way of life for an entire community. Restoring the centrality of the Law to their public and private lives is key to the purposes for which God has distinguished them from the world yet for the world (Lev. 18:4; 26:3; Deut. 6:4–10; 11:22–24; Josh. 22:5). The physical and spiritual restoration was foretold in the prophets (Ezek. 11:16–20; 36:24–28).

This momentous commitment is bound by “a curse and an oath” An oath (Hb. shebuʼah) is a sworn promise to keep the stated stipulations that follow (Neh. 10:30ff.; 2 Chron. 15:12–14). The curse (ʼalah) appeals to God to bring penalties upon them if they break the oath. Those penalties are unstated. The earlier confession had underscored God’s righteousness in bringing “all that has come upon us” (Neh. 9:32–33; Dan. 9:11).203 Those judgments, resulting from covenantal disobedience, are likely the kinds of penalties in mind now (Lev. 26:14–45; Deut. 27:15–26; 29:10–21).

10:30 General statements concerning separation (v. 28; 9:2) result in the specific rejection of mixed marriages. Placing this obligation first shows their renewed resolve to be holy. The Lord had highlighted the dangers associated with such marriages in the aftermath of the golden calf incident (Ex. 34:10–17). Intermarriage among the initial inhabitants of the land was also proscribed by Moses (Deut. 7:1–6). More recently, Ezra had shepherded the community through intermarriage violations (Ezra 9–10), as would Nehemiah later (Neh. 13:23–29). The people promise explicitly to obey these prior Mosaic prohibitions. The expressed concerns are not national or racial but religious; intermarriage had indeed promoted false worship and idolatry, as Israel’s history attested.205

10:31 As with the first promise, Sabbath keeping was a strong marker of identity for God’s people as a sign of the Mosaic covenant (Ex. 20:8–11; 31:12–17; Deut. 5:12–15). The people understand its importance, having recently mentioned the “holy Sabbath” in their confession (Neh. 9:14). Profaning it was a serious covenant breach that had resulted in repeated prophetic warnings (Jer. 17:19–27; Ezek. 20:12–13, 16, 20, 21, 24). Sabbath instructions regarding work cessation did not address commerce or the purchase of food. However, the desire to get on with trade had fostered Sabbath resentment and even injustice (Amos 8:4–7; cf. Isa. 58:13–14). Certainly the prohibition of trade within the community was already assumed. However, for a repentant people the validity of purchasing goods from the “peoples of the land” would be an important question of present application. Rather than flirting with compromise, they determine to prohibit all Sabbath transactions with outsiders and expand this to include other holy days (cf. Neh. 13:15–22).

Maintaining the Sabbath principle to be a distinct people extends to the cessation of land cultivation and full harvest as well as the “exaction of every debt” in the sabbatical year. The latter implies total forgiveness of debts.206 These seventh-year observances were already part of Mosaic instruction (Lev. 25:1–7; Deut. 15:1–18). Whether the people are seeking to synchronize these to the same calendar year is unclear. The debt-release purpose of having “no poor among you” (Deut. 15:4) would be relevant to a community recently embroiled in its own debt crisis (Neh. 5:1–13) and their more recent concern for those in need (8:10).207

10:32–33 The remainder of the obligations in the chapter relate to temple support, commencing with a temple tax. Every verse in verses 32–39 contains the phrase “the house of our God/the Lord.”

The language “take on ourselves the obligation” (v. 32; lit., “commands”) shows the whole community bearing responsibility for the support of the temple. The verbal complement that follows—“to give yearly” (a temple tax)—expresses the main action. Persian kings had previously financed temple function (Ezra 6:7–10; 7:11–24; 8:25–30). With the increasing use of coinage in this period and perhaps waning royal support, the people now pledge themselves to give a third part of a shekel to maintain worship—the very core of their calling. There is no explicit Pentateuchal law requiring such a tax. In the past, freewill offerings had been welcomed for tabernacle service (Ex. 25:1–2; 36:3–5). At Exodus 30:11–16 a half-shekel tax is levied upon each adult during the census for the “service of the tent of meeting” (Ex. 30:16; cf. Ex. 38:25; 2 Chron. 24:4–14). The assembly may be applying the spirit of this Exodus passage and expanding it to include an annual charge.

