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Nehemiah 12 is the twelfth chapter of the Book of Nehemiah in the Old Testament of the Christian Bible, [1] or the 22nd chapter of the book of Ezra-Nehemiah in the Hebrew Bible, which treats the book of Ezra and the book of Nehemiah as one book. [2]
Eliashib (Hebrew: אֶלְיָשִׁיב ’Elyāšîḇ, "El restores") the High Priest is mentioned in Nehemiah 12:10,22 and 3:1, 20-21,13:28 and possibly the Book of Ezra of the Hebrew Bible as (grand)father (Nehemiah 12:22) of the high priest Johanan (Ezra 10:6). Some also place him in different parts of Nehemiah including 12:23 and 13:4,7 ...
[12] [13] Herodotus speaks of him in Histories II, 161–171. [14] Jer. 44:30† Artaxerxes I: King of Persia: 465–424: Widely identified with "Artaxerxes" in the book of Nehemiah. [15] [16] He is also found in the writings of contemporary historian Thucydides. [17] Scholars are divided over whether the king in Ezra's time was the same, or ...
The Rebuilding of Jerusalem. In the 20th year of Artaxerxes I (445 or 444 BC), [4] Nehemiah was cup-bearer to the king. [5] Learning that the remnant of Jews in Judah were in distress and that the walls of Jerusalem were broken down, he asked the king for permission to return and rebuild the city, [6] around 13 years after Ezra's arrival in Jerusalem in ca. 458 BC. [7]
The author of the Book of Nehemiah only refers to Zerubbabel in passing when the author states that: "These are the priests and the Levites which came back with Zerubbabel son of Shealtiel and with Jeshua" (Neh. 12:1). The Book of Nehemiah provides no new information regarding Zerubbabel; however, Nehemiah came to Jeruzalem around 444 BC ...
[1] [2] The word appears three times in the Hebrew Bible, once in Neh 12:25 (construct state, "Asuppim of the gates") and twice in 1 Chr 26. Levite guards were stationed at the Asuppim. In Nehemiah, the guards of the Asuppim are given as follows: Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub.
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In contrast, Luke lists a man named Shealtiel who is the son of an otherwise unknown man named Neri (Matthew 1:12 and Luke 3:27–28). Multiple explanations for this difference have been suggested, with one common explanation being that Luke traces the genealogy of Jesus through Mary, in recognition of the virgin birth .