Nehemiah 9:5

Then As in Nehemiah 9:4, the -copula"; no very exact sequence of time is implied.

Hashabniah … Hodijah R.V. Hashabneiah … Hodiah. The Levitical names of the previous verse appear here with some variations. Bunni, the second Bani, Chenani disappear; and the names of Hashabneiah, Hodiah, Pethahiah are introduced afresh. The remaining five names are the same in both lists; and this adds to the difficulty in accounting for the variation, for there seems to be no reason for a partial change of personnelat this juncture. Very possibly the Hebrew text is in fault.

The LXX. gives only two names, Jeshua and Kadmiel, but its tendency to shorten lists of names (cf. Nehemiah 8:7) diminishes the value of its testimony in the present instance.

The best way of accounting for the variation is to suppose that the compiler turns at this point to a different source of information, in which there was a slight disagreement in the list of names. The compiler transcribes: he neither corrects nor explains; and the variation is evidence both of his candour and of the general honesty of subsequent copyists.

Stand up It may be questioned whether these words should be understood literally. Some commentators suppose that the Levites enjoin the people to exchange the kneeling position of prayer for the standing posture of praise. In Nehemiah 9:2 we are told the people -stood and confessed their sins," and in Nehemiah 9:3 they -confessed and worshipped the Lord." Now -worshipping" is not necessarily -kneeling." Prayer and confession are quite consistent with a -standing position," cf. Nehemiah 8:5 and note.

If not taken literally, it must be understood in its common metaphorical sense -arise," -up!" prefacing an appeal to the laity to join in praise with the Levites.

for ever and ever R.V. from everlasting to everlasting. Cf. Psalms 41:13, -Blessed be the Lord, the God of Israel, from everlasting and to everlasting," Psalms 90:2, -even from everlasting to everlasting, thou art God," Psalms 103:17. The words are connected more appropriately with -the Lord your God" than with the verb -bless." This ascription to the Eternal Jehovah is possibly taken from a familiar doxology in Jewish worship (cf. Psalms 41:13).

blessed be R.V. marg. -Or, let them bless". The rendering -let them bless" is more literal. The third Pers. Plur. will refer either to the Israelites or, by a more comprehensive thought, to the dwellers of the earth. But the change of person is abrupt and not without awkwardness. It is perhaps due to a quotation from a Doxology; compare a somewhat similar clause introduced in Psalms 106:48.

The LXX. rendering introduces the words -and Ezra said" as a prefix to this clause, as if the whole of the ensuing address were his utterance. No other evidence, however, supports this reading; but it seems to preserve a very probable tradition based on the similarity of this confession to that of Ezra in Ezra 9.

thy glorious name Literally, -the name of thy glory" (kâbôd) as in Psalms 72:19, -blessed be his glorious name for ever." The expression differs very slightly from that in 1 Chronicles 29:13, -Now therefore, our God, we thank thee, and praise thy glorious name" (lit. the name of thy glory - tiphereth"). The Name is the Being of God made known to man; the glory (kâbôd) of it is its manifestation (Exodus 33:18; Exodus 33:22), of which splendour (tiphereth) is an accompaniment.

exalted above all blessing and praise i.e. man can add nothing thereto by the highest blessings or by the noblest praises. He dwelleth in the -light unapproachable," cf. 1 Timothy 6:16. The Hebrew has -and (or, even) exalted:" the LXX. καὶ ὑψώσουσιν ἐπὶ : Vulg. -excelso in."