These funds will support the seven elements listed (Neh. 10:33). The “showbread” or “bread of the Presence” describes the twelve rows of bread placed on the table in the Holy Place as a permanent thank offering (Ex. 25:23–30). The others mentioned broadly follow Numbers 28–29. These include daily (“regular”), weekly (“Sabbath”), monthly (new moon), and festival offerings. The “holy things” are associated with other public offerings (2 Chron. 29:33; 35:13). The “sin offerings to make atonement” refers to purification or penitence at special public occasions (2 Chron. 29:20–21; Ezra 6:16–17; 8:35).208 Finally, “work” (Hb. melaʼkah) in the concluding phrase (Neh. 10:33b) likely refers to maintenance of temple buildings (2 Kings 12:15).209

10:34 The fire of the altar was to burn perpetually—the referent to “as it is written in the Law” (v. 34; Lev. 6:8–13). However, no known Pentateuchal law mandates how the wood was to be supplied. The community meets this obligation by lot-casting in order to divide the labor between families through a yearly work rotation (cf. Josh. 9:27). Again, the implications of the law are applied to a contemporary need.

10:35–37a The focus shifts to offerings brought “to the priests” (vv. 36, 37a) for their support. It begins with the firstfruits of the land. Israel was commanded to bring the “best of the firstfruits of your ground,” whether barley in early spring or wheat in late spring (Ex. 23:19; 34:22, 26; Lev. 23:9–22; Deut. 26:1–11). The latter festival was called the Feast of Harvest/Weeks (Ex. 23:16; 34:22; Lev. 23:15–22). By offering the firstfruits of their grain they thank the Lord as their provider and as the only one worthy of their best.211 The scope of the promise in Nehemiah 10:35 expands to include “all fruit.”

The firstborn is analogous to the firstfruits (v. 36). After the initial Passover, the Lord commanded Israel to set apart (i.e., consecrate) all the firstborn as holy. This reminded them of God’s deliverance of their firstborn in Egypt (Ex. 13:1–2, 11–16). Because they belong to the Lord, the firstborn of clean animals must be sacrificed and unclean animals and firstborn children redeemed with a price (Ex. 34:19–20; Num. 18:15–17). This shows the postexilic community to be in solidarity with those redeemed at the time of the exodus.

The list concludes with several other of their best (i.e., first or prime) agricultural products to be brought “to the priests, to the chambers” (Neh. 10:37a; cf. Num. 18:12; Deut. 18:4).212 The dough offering, by analogy to firstfruits, likewise recalls God’s provision upon entering the land (Num. 15:20–21; cf. Lev. 7:14). In sum, all of these contributions support the priests as they minister in the temple, as noted in Numbers 18:12–20.

10:37b–39a The presence of “to bring” at verse 37a extends to the tithes (or tenth part) of the land’s production brought to the Levites (v. 37b).213 Ancient instructions for priestly contributions (Num. 18:12–20) were followed by similar instructions concerning tithes for the Levites (Num. 18:21–24). These tithes functioned as the reward for their service at the tabernacle. Evidently the postexilic community gives Levites responsibility for the collection of the tithe outside of Jerusalem. This collection is overseen by priests, perhaps insuring accountability for all parties.214 Based on Numbers 18:26, the Levites themselves are responsible for bringing a tenth of the tithe they receive into the storehouse within the temple precinct (Neh. 10:38; Num. 18:26). “For” (Neh. 10:39a) connects this with the prior obligations, and the phrase “to the chambers” receives its final mention (vv. 37, 38, 39a). In this way the verse summarizes all of the items offered by both laity and Levites.

10:39b “We will not neglect [= “forsake”] the house of our God” summarizes verses 32–39a as a renewed commitment to maintain temple worship and support of temple personnel. The failure to do so is a recurring theme of the postexilic prophets. Haggai and Zechariah urge the reconstruction of God’s house and note the danger of its neglect (Ezra 6:14; Hag. 1:2–6; 2:17–19; Zech. 1:16–17; 4:8–9; 8:9–13). Through Malachi the Lord decries the failure to bring the tithe “into the storehouse” (Mal. 3:8–10). Later Nehemiah will be provoked to ask, with respect to the neglect of tithes for Levites, “Why is the house of God forsaken?” (Neh. 13:10–14).