Text -- Nehemiah 11:11-36 (NET)

11:11 Seraiah son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, supervisor in the temple of God, 11:12 and their colleagues who were carrying out work for the temple– 822; and Adaiah son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malkijah, 11:13 and his colleagues who were heads of families– 242; and Amashsai son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, 11:14 and his colleagues who were exceptional men– 128. The officer over them was Zabdiel the son of Haggedolim. 11:15 From the Levites: Shemaiah son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 11:16 Shabbethai and Jozabad, leaders of the Levites, were in charge of the external work for the temple of God; 11:17 Mattaniah son of Mica, the son of Zabdi, the son of Asaph, the praise leader who led in thanksgiving and prayer; Bakbukiah, second among his colleagues; and Abda son of Shammua, the son of Galal, the son of Jeduthun. 11:18 The sum total of the Levites in the holy city was 284. 11:19 And the gatekeepers: Akkub, Talmon and their colleagues who were guarding the gates– 172. 11:20 And the rest of the Israelites, with the priests and the Levites, were in all the cities of Judah, each on his own property. 11:21 The temple attendants were living on Ophel, and Ziha and Gishpa were over them. 11:22 The overseer of the Levites in Jerusalem was Uzzi son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica. He was one of Asaph’s descendants who were the singers responsible for the service of the temple of God. 11:23 For they were under royal orders which determined their activity day by day. 11:24 Pethahiah son of Meshezabel, one of the descendants of Zerah son of Judah, was an adviser to the king in every matter pertaining to the people. 11:25 As for the settlements with their fields, some of the people of Judah settled in Kiriath Arba and its neighboring villages, in Dibon and its villages, in Jekabzeel and its settlements, 11:26 in Jeshua, in Moladah, in Beth Pelet, 11:27 in Hazar Shual, in Beer Sheba and its villages, 11:28 in Ziklag, in Meconah and its villages, 11:29 in En Rimmon, in Zorah, in Jarmuth, 11:30 Zanoah, Adullam and their settlements, in Lachish and its fields, and in Azekah and its villages. So they were encamped from Beer Sheba to the Valley of Hinnom. 11:31 Some of the descendants of Benjamin settled in Geba, Micmash, Aija, Bethel and its villages, 11:32 in Anathoth, Nob, and Ananiah, 11:33 in Hazor, Ramah, and Gittaim, 11:34 in Hadid, Zeboim, and Neballat, 11:35 in Lod, Ono, and the Valley of the Craftsmen. 11:36 Some of the Judean divisions of the Levites settled in Benjamin.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 11:16

For those things belonging to the temple and its service, which were to be done without it, or abroad in the country, as the gathering in of the voluntary contributions, or other necessary provision out of the several parts of the land.

Wesley: Neh 11:17

In the publick and solemn prayers and praises, which were constantly joined with the morning and evening sacrifice, at which the singers were present, and praised God with a psalm or hymn which, this man began.

Wesley: Neh 11:21

Which was upon the wall of Jerusalem, because they were to do the servile work of the temple: therefore they were to be posted near it, that they might be ready to attend.

Wesley: Neh 11:24

_Or, on the king's part, to determine civil causes and controversies between man and man, by the laws of that kingdom; between the king and people; as in matters of tribute, or grievances.

Wesley: Neh 11:36

Or, for the Levites (those who were not settled in Jerusalem) there were divisions, places appointed for them, and distributed among them. Thus were they settled free and easy, tho' few and poor. And they might have been happy, but for that general lukewarmness, with which they are charged by the prophet Malachi, who prophesied about this time and in whom prophecy ceased for some ages, 'till it revived in the great prophet.

JFB: Neh 11:11

Assistant of the high priest (Num 3:32; 1Ch 9:11; 2Ch 19:11).

JFB: Neh 11:16

That is, those things which were done outside, or in the country, such as the collecting of the provisions (1Ch 26:29).

JFB: Neh 11:17

That is, the leader of the choir which chanted the public praise at the time of the morning and evening sacrifice. That service was always accompanied by some appropriate psalm, the sacred music being selected and guided by the person named.

JFB: Neh 11:22

They were selected to take charge of providing those things which were required for the interior of the temple and its service, while to others was committed the care of the "outward business of the house of God" (Neh 11:16). This duty was very properly assigned to the sons of Asaph; for, though they were Levites, they did not repair in rotation to Jerusalem, as the other ministers of religion. Being permanent residents, and employed in duties which were comparatively light and easy, they were very competent to undertake this charge.

JFB: Neh 11:23

It was the will of the Persian monarch in issuing his edict that the temple service should be revived in all its religious fulness and solemnity. As this special provision for the singers is said to have been by the king's commandment, the order was probably given at the request or suggestion of Ezra or Nehemiah.

JFB: Neh 11:24

This person was entrusted with judicial power, either for the interest, or by the appointment, of the Persian monarch, and his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.

JFB: Neh 11:25

The whole region in which the villages here mentioned were situated had been completely devastated by the Chaldean invasion; and, therefore, it must be assumed, that these villages had been rebuilt before "the children dwelt in them."

JFB: Neh 11:36

Rather, there were divisions for the Levites; that is, those who were not resident in Jerusalem were distributed in settlements throughout the provinces of Judah and Benjamin.

Clarke: Neh 11:11

Ruler of the house of God - He had the command over all secular matters, as the high priest had over those which were spiritual.

Clarke: Neh 11:14

Mighty men of valor - Noted for strength of body, and military courage.

Clarke: Neh 11:16

And Shabbethai - This verse, with Neh 11:20, Neh 11:21, Neh 11:28, Neh 11:29, Neh 11:32, Neh 11:33, Neh 11:34, and Neh 11:35, are all wanting in the Septuagint and the whole chapter is wanting in the Arabic, the translator not being concerned in Jewish genealogies

Clarke: Neh 11:16

The outward business - Calmet supposes that he provided the victuals for the priests, victims for the sacrifices, the sacerdotal vestments, the sacred vessels, and other necessaries for the service of the temple.

Clarke: Neh 11:17

The principal to begin the thanksgiving - The precentor, pitcher of the tune, or master-singer.

Clarke: Neh 11:22

The overseer also of the Levites - פקיד pekid , the visitant, the inspector; translated επισκοπος, bishop, both by the Septuagint and Vulgate.

Clarke: Neh 11:23

It was the king’ s commandment - By the king some understand David, and others Artaxerxes. It is most probable that it was the latter; who wished that a provision should be made for these, a part of whose office was to offer up prayers also, as well as praises. For we know that Darius made an ample provision for the priests, that they might offer sacrifices of sweet savor unto the God of heaven; and pray for the life of the king and of his sons, Ezr 6:10. Some have thought that they had been Jewish singers employed in the service of the Persian king, to whom he had given a salary, and to whom he wished still to continue the same.

Clarke: Neh 11:24

Pethahiah - was at the king’ s hand - He was the governor appointed by the Persian king over the Jewish nation in those matters in which the civil government interfered with Jewish concerns. He no doubt fixed, levied, and received the tribute.

Clarke: Neh 11:26

And at Jeshua - This city is nowhere else mentioned.

Clarke: Neh 11:28

Mekonah - This city is also unknown.

Clarke: Neh 11:31

Geba - Probably the same as Gibeah of Saul.

Clarke: Neh 11:32

Ananiah - No city of this name is known.

Clarke: Neh 11:33

Hadid - This place is also unknown

Clarke: Neh 11:33

Neballat - Also unknown.

Clarke: Neh 11:35

Lod, and Ono - These towns were built by the sons of Elpaal, 1Ch 8:12

Clarke: Neh 11:35

The valley of craftsmen - See 1Ch 4:14. Probably this latter town was built in this valley.

