Nehum
Identity and Name
Nehum appears in Nehemiah 7:7 as one of the twelve prominent leaders who accompanied Zerubbabel on the return from Babylonian exile to Jerusalem. The name appears in the parallel list in Ezra 2:2 as "Rehum," a variation that likely arose through scribal transmission. The apocryphal text 1 Esdras 5:8 gives yet another form, "Roimus." These variations illustrate the challenges of preserving proper names across multiple manuscript traditions.
The Hebrew name Nehum may be related to the root meaning "comfort" or "consolation," connecting it to the same root as the name Nehemiah ("Yahweh comforts") and Nahum ("comfort").
The Return from Exile
Nehum was among the first wave of Jewish exiles to return from Babylon to Jerusalem, an event that took place around 538 BC following the decree of Cyrus the Great of Persia (Ezra 1:1-4). This return was led by Zerubbabel, a descendant of the royal house of David, and Jeshua (Joshua) the high priest.
The twelve leaders listed alongside Nehum likely correspond symbolically to the twelve tribes of Israel, representing the ideal of a restored, complete nation. The other leaders named include Zerubbabel, Jeshua, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, and Baanah (Nehemiah 7:7).
The Significance of the Return
The return from Babylonian exile was one of the defining moments in Israel's history. The prophet Jeremiah had predicted that the exile would last seventy years (Jeremiah 25:11-12; 29:10), and the return under Zerubbabel represented the beginning of that prophecy's fulfillment. Isaiah had also foretold the return, even naming Cyrus as the instrument God would use (Isaiah 44:28-45:1).
The returning exiles faced enormous challenges. Jerusalem lay in ruins, the temple had been destroyed, and the land had been occupied by other peoples during their absence. The leaders who accompanied Zerubbabel, including Nehum, bore the responsibility of organizing and directing the community through these difficulties.
Rebuilding and Restoration
The returning community's first priority was rebuilding the altar and restoring sacrificial worship (Ezra 3:1-6), followed by laying the foundation of the new temple (Ezra 3:10-13). The construction faced opposition and delays but was eventually completed in 516 BC (Ezra 6:14-15). Leaders like Nehum would have been instrumental in maintaining community morale and organization throughout these challenging years.
Significance for Bible Readers
Nehum's inclusion among the twelve leaders of the return represents the faithful remnant who responded to God's call to leave the relative comfort of Babylon and undertake the difficult work of restoration. His name, possibly meaning "comfort" or "consolation," is fitting for a leader in a period when God was fulfilling His promises to comfort His people after judgment (Isaiah 40:1-2). Though little is known about Nehum personally, his presence in the list testifies to the leadership required to transform prophetic promise into historical reality.
Biblical Context
Nehum is listed in Nehemiah 7:7 among the twelve leaders who returned from Babylon with Zerubbabel. The parallel passage in Ezra 2:2 gives the name as Rehum. The context is the first wave of return from exile around 538 BC, which initiated the restoration of Jerusalem and its temple.
Theological Significance
Nehum's role in the return from exile represents the fulfillment of God's promises through Jeremiah and Isaiah. The twelve leaders symbolically evoke the twelve tribes, suggesting that the return was understood as a restoration of all Israel. The return demonstrates God's faithfulness to His covenant even after judgment.
Historical Background
The return from Babylon followed the decree of Cyrus the Great in 538 BC, which allowed exiled peoples to return to their homelands. The Cyrus Cylinder confirms this Persian policy. The returning community was relatively small, perhaps 50,000 people, and faced significant challenges in rebuilding Jerusalem amid local opposition. The name variation between Nehum and Rehum is a common phenomenon in ancient manuscript transmission.