the restoration of Jerusalem, which is now once more a city with walls and gates; in Psa 148:1-14 for the restoration of the national independence; and in Psa 149:1-9 for the restoration of the capacity of joyously and triumphantly defending themselves to the people so long rendered defenceless and so ignominiously enslaved.
In the seventh year of Artachshasta (Artaxerxes I Longimanus) Ezra the priest entered Jerusalem, after a journey of five months, with about two thousand exiles, mostly out of the families of the Levites (458 b.c.). In the twentieth year of this same clement king, that is to say, thirteen years later (445 b.c.), came Nehemiah, his cup-bearer, in the capacity of a Tirshâtha (vid., Isaiah, p. 4). Whilst Ezra did everything for introducing the Mosaic Law again into the mind and commonwealth of the nation, Nehemiah furthered the building of the city, and more particularly of the walls and gates. We hear from his own mouth, in Neh 2:1 of the Book that is extracted from his memoirs, how indefatigably and cautiously he laboured to accomplish this work. Neh 12:27 is closely connected with these notes of Nehemiah's own hand. After having been again in the meanwhile in Susa, and there neutralized the slanderous reports that had reached the court of Persia, he appointed, at his second stay in Jerusalem, a feast in dedication of the walls. The Levite musicians, who had settled down fore the most part round about Jerusalem, were summoned to appear in Jerusalem. Then the priests and Levites were purified; and they purified the people, the gates, and the walls, the bones of the dead (as we must with Herzfeld picture this to ourselves) being taken out of all the tombs within the city and buried before the city; and then came that sprinkling, according to the Law, with the sacred lye of the red heifer, which is said (Para iii. 5) to have been introduced again by Ezra for the first time after the Exile. Next the princes of Judah, the priests, and Levite musicians were placed in the west of the city in two great choirs (תּודת)[1] and processions (תּחלכת).
- ↑ The word has been so understood by Menahem, Juda ben Koreish, and Abulwalîd; whereas Herzfeld is thinking of hecatombs for a thank-offering, which might have formed the beginning of both festive processions.)