Clarke: Neh 11:36

And of the Levites were divisions - The Levites had their dwellings in the divisions of Judah and Benjamin. This is probably the meaning: the Syriac says, They had the half of Judah and Benjamin; which is not likely

That the people whose hearts were now turned towards the Lord, would make the best provision for the support of God’ s work, and all those engaged in it, we may naturally suppose; but this could not be very great, as the complete service was not yet established, and the Levites themselves were few in number.

Defender: Neh 11:21

The Nethinim (those appointed) are frequently mentioned in Ezra and Nehemiah, and they apparently were servants assigned to the more menial tasks around the temple and city. They were possibly descendants of the Gibeonites, slaves assigned by Joshua to be perpetual "hewers of wood and drawers of water for the congregation, and for the altar of the Lord" (Jos 9:27). Nevertheless, they dwelt in the Ophel section of Jerusalem and were, by this time at least, considered full participants in the faith of the nation."

TSK: Neh 11:11

Seraiah : Seraiah probably had also the name of Azariah. 1Ch 6:7-14, 1Ch 9:11, Azariah, Ezr 7:1-5

the ruler : He had the command over all secular matters; as the high priest had over all those which were spiritual. Num 3:32; 1Ch 9:1; 2Ch 19:11, 2Ch 31:13; Act 5:24

TSK: Neh 11:12

Adaiah : 1Ch 9:12, 1Ch 9:13

TSK: Neh 11:14

of one of the great men : or, of Haggedolim, Neh 11:14

TSK: Neh 11:15

Shemaiah : 1Ch 9:14, 1Ch 9:19

TSK: Neh 11:16

Shabbethai : Neh 8:7

had the oversight of : Heb. were over, 1Ch 26:20

outward : Calmet supposes they provided the victuals for the priests, the victims for the sacrifices, the sacerdotal vestments, the sacred vessels, and other necessaries for the service of the temple. Act 6:2, Act 6:3

TSK: Neh 11:17

Zabdi : In the parallel passage, instead of Zichri, many manuscripts have Zabdi, as herecaps1 . hcaps0 e is also called Zaccur. Neh 10:12; 1Ch 9:15, Zichri

to begin : Neh 12:8, Neh 12:31; 1Ch 16:4, 1Ch 16:41, 1Ch 25:1-6

thanksgiving : Phi 4:6; 1Th 5:17, 1Th 5:18

Bakbukiah : Neh 12:9, Neh 12:25

TSK: Neh 11:18

the holy : Neh 11:1; 1Ki 11:13; Dan 9:24; Mat 24:15, Mat 27:53; Rev 11:2, Rev 21:2

TSK: Neh 11:19

Akkub : Neh 7:45, Neh 12:25; 1Ch 9:17-22

that kept : Psa 84:10

the gates : Heb. at the gates

TSK: Neh 11:21

the : Neh 3:26, Neh 3:31; 2Ch 27:3

Ophel : or, the tower

TSK: Neh 11:22

overseer : Neh 11:9, Neh 11:14, Neh 12:42; Act 20:28

Uzzi : Neh 12:42

Bani : Neh 3:17, Neh 8:7, Neh 9:4, Neh 9:5, Neh 10:13

Hashabiah : Neh 10:11, Neh 12:24; Ezr 8:19

Mattaniah : Neh 11:17, Neh 12:25, Neh 12:35, Neh 13:13; 1Ch 9:15

Of the sons : Neh 11:17, Neh 12:46; 1Ch 25:1-6

were over : Neh 11:11, Neh 11:16; 1Chr. 9:16-32

TSK: Neh 11:23

the king’ s : 1Ch 9:33; Ezr 6:8, Ezr 6:9, Ezr 7:20-24

a certain portion : or, a sure ordinance

TSK: Neh 11:24

Meshezabeel : Neh 10:21

Zerah : Gen 38:30, Zarah, Num 26:20; Mat 1:3, Zara

at the king’ s : 1Ch 18:17, 1Ch 23:28 *marg.

TSK: Neh 11:25

Kirjatharba : Jos 14:15

Dibon : Jos 15:22, Dimonah

Jekabzeel : Jos 15:21, Kabzeel

TSK: Neh 11:26

Moladah : Jos 15:26, Jos 19:2

Bethphelet : Jos 15:27, Beth-palet

TSK: Neh 11:27

Hazar-shua, Jos 15:28, Jos 19:3, Beth-sheba, Gen 21:31, Gen 26:33; Jdg 20:1

TSK: Neh 11:28

Ziklag : Jos 15:31; 1Sa 27:6

Mekonah : Probably the Mechanam which Jerome (in Beth-macha) places eight miles from Eleutheropolis, towards Jerusalem.

TSK: Neh 11:29

Enrimmon : Rimmon is placed by Eusebius in the south of Judah, 16 miles south of Eleutheropolis. Jos 15:32, Rimmon

Zareah : These variations are only chargeable to the translator; the original being uniformly Zorah. Jos 15:33, Zoreah, Jos 19:41; Jdg 13:25, Zorah

Jarmuth : Jos 12:11, Jos 15:35

TSK: Neh 11:30

Zanoah : Neh 3:13; Jos 15:34

Adullam : Jos 12:15; Mic 1:15

Lachish : Jos 10:3, Jos 15:39; Isa 37:8

Azekah : Jos 15:35

the valley : Jos 15:8, Jos 18:16; 2Ki 23:10; Jer 7:31, Jer 7:32, Jer 19:2, Jer 19:6, Jer 32:35

TSK: Neh 11:31

from Geba : or, of Geba, Neh 7:30, Gaba, Jos 18:24

at Michmash : or, to Michmash, Neh 7:31, Michmas, 1Sa 13:11, 1Sa 13:23; Isa 10:28

Aija : Neh 7:32, Ai, Gen 12:8, Hai, Jos 8:9, Ai, Beth-el, Gen 28:19; Jos 18:13

TSK: Neh 11:32

Anathoth : Neh 7:27; Jos 21:18; Isa 10:30; Jer 1:1

Nob : 1Sa 21:1, 1Sa 22:19; Isa 10:32

TSK: Neh 11:33

Ramah : Jos 18:25; 1Sa 7:17; Mat 2:18, Rama

Gittaim : 2Sa 4:3

TSK: Neh 11:34

Zeboim : 1Sa 13:18

TSK: Neh 11:35

Lod : Neh 7:37; 1Ch 8:12

the valley : 1Ch 4:14

TSK: Neh 11:36

And of : Josh. 21:1-45; 1Chr. 6:54-81

divisions : Gen 49:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 11:4-19

See the margin reference notes. Both accounts appear to be extracts from a public official register which Nehemiah caused to be made of his census. The census itself seems to have been confined to the dwellers at Jerusalem. The subjoined table exhibits the differences between the accounts of the entire population of Jerusalem as given in Nehemiah and in Chronicles:

1 Chron	Nehemiah
Tribes of Judah
Of Pharez		468
Of Zerah	690
Tribe of Benjamin	956	928
Tribe of Levi
Priests	1760	1192
Levites		284
Porters	212	172

According to Nehemiah’ s numbers, supplemented from Chronicles, the entire adult male population of the city was 3,734, which would give a total population of 14,936. According to Chronicles, supplemented from Nehemiah, the adult males were 4,370, and consequently the entire population, would have been 17,480. As the Nethinims and the Israelites of Ephraim and Manasseh 1Ch 9:3 are not included in either list, we may conclude that the actual number of the inhabitants, after the efforts recorded in Neh 11:1-2, was not much short of 20,000.

Neh 11:16

The outward business of the house of God - Such as the collection of the newly-imposed tax Neh 10:32, the providing of the regular sacrifices, the renewal of vestments, and the like.

Neh 11:17

The principal to begin the thanksgiving - i. e., "the precentor,"or "leader of the choir."

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Barnes: Neh 11:20

The returned community, though consisting mainly of members of the two tribes, represented the entire people of Israel. The ground, however, which they occupied, was not the whole land, but that which had constituted the kingdom of Judah.

Barnes: Neh 11:21

Ophel, the southern spur of the temple hill, having a wall of its own Neh 3:27 might be reckoned either in Jerusalem or outside it. Here it is made a separate place.

Barnes: Neh 11:22

The business intended was probably the internal business, as distinct from the "outward business"Neh 11:16 : a part of which was the apportionment of the royal bounty among the members of the choir Neh 11:23.

Barnes: Neh 11:23

The goodwill of Artaxerxes toward the ministers employed in the temple service, had been previously shown by his exempting them from taxation of every kind Ezr 7:24. Now, it would seem, he had gone further and assigned to the singers an allowance from the royal revenue.

Barnes: Neh 11:24

It is difficult to say what office Pethahiah filled. So far as we know, the only regular officers under the Persian system of government were the satrap, the subsatrap, the permanent royal secretary, the commandant, and the occasional commissary.

Barnes: Neh 11:25

Kirjath-arba - i. e., Hebron. In the absence of the Hebrews during the captivity, the place had recovered its old name Jos 15:13.

Barnes: Neh 11:26-35

Many of the places mentioned in these verses are mentioned in Jos 15:27-39; Jos 18:21-28.

Barnes: Neh 11:36

Of the Levites were divisions - i. e., "the Levites were scattered among various towns both in Judah and Benjamin."

Poole: Neh 11:11

One of the chief priests who ruled with and under the high priest: see Num 3:32 1Ch 9:11 2Ch 19:11 31:13 .

Poole: Neh 11:14

i.e. Of a person then or lately eminent in valour, or worth, or dignity. Or, of Gedolim, or Haggedolim , a man so called.

Poole: Neh 11:16

i.e. For those things belonging to the temple and its service, which were to be done without it, or abroad in the country, as for the gathering in of the voluntary contributions, or other necessary provisions, out of the several parts of the land. See 1Ch 26:29 .

Poole: Neh 11:17

In prayer i.e. in the public and solemn prayers and praises which were constantly joined with the morning and evening sacrifice, at which the singers were present, and praised God with a psalm or hymn, which this man began.

Poole: Neh 11:22

i.e. Were to take care at Jerusalem for the supply of such things as were necessary for the temple and the service of God, from time to time, whilst others minded the outward business, Neh 11:16 . And this office was very proper for them, both as they were Levites, to whose care those things belonged; and as they were singers, who were not to come to Jerusalem by turns, as other Levites, and as the priests did, but were constantly to reside there, and therefore were more capable of minding this business. Besides, their employment was not so frequent nor so great as some others were, and therefore they had more leisure for it.

Poole: Neh 11:23

For or, therefore ; for the following words contain either a reason why they were set over that business, or a recompence for it, or a provision that they might diligently attend to it.

The king’ s commandment either,

1. David’ s, who made this constitution. Or rather,

2. The kings of Persia, who is called simply the king in the next verse also; who took this care at the request and by the direction of Ezra or Nehemiah. Or this might be Nehemiah’ s command, which is called the king’ s command , because it was done by the king’ s deputy, or a commissioner whom the king empowered to do what he saw fit for the house and service of God, commanding all the people to obey him therein; as he had formerly done to Ezra, Ezr 7:18,20,23 .

Poole: Neh 11:24

At the king’ s hand or, on the kings part , to determine civil causes and controversies between man and man by the laws of that kingdom, which peradventure he understood better than Nehemiah, and therefore was appointed for this work, but still under Nehemiah. Or, according to the king’ s appointment , as the hand is used, as Num 4:49 , and elsewhere.

In all matters concerning the people either in civil differences between them, or in things between the king and people; as in matters of tribute, or grievances, &c., wherein this man possibly was chief justiciary under Nehemiah.

Poole: Neh 11:25

Kirjath-arba: this and most of the other places here named had been destroyed by the Chaldeans; but the Jews now repaired the best of the ruinated houses, and by degrees rebuilt others.

Poole: Neh 11:35

Or, in the valley , &c. Or this is another place called Ge-haharasim .

Poole: Neh 11:36

Or, for the Levites (to wit, those of them who were not settled in Jerusalem) there were divisions, i.e. places appointed for them, and distributed among them.

Haydock: Neh 11:11

Achitob had the inspection over the Levites and treasures. Eliasib was then pontiff. (Calmet)

Haydock: Neh 11:13

Amassai. Or (1 Paralipomenon ix. 12.) Maasai, the son of Adiel, the son of Jezra, the son of Mosollam, the son of Mosollamoth, the son of Emmer.

Haydock: Neh 11:14

The mighty, for riches and power; on which account this family was conspicuous.

Haydock: Neh 11:15

Semeia. The ancient Latin manuscripts read Sebenia. (Martinay.)

Haydock: Neh 11:16

Outward. For repairs of the temple, cultivation of the lands given by vow; also to buy provisions, sacred vestments, &c.

Haydock: Neh 11:17

Praise. Master of music. (Calmet) ---

Hebrew, "chief to begin the thanksgiving in prayer." Syriac, "leader of the Jews in prayer." (Haydock)

Haydock: Neh 11:21

Gaspha, were chiefs of the Nathinites. (Calmet) ---

Hebrew, "over the," &c. Ophel was their place of residence, chap. iii. 26.

Haydock: Neh 11:22

Overseer. Literally, "bishop." Hebrew pekid, which has the same meaning. (Haydock) ---

Christians styled him who was at the head, bishop; as the Athenians did their chief justice. (Grotius) (Estius) (Calmet)

Haydock: Neh 11:23

King's. David's, (chap. xii. 24,) or perhaps the Persian monarch, who had appointed a maintenance for the priests, &c., 1 Esdras vi., and vii. (Calmet) ---

Order. Hebrew, "that a certain portion should be for the singers, due for every day." (Protestants)

Haydock: Neh 11:24

People. They addressed themselves to him, (Haydock) and he gave an exact account to the king (Calmet) of Persia. (Menochius)

Haydock: Neh 11:25

The houses. Hebrew, "and for the dwellings, (Calmet) or villages." (Pagnin) (Menochius) ---

Villages. Literally, "daughters," which is often used in this sense. (Haydock)

Haydock: Neh 11:26

Jesue. This, and many of the other critics, had changed names, or were not built in the time of Josue. (Calmet)

Haydock: Neh 11:30

Bersabee. The southern extremity of Juda, (Menochius) unto the valley on the east of Jerusalem. ( Adrichomius 186.)

Haydock: Neh 11:34-35

Lod. Built by Samad, 1 Paralipomenon viii. 12. It is called Lod-Hadid, chap. vii. 37. ---

Ono had the same founder, and stood in the valley of craftsmen, chap. vi. 2., and 1 Paralipomenon iv. 14.

Haydock: Neh 11:36

Portions. The Levites dwelt in the cities assigned to these two tribes. (Calmet)

Gill: Neh 11:11

And their brethren that did the work of the house were eight hundred twenty and two,.... That offered the sacrifices, burnt incense, set on the shewbread, lighted the lamps, &c.

and Adaiah the son of Jeroham; see 1Ch 9:12 whose genealogy is traced here through Pelaliah, Amzi, Zechariah, Pashur, to Malchiah.

Gill: Neh 11:12

And their brethren that did the work of the house were eight hundred twenty and two,.... That offered the sacrifices, burnt incense, set on the shewbread, lighted the lamps, &c.

and Adaiah the son of Jeroham; see 1Ch 9:12 whose genealogy is traced here through Pelaliah, Amzi, Zechariah, Pashur, to Malchiah.

Gill: Neh 11:13

And his brethren, chief of the fathers, two hundred forty and two,.... That is, the brethren or relations of Adaiah:

and Amashai; called Maasiai, 1Ch 9:12, whose lineage is traced here through Azareel, Ahasai, Meshillemoth, to Immer.

Gill: Neh 11:14

And their brethren, mighty men of valour, an hundred twenty and eight,.... The brethren of Adaiah and Amashai, who were able men to do the work of their office as priests, and men of courage to fight the enemy, and defend the city upon occasion:

and their overseer was Zabdiel, the son of one of the great men; or the son of Hagedolim, or Gedolim, as some, who take it to be the proper name of a man.

Gill: Neh 11:15

Also of the Levites,.... Who dwelt in Jerusalem:

Shemaiah the son of Hashub: traced from him through Azrikam and Hashabiah to Bunni; these were of the sons of Merari, the third son of Levi, see 1Ch 9:14.

Gill: Neh 11:16

And Shabbethai and Jozabad, of the chief of the Levites,.... Along with Shemaiah; these had

the oversight of the outward business of the house of God: who had the care of the repairs of the temple, and of getting in the wood for the altar, as Jarchi, and collecting the third part of the shekel, to purchase things with for the use of the temple.

Gill: Neh 11:17

And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph,.... Zabdi is called Zichri in 1Ch 9:15

was the principal to begin the thanksgiving in prayer: he was the precentor, or led the song at the time of the daily sacrifice, in which prayer was also made, as in many of the songs, hymns, and psalms of David:

and Bakbukiah the second among his brethren; he was the next singer, or deputy to Mattaniah; perhaps the same that is called Bakbakkar, 1Ch 9:15

and Abda the son of Shammua; called Obadiah the son of Shemaiah, 1Ch 9:16

the son of Galal, the son of Jeduthun: one of the three principal singers.

Gill: Neh 11:18

All the Levites in the holy city were two hundred fourscore and four. Who had their residence there, Neh 11:1.

Gill: Neh 11:19

Moreover, the porters, Akkub, Talmon, and their brethren that kept the gates, were one hundred and seventy two. Of whom see 1Ch 9:17.

Gill: Neh 11:20

And the residue of Israel, of the priests and the Levites,..... All of them, besides those that dwelt at Jerusalem: were

in all the cities of Judah, everyone in his inheritance; the Israelites in the cities, houses, and estates enjoyed by their ancestors, and the priests and Levites in the cities given out of the several tribes.

Gill: Neh 11:21

But the Nethinims dwelt in Ophel,.... An high place or tower on the wall of Jerusalem, see 2Ch 27:3,

and Ziha, and Gispa, were over the Nethinims; had the oversight of them, and took care that they did their work; they were such themselves, but the principal of them, see Ezr 2:43.

Gill: Neh 11:22

The overseer also of the Levites at Jerusalem was Uzzi, the son of Bani,.... He was the supervisor of them, that looked after them that they did their work in ministering to the priests, as they had occasion for them; this man's genealogy is further traced through Hashabiah and Mattaniah, to Micha the son of Asaph, Neh 11:17,

of the sons of Asaph, the singers were over the business of the house of God; which, according to Jarchi, was to take care of the repairs of the temple and other things; but one would think rather that part of the service of the house which lay in singing the songs of it is respected.

Gill: Neh 11:23

For it was the king's commandment concerning them,.... Either of King David as some, see Neh 12:24 or rather of the king of Persia:

that a certain portion should be for the singers, due for every day; he settled a daily salary for them, to be paid out of his treasury; having perhaps a peculiar respect for such sort of men, being a lover of music, by means of which they had a settled habitation in Jerusalem.

Gill: Neh 11:24

And Pethahiah the son of Meshezabeel, of the children of Zerah, the son of Judah,.... The twin brother of Pharez, Gen 38:30 was

at the king's hand in all matters concerning the people; to speak for them to the king, as Jarchi; when they had a favour to ask of him, a petition to present to him, he delivered it for them, and by him the king returned the answer.

Gill: Neh 11:25-30

And for the villages, with their fields,.... The cities and villages in the country, an account of the inhabitants of them next follows:

some of the children of Judah dwelt at Kirjatharba, and in the villages thereof; the same with Hebron, Jos 15:54

and at Dibon; the same with Dimonah, Jos 15:22

and at Jekabzeel, and in the villages thereof; the same with Kabzeel, one of the uttermost cities of the tribe of Judah southward, Jos 15:21, of which city was Benaiah, one of David's worthies, 2Sa 23:20, from hence to the end of Neh 11:30 mention is made of various cities and towns, in the tribe of Judah, inhabited by the men of it, which are to be met with in Jos 15:1 excepting Jeshua and Mekonah, Neh 11:26, of which we nowhere else read.

Gill: Neh 11:31-35

The children also of Benjamin, from Geba, dwelt at Michmash,.... Geba was a city on the southern border of Benjamin, Jos 18:24 and Michmash on the northern, of which see 1Sa 13:2 in this and the four following verses are the names of several cities in the tribe of Benjamin, inhabited by the men of that tribe, as Alia, the same with Ai, that lay on the east of Bethel, here also mentioned, see Jos 7:2 Anathoth, the birth place of Jeremiah the prophet, Jer 1:1. Nob, a city of the priests, 1Sa 21:1. Ananiah is nowhere else mentioned; Hazor is to be distinguished from another of this name in the tribe of Naphtali, Jos 19:36. Ramah, a place well known in Benjamin, Jos 18:25. Gittaim, of which see 2Sa 4:3. Hadid, the same with Adida, which lay in a plain,"Simon also set up Adida in Sephela, and made it strong with gates and bars.'' (1 Maccabees 12:38)Zeboim, a valley of this name, is read in 1Sa 13:18. Neballat we read of nowhere else; of Lod and Ono, see 1Ch 8:12 and the valley of craftsmen, or Chorasin, 1Ch 4:14.

Gill: Neh 11:36

And of the Levites were divisions in Judah, and in Benjamin. They were scattered about, some here and some there, in both these tribes, for the better instruction of the people.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 11:12

¹ tn Heb “brothers” (also in vv. 13, 14, 17, 19).

NET Notes: Neh 11:13

¹ tn Heb “heads of fathers.”

NET Notes: Neh 11:14

¹ tc The translation reads with the LXX וְאֶחָיו (vÿ’ekhayv, “and his brothers”) rather than the MT reading וַאֲחֵיהֶם (va’akhehem, “and their brothers”).

NET Notes: Neh 11:16

¹ tn Heb “who were of the heads.”

NET Notes: Neh 11:17

¹ tc The translation reads with the Lucianic Greek recension and Vulgate הַתְּהִלָה (hattÿhilah, “the praise”) rather than the MT reading הַתְּחִלָּה (hattÿkhillah, “the beginning”).

NET Notes: Neh 11:21

¹ tn Heb “the temple attendants.” The pronoun “them” has been substituted in the translation for stylistic reasons.

NET Notes: Neh 11:23

¹ tn Heb “the commandment of the king was over them.”

² tn Heb “a thing of a day in its day.”

NET Notes: Neh 11:24

¹ tn Heb “to the hand of the king.”

NET Notes: Neh 11:25

¹ tn Heb “its daughters.” So also in vv. 27, 28, 30, and 31.

NET Notes: Neh 11:31

¹ tc The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta וּמִבְּנֵי (umibbÿney, “and some of the descendants of”; cf. NLT) rather than the MT reading וּבְנֵי (uvÿne, “and the sons of”).

² tc Heb “from Geba.” It is preferable to delete the preposition “from” read by the MT.

³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: Neh 11:33

¹ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

NET Notes: Neh 11:35

¹ tc The translation reads וְגֵי (vÿgey, “and the valley”) rather than the MT reading גֵּי (gey, “the valley”). The original vav (ו) probably dropped out accidentally due to haplography with the final vav on the immediately preceding word.

² tn Heb “Ge-harashim,” which could be left untranslated as a place name.

Geneva Bible: Neh 11:11

Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, ^{( c )} [was] the ruler of the house of God.

^{( c )} That is, was the high priest.

Geneva Bible: Neh 11:12

And their brethren ^{( d )} that did the work of the house [were] eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah,

^{( d )} That served and ministered in the temple.

Geneva Bible: Neh 11:17

And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, [was] the principal to ^{( e )} begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun.

^{( e )} That is, he began the psalm and was the chanter.

Geneva Bible: Neh 11:19

Moreover the porters, Akkub, Talmon, and their brethren that kept the ^{( f )} gates, [were] an hundred seventy and two.

^{( f )} Meaning of the temple.

Geneva Bible: Neh 11:20

And the ^{( g )} residue of Israel, of the priests, [and] the Levites, [were] in all the cities of Judah, every one in his inheritance.

^{( g )} Of them who dwelt not in Jerusalem.

Geneva Bible: Neh 11:24

And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, ^{( h )} [was] at the king's hand in all matters concerning the people.

^{( h )} Was chief about the king for all high affairs.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 11:1-36

1 The rulers, voluntary men, and the tenth man chosen by lot, dwell at Jerusalem.

3 A catalogue of their names.

20 The residue dwell in other cities.

MHCC: Neh 11:1-36

In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportunities of spiritual improvement most abound. If we have not this love to the city of our God, and to every thing that assists our communion with the Saviour, how shall we be willing to depart hence; to be absent from the body, that we may be present with the Lord? To the carnal-minded, the perfect holiness of the New Jerusalem would be still harder to bear than the holiness of God's church on earth. Let us seek first the favour of God, and his glory; let us study to be patient, contented, and useful in our several stations, and wait, with cheerful hope, for admission into the holy city of God.

Matthew Henry: Neh 11:1-19

Jerusalem is called here the holy city (Neh 11:1), because there the temple was, and that was the place God had chosen to put his name there; upon this account, one would think, the holy seed should all have chosen to dwell there and have striven for a habitation there; but, on the contrary, it seems they declined dwelling there, 1. Because a greater strictness of conversation was expected from the inhabitants of Jerusalem than from others, which they were not willing to come up to. Those who care not for being holy themselves are shy of dwelling in a holy city; they would not dwell in the New Jerusalem itself for that reason, but would wish to have a continuing city here upon earth. Or, 2. Because Jerusalem, of all places, was most hated by the heathen their neighbours, and against it their malicious designs were levelled, which made that the post of danger (as the post of honour usually is) and therefore they were not willing to expose themselves there. Fear of persecution and reproach, and of running themselves into trouble, keeps many out of the holy city, and makes them backward to appear for God and religion, not considering that, as Jerusalem is with a special malice threatened and insulted by its enemies, so it is with a special care protected by its God and made a quiet habitation, Isa 33:20; Psa 46:4, Psa 46:5. Or, 3. Because it was more for their worldly advantage to dwell in the country. Jerusalem was no trading city, and therefore there was no money to be got there by merchandise, as there was in the country by corn and cattle. Note, All seek their own, not the things that are Jesus Christ's, Phi 2:21. It is a general and just complaint that most people prefer their own wealth, credit, pleasure, ease, and safety, before the glory of God and the public good. People being thus backward to dwell at Jerusalem, now that it was poor, we are here told,

I. By what means it was replenished. 1. The rulers dwelt there, Neh 11:1. That was the proper place for them to reside in, because there were set the thrones of judgment (Psa 122:5), and thither, in all difficult matters, the people resorted with their last appeals. And if it were an instance of eminent affection to the house of God, zeal for the public good, and of faith, and holy courage, and self-denial, to dwell there at this time, the rulers would be examples of these to their inferiors. Their dwelling there would invite and encourage others to dwell there too. Magnates magnetes - the mighty are magnetic. When great men choose the holy city for their habitation their example brings holiness into reputation, and their zeal will provoke very many. 2. There were some that willingly offered themselves to dwell at Jerusalem, nobly foregoing their own secular interest for the public welfare, Neh 11:2. It is upon record, to their honour, that when others were shy of venturing upon difficulty, loss, and danger, they sought the good of Jerusalem, because of the house of the Lord their God. Those shall prosper that thus love Zion, Psa 122:6, Psa 122:9. It is said, The people blessed them. They praised them; they prayed for them; they praised God for them. Many that do not appear forward themselves for the public good will yet give a good word to those that do. God and man will bless those that are public blessings, which should encourage us to be zealous in doing good. 3. They, finding that yet there was room, concluded upon a review of their whole body to bring one in ten to dwell in Jerusalem; who they should be was determined by lot, the disposal whereof, all knew, was of the Lord. This would prevent strife, and would be a great satisfaction to those on whom the lot fell to dwell at Jerusalem, that they plainly saw God appointing the bounds of their habitation. They observed the proportion of one in ten, as we may suppose, to bring the balance between the city and country to a just and equal poise; so it seems to refer to the ancient rule of giving the tenth to God; and what is given to the holy city he reckons given to himself.

II. By what persons it was replenished. A general account is here given of the inhabitants of Jerusalem because the governors of Judah looked upon them as their strength in the Lord of hosts their God, and valued them accordingly, Zec 12:5. 1. Many of the children of Judah and Benjamin dwelt there; for, originally, part of the city law in the lot of one of those tribes and part in that of the other; but the greater part was in the lot of Benjamin, and therefore here we find of the children of Judah only 468 families in Jerusalem (Neh 11:6), but of Benjamin 928, Neh 11:7, Neh 11:8. Thus small were its beginnings, but afterwards, before our Saviour's time, it grew much more populous. Those of Judah all descended from Perez, or Pharez, that son of Judah of whom, as concerning the flesh, Christ came. And, though the Benjamites were more in number, yet of the men of Judah it is said (Neh 11:6) that they were valiant men, fit for service, and able to defend the city in case of an attack. Judah has not lost its ancient character of a lion's whelp, bold and daring. Of the Benjamites that dwelt in Jerusalem we are here told who was overseer, and who was second, Neh 11:9. For it is as necessary for a people to have good order kept up among themselves as to be fortified against the attacks of their enemies from abroad, to have good magistrates as to have good soldiers. 2. The priests and Levites did many of them settle at Jerusalem; where else should men that were holy to God dwell, but in the holy city? (1.) Most of the priests, we may suppose, dwelt there, for their business lay where the temple was. Of those that did the work of the house in their courses here were 822 of one family, 242 of another, and 128 of another, Neh 11:12-14. It was well that those labourers were not few. It is said of some of them that they were mighty men of valour (Neh 11:14); it was necessary that they should be so, for the priesthood was not only a work, which required might, but a warfare, which required valour, especially now. Of one of these priests it is said that he was the son of one of the great men. It was no disparagement to the greatest man they had to have his son in the priesthood; he might magnify his office, for his office did not in the least diminish him. (2.) Some of the Levites also came and dwelt at Jerusalem, yet but few in comparison, 284 in all (Neh 11:18), with 172 porters (Neh 11:19), for much of their work was to teach the good knowledge of God up and down the country, for which purpose they were to be scattered in Israel. As many as there was occasion for attended at Jerusalem; the rest were doing good elsewhere. [1.] It is said of one of the Levites that he had the oversight of the outward business of the house of God, Neh 11:16. The priests were chief managers of the business within the temple gates; but this Levite was entrusted with the secular concerns of God's house, that were in ordine ad spiritualia - subservient to its spiritual concerns, the collecting of the contributions, the providing of materials for the temple service, and the like, which it was necessary to oversee, else the inward business would have been starved and have stood still. Those who take care of the ta exō the outward concerns of the church, the serving of its tables, are as necessary in their place as those who take care of its ta esō its inward concerns, who give themselves to the word and prayer. [2.] It is said of another that he was the principal to begin the thanksgiving in prayer. Probably he had a good ear and a good voice, and was a scientific singer, and therefore was chosen to lead the psalm. He was precentor in the temple. Observe, Thanksgiving is necessary in prayer; they should go together; giving thanks for former mercies is a becoming way of begging further mercies. And care should be taken in public service that every thing be done in the best manner, decently and in good order - in prayer, that one speak and the rest join-in singing, that one begin and the rest follow.

Matthew Henry: Neh 11:20-36

Having given an account of the principal persons that dwelt in Jerusalem (a larger account of whom he had before, 1Ch 9:2, etc.), Nehemiah, in these verses, gives us some account of the other cities, in which dwelt the residue of Israel, Neh 11:20. It was requisite that Jerusalem should be replenished, yet not so as to drain the country. The king himself is served of the field, which will do little service if there be not hands to manage it. Let there therefore be no strife, no envy, no contempt, no ill will, between the inhabitants of the cities and those of the villages; both are needful, both useful, and neither can be spared. 1. The Nethinims, the posterity of the Gibeonites, dwelt in Ophel, which was upon the wall of Jerusalem (Neh 3:26), because they were to do the servile work of the temple, which therefore they must be posted near to, that they might be ready to attend, Neh 11:21. 2. Though the Levites were dispersed through the cities of Judah, yet they had an overseer who resided in Jerusalem, superior of their order and their provincial, to whom they applied for direction, who took care of their affairs and took cognizance of their conduct, whether they did their duty, Neh 11:22. 3. Some of the singers were appointed to look after the necessary repairs of the temple, being ingenious men, and having leisure between their hours of service; they were over the business of the house of God, Neh 11:22. And, it seems, the king of Persia had such a kindness for their office that he allotted a particular maintenance for them, besides what belonged to them as Levites, Neh 11:23. 4. Here is one that was the king's commissioner at Jerusalem. He was of the posterity of Zerah (Neh 11:24); for of that family of Judah there were some new settled in Jerusalem, and not all of Pharez, as appears by that other catalogue, 1Ch 9:6. He is said to be at the king's hand, or on the king's part, in all matters concerning the people, to determine controversies that arose between the king's officers and his subjects, to see that what was due to the king from the people was duly paid in and what was allowed by the king for the temple service was duly paid out, and happy it was for the Jews that one of themselves was in this post. 5. Here is an account of the villages, or country towns, which were inhabited by the residue of Israel - the towns in which the children of Judah dwelt (Neh 11:25-30), those that were inhabited by the children of Benjamin (Neh 11:31-35), and divisions for the Levites among both, Neh 11:36. We will now suppose them safe and easy, though few and poor, but by the blessing of God they were likely to increase in wealth and power, and they would have been more likely if there had not been that general profaneness among them, and lukewarmness in religion, with which they were charged in God's name by the prophet Malachi, who, it is supposed, prophesied about this time, and in whom prophecy ceased for some ages, till it revived in the great prophet and his forerunner.

Keil-Delitzsch: Neh 11:10-14

Of the priests: Jedaiah, Joiarib, and Jachin, three heads of houses,therefore of orders of priests (for בּן before Joiarib probably creptinto the text by a clerical error; see rem. on 1Ch 9:10); Seraiah, adescendant of Ahitub, as ruler of the house of God, and their brethren, i.e.,the eight hundred and twenty-two ministering priests belonging to thesethree orders. Also Adaiah, of the house or order of Malchiah, and hisbrethren, two hundred and forty-two fathers of families; and lastly,Amashai, of the order of Immer, with one hundred and twenty-eightbrethren, i.e., priests. And their chief was Zabdiel ben Haggedolim (lxx υἱὸς τῶν μεγάλων ). עליהם refers to all thebefore-named priests. לעבות ראשׁים heads of fathers,i.e., of families, Neh 11:13, is striking, for the brethren of Adaiah ( אחיו ), in number two hundred and forty-two, could not be heads ofhouses, but only fathers of families. The words seem to have come intothe text only by comparing it with 1Ch 9:13. If they were genuine, weshould be obliged to understand לעבות ראשׁים offathers of families, contrary to general usage.

Keil-Delitzsch: Neh 11:15-19

Of Levites, Shemaiah, a descendant of Bunni, with the members of hishouse; Shabbethai and Jozabad, "of the heads of the Levites over theoutward business of the house of God,"i.e., two heads of the Levites whohad the care of the outward business of the temple, probably charged withthe preservation of the building and furniture, and the office of seeing thatall things necessary for the temple worship were duly delivered. Thenames Shabbethai and Jozabad have already occurred, Neh 8:7, as those oftwo Levites, and are here also personal names of heads of Levites, as theaddition הלויּם מראשׁי informs us. As the office ofthese two is stated, so also is that of those next following in Neh 11:17; whenceit appears that Shemaiah, of whom no such particular is given, was head ofthe Levites charged with attending on the priests at the sacrificial worship(the האלהים בּית מלאכת , Neh 11:22). The three named in Neh 11:17, Mattaniah an Asaphite, Bakbukiah, and Abda aJeduthunite, are the chiefs of the three Levitical orders of singers. Mattaniah is called התּחלּה ראשׁ , head of the beginning,which gives no meaning; and should probably, as in the lxx and Vulgate,be read התּהלּה ראשׁ : head of the songs of praise, - he praised for whopraised, i.e., sounded the Hodu for prayer; comp. 1Ch 16:5, whereAsaph is called the chief of the band of singers. He is followed byBakbukiah as second, that is, leader of the second band ( מאחיו משׁנה like משׁנהוּ , 1Ch 16:5); and Abdathe Jeduthunite, as leader of the third. All the Levites in the holy city, i.e.,all who dwelt in Jerusalem, amounted to two hundred and eighty-fourindividuals or fathers of families. The number refers only to the threeclasses named Neh 11:15-17. For the gatekeepers are separately numbered inNeh 11:19 as one hundred and seventy-two, of the families of Akkub andTalmon.

Keil-Delitzsch: Neh 11:20-24

Certain special remarks follow in Neh 11:20. - Neh 11:20 states that the rest ofthe Israelites, priests, and Levites dwelt in all the (other) cities of Judah,each in his inheritance. These cities are enumerated in Neh 11:25.

Neh 11:21

The Nethinim dwelt in Ophel, the southern slope of MountMoriah; see rem. on Neh 3:26. Their chiefs were Zihah and Gispa. ציחה occurs Ezr 2:43, followed by חשׂוּפא , as head of a divisionof Levites; whence Bertheau tries, but unsuccessfully, to identify the lattername with גּשׁפּא . For it does not follow that, because a divisionof Nethinim was descended from Hasupha, that Gishpa, one of the chiefsof those Nethinim who dwelt on Ophel, must be the same individual asthis Hasupha.

Neh 11:22-23

And the overseer (chief) of the Levites at Jerusalem wasUzzi, the son of Bani, of the sons of Asaph, the singers, in the business ofthe house of God. The מלאכה of the house of God was the dutyof the Levites of the house of Shemaiah, Neh 11:15. Hence the remark in thepresent verse is supplementary to Neh 11:15. The chiefs or presidents of thetwo other divisions of Levites - of those to whom the outward businesswas entrusted, and of the singers - are named in Neh 11:16 and Neh 11:17; while, in thecase of those entrusted with the business of the house of God, Neh 11:15, thechiefs are not named, probably because they were over the singers, thesons of Asaph, who in Neh 11:15 had not as yet been named. This is thereforedone afterwards in Neh 11:22. מלאכת לנגד , coram opere , i.e., circa ea negotia, quae coram in templo exigenda erant (Burm. in Ramb.),does not belong to המּשׁררים , but to הלויּם פּקיד : Uzzi was overseer of the Levites in respect of their business in thehouse of God, i.e., of those Levites who had the charge of this business. The reason of this is thus given in Neh 11:23 : "for a command of the king wasover them, and an ordinance was over the singers concerning the matter ofevery day." עליהם refers to the Levites. "A command of theking was over them"means: the king had commanded them. This commandwas concerning בּיומו יום דּבר , the matterof every day. The words stand at the end of the verse, because they referto the two subjects המּלך and אמנה . אמנה is an arrangement depending upon mutual agreement, a treaty, anobligation entered into by agreement; comp. Neh 10:1. The meaning of theverse is: The every-day matter was laid upon the Levites by the commandof the king, upon the singers by an agreement entered into. בּיומו יום דּבר , pensum quotidianum , is correctlyexplained by Schmid: de rebus necessariis in singulos dies . That we are notto understand thereby the contribution for every day, the rations of food(Ramb., Berth.), but the duty to be done on each day, is obvious from thecontext, in which not provisions, but the business of the Levites, isspoken of; and Uzzi the Asaphite was placed over the Levites in respectof their business in the house of God, and not in respect of food and drink. The business of the Levites in the house of God was determined by thecommand of the king; the business of the singers, on the contrary,especially that one of the singers should exercise a supervision over theservices of the Levites in worship, was made the matter of an אמנה , an agreement entered into among themselves by the differentdivisions of Levites. The king is not David, who once regulated theservices of the Levites (1Ch 23:4.), but the Persian king Artaxerxes,who is mentioned as המּלך in Neh 11:24; and המּלך מצות undoubtedly refers to the full power bestowed byArtaxerxes upon Ezra to order all that concerned the worship of God atJerusalem; Ezr 7:12.

Neh 11:24

Finally, the official is named who had to transact with the kingthe affairs of the people, i.e., of the whole Jewish community in Judah andJerusalem. Pethahiah, a Jew of the descendants of Zerah, was at the king'shand in all matters concerning the people. המּלך ליד canscarcely be understood of a royal commissioner at Jerusalem, but certainlydesignates an official transacting the affairs of the Jewish community atthe hand of the king, at his court.

Keil-Delitzsch: Neh 11:25-36

The inhabitants of the towns of Judah and Benjamin . - The heads who, withtheir houses, inhabited country districts are here no longer enumerated, butonly the towns, with their adjacent neighbourhoods, which were inhabitedby Jews and Benjamites; and even these are but summarily mentioned.

Neh 11:25-30

The districts inhabited by the children of Judah. "And withrespect to the towns in their fields, there dwelt of the sons of Judah inKirjath-arba and its daughters,"etc. The use of אל as anintroductory or emphatic particle is peculiar to this passage, ל ,egassap beingelsewhere customary in this sense; comp. Ew. §310, a . אל denotes arespect to something. חצרים , properly enclosures, signifies,according to Lev 25:31, villages, towns, boroughs, without walls. שׂדות , fields, field boundaries. בּנותיה , the villages andestates belonging to a town; as frequently in the lists of towns in the bookof Joshua. Kirjath-arba is Hebron, Gen 23:2. Jekabzeel, like Kabzeel, Jos 15:21. חצריה , its enclosed places, the estates belonging to atown, as in Jos 15:45. Jeshua, mentioned only here, and unknown. Moladah and Beth-phelet, Jos 15:26-27. Hazar-shual, i.e., Fox-court,probably to be sought for in the ruins of Thaly; see rem. on Jos 15:28. Beersheba, now Bir es Seba; see rem. on Gen 21:31. Ziklag, at the ancientAsluj, see Jos 15:31. Mekonah, mentioned only here, and unknown. En-rimmon; see rem. on 1Ch 4:32. Zareah, Jarmuth, Zanoah, and Adullamin the plains (see Jos 15:33-35), where were also Lachish and Azekah;see on 2Ch 11:9. - In Neh 11:30 the whole region then inhabited by Jews iscomprised in the words: "And they dwelt from Beer-sheba (the south-western boundary of Canaan) to the valley of Hinnom, in Jerusalem,"through which ran the boundaries of the tribes of Benjamin and Judah(Jos 15:8).

Neh 11:31-35

The dwellings of the Benjamites. Neh 11:31 The children ofBenjamin dwelt from Geba to Michmash, Aija, etc. Geba, according to 2Ki 23:8 and Jos 14:10, the northern boundary of the kingdom ofJudah, is the half-ruined village of Jibia in the Wady el Jib, three leaguesnorth of Jerusalem, and three-quarters of a league north-east of Ramah (ErRam); see on Jos 18:24. Michmash ( מכמשׁ or מכמס ),now Mukhmas, sixty-three minutes north-east of Geba, and three and ahalf leagues north of Jerusalem; see rem. on 1Sa 13:2. Aija ( עיּא or עיּת , Isa 10:28), probably one with העי , Jos 7:2; Jos 8:1., thesituation of which is still a matter of dispute, Van de Velde supposing it tobe the present Tell el Hadshar, three-quarters of a league south-east ofBeitin; while Schegg, on the contrary, places it in the position of thepresent Tayibeh, six leagues north of Jerusalem (see Delitzsch on Isa. atIsa 10:28-32, etc., translation), - a position scarcely according with Isa 10:28., the road from Tayibeh to Michmash and Geba not leading pastMigron (Makhrun), which is not far from Beitin. We therefore abide bythe view advocated by Krafft and Strauss, that the ruins of Medinet Chaior Gai, east of Geba, point out the situation of the ancient Ai or Ajja; seerem. on Jos 7:2. Bethel is the present Beitin; see on Jos 7:2. The position of Nob is not asyet certainly ascertained, important objections existing to its identificationwith the village el-Isawije, between Anâta and Jerusalem; comp. Valentiner(in the Zeitschrift d. deutsch. morgld. Gesellsch. xii. p. 169), who, ongrounds worthy of consideration, transposes Nob to the northern heightsbefore Jerusalem, the road from which leads into the valley of Kidron. Ananiah ( ענניה ), a place named only here, is conjectured byVan de Velde (after R. Schwartz), Mem . p. 284, to be the present BeitHanina (Arab. hnı̂nâ ), east of Nebi Samwil; against which conjecture eventhe exchange of ע and ח raises objections; comp. Tobler, Topographie , ii. p. 414. Hazor of Benjamin, supposed by Robinson ( Palestine ) to be Tell'Assur, north of Tayibeh, is much more probably found by Tobler, Topographie , ii. p. 400, in Khirbet Arsûr, perhaps Assur, Arab. ‛ṣûr ,eight minutes eastward of Bir Nebâla (between Rama and Gibeon); comp. Van de Velde, Mem . p. 319. Ramah, now er Râm, two leagues north ofJerusalem; see rem. on Jos 18:25. Githaim, whither the Beerothites fled, 2Sa 4:3, is not yet discovered. Tobler ( dritte Wand . p. 175) considers itvery rash to identify it with the village Katanneh in Wady Mansur. Hadid, Ἀδιδά , see rem. on Ezr 2:33. Zeboim, in a valley of the same name (1Sa 13:18), is not yet discovered. Neballat, mentioned only here, ispreserved in Beith Nebala, about two leagues north-east of Ludd (Lydda);comp. Rob. Palestine , and Van de Velde, Mem . p. 336. With respect toLod and Ono, see rem. on 1Ch 8:12; and on the valley of craftsmen,comp. 1Ch 4:14. The omission of Jericho, Gibeon, and Mizpah is themore remarkable, inasmuch as inhabitants of these towns are mentioned astaking part in the building of the wall (Neh 3:2, Neh 3:7).

Neh 11:36

The enumeration concludes with the remark, "Of the Levitescame divisions of Judah to Benjamin,"which can only signify thatdivisions of Levites who, according to former arrangements, belonged toJudah, now came to Benjamin, i.e., dwelt among the Benjamites.

Constable: Neh 7:73--13:31

II. THE RESTORATION OF THE JEWS chs. 8--13

One writer viewed chapters 8-13 (really 7:73-13:37) as the third part of the tripartite structure of Ezra-Nehemiah. Ezra 1:1-4 deals with "potentiality," the decree to the community to build God's house. Ezra 1:5--Nehemiah 7:72 records the process of "actualization." The community builds God's house in response to the decree. Nehemiah 7:73-13:31 documents "success." The community celebrates the completion of God's house according to Torah.⁶¹

Constable: Neh 11:1--12:27

B. The Residents of the Land 11:1-12:26

When the exiles returned to the Promised Land, living in Jerusalem was not an attractive prospect because the city lay in ruins. However with the rebuilding of the temple and the walls the capital became a more desirable place to live. Nehemiah as governor saw the wisdom of populating Jerusalem with pure-blooded Jews and set about to encourage the people to live within the city walls.

Most of this section of the book (11:3-12:26) is a parenthetical interjection into the chronological progression of the narrative.

Constable: Neh 11:1-24

1. The residents of Jerusalem 11:1-24

Some leaders had already chosen to live in Jerusalem (v. 1). Nehemiah initiated a plan to determine which one family in ten of those not living in the city would move into it (v. 1). Additional immigrants volunteered to live there (v. 2). There was a cross section of leaders, therefore, who lived in Jerusalem while other leaders lived in the other towns of Judah (v. 3).

"The city wall was built, and now a new measure to safeguard the city was instituted, namely, to repopulate it."⁷⁷

The residents of Jerusalem included Jews from the tribes of Judah (vv. 4-6) and Benjamin (vv. 7-9). There were twice as many from Benjamin as from Judah. There were priests (vv. 10-14), Levites (vv. 15-18), and gatekeepers (v. 19). The rest lived in the outlying towns (v. 20) except for the temple servants (v. 21). The Ophel was apparently a levelled mini-valley (or perhaps a low hill) between the City of David and the temple area.⁷⁸ Pethahiah appears to have been an adviser to the Persian king (Artaxerxes) in matters of Jewish affairs (v. 24).⁷⁹

Estimates of Jerusalem's population at this time vary from 4,800⁸⁰ to 8,000⁸¹.

Constable: Neh 11:25-36

2. The residents of the outlying towns 11:25-36

The towns south of Jerusalem, from the Hinnom Valley just south of the city as far as Beersheba, were those in the territory belonging to the tribe of Judah. Those north of Jerusalem stretching to the neighboring province of Samaria were towns of Benjamin. These were the two sections of the Persian province of Yehud (Judah). Nehemiah mentioned 17 prominent towns in Judah here (vv. 25-30), and 15 in Benjamin (vv. 31-35). The Levites lived among the other people, as when the Israelites first entered the Promised Land under Joshua, to be a good influence and to act as spiritual resource persons (v. 36).

"In a time when self-centeredness seems to dominate Western life-styles, the Word of God calls us to work and live together as a community, to be dependent upon one another, and to help one another in achieving the task God has set before us."⁸²

Guzik: Neh 11:1-36

Nehemiah 11 - The Citizens of Jerusalem

A. Recruiting citizens of Jerusalem.

1. (1) Those who will live in Jerusalem.

Now the leaders of the people dwelt at Jerusalem; the rest of the people cast lots to bring one out of ten to dwell in Jerusalem, the holy city, and nine-tenths were to dwell in other cities.

a. To bring one out of ten to dwell in Jerusalem: It wasn't enough to see the city walls rebuilt and the spiritual renewal of the people of Jerusalem; now they concerned themselves with getting more people into the city.

i. For a city to prosper and be great, it must be populated. And for more than seventy years, Jerusalem had been nothing but a ghost town. Now, over the last eighty or so years, it has been repopulated, with a new temple built (under Ezra) and the walls rebuilt (under Nehemiah). But the city still needed more people.

ii. Nehemiah also knew the bigger the population of Jerusalem, the greater the resources for defense and strength in battle. He didn't rebuild the walls just to see some conquering army come and break them down again!

b. Now the leaders of the people dwelt at Jerusalem: It was good that the leaders of the people set the example by living in Jerusalem. Leaders must set the pattern by their lives. They had no right to expect the people to live in Jerusalem if they themselves were not living there.

c. One out of ten: The rest of the people submitted themselves to a lottery system, where one out of ten would be selected to move from the surrounding regions into the city of Jerusalem. So, in the end, at least ten percent of Judah's population would live in Jerusalem.

2. (2) Blessing the citizens of Jerusalem.

And the people blessed all the men who willingly offered themselves to dwell at Jerusalem.

a. And the people blessed all the men: Apart from the leaders (who had a special obligation) and those selected in the lottery (who were also obligated), there were all the men who willingly offered themselves to dwell at Jerusalem. These men had a special blessing.

i. They had a unique pioneer spirit. They had the ability to endure some measure of hardship or discomfort to accomplish a greater work for God's kingdom.

ii. It was in these days in the rebuilding of Jerusalem that God asked and important question through the prophet Zechariah: For who has despised the day of small things? (Zechariah 4:10). The answer is, "Many of us have!" But these who offered themselves to willingly live at Jerusalem, so as to take what is small and build it up before the Lord, have decided to not despise the day of small things.

b. To dwell at Jerusalem: If such a blessing is reserved for those who willingly offered to live in Jerusalem, there was something special about the challenge of living in Jerusalem.

i. To live in Jerusalem, you had to re-order your view of material things. You had to give up land in your previous region and take up some kind of new business in Jerusalem.

ii. To live in Jerusalem, you had to re-arrange your social priorities, certainly leaving some friends and family behind in your old village.

iii. To live in Jerusalem, you had to have a mind to endure the problems in the city. It had been a ghost town for 70 years, and was now basically a slightly rebuilt, somewhat repopulated ghost town. The city didn't look all that glorious and it needed work.

iv. To live in Jerusalem, you had to live knowing you were a target for the enemy. There were strong walls to protect you, but since Jerusalem was now a notable city with rebuilt walls, the fear was more from whole armies than bands of robbers. The old village was nice, but not in much danger from great armies.

v. The Bible tells us there is a city coming down from heaven to earth, when God is done with this earth as we know it, and it calls that city New Jerusalem (Revelation 21:2). People don't want to be citizens of the New Jerusalem for the same reasons many didn't want to be citizens of Nehemiah's Jerusalem.

B. Roster of those living in Jerusalem and in Judea.

1. (3-24) Leaders who lived in Jerusalem.

These are the heads of the province who dwelt in Jerusalem. (But in the cities of Judah everyone dwelt in his own possession in their cities; Israelites, priests, Levites, Nethinim, and descendants of Solomon's servants.) Also in Jerusalem dwelt some of the children of Judah and of the children of Benjamin. The children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of Perez; and Maaseiah the son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni. All the sons of Perez who dwelt at Jerusalem were four hundred and sixty-eight valiant men. And these are the sons of Benjamin: Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah; and after him Gabbai and Sallai, nine hundred and twenty-eight. Joel the son of Zichri was their overseer, and Judah the son of Senuah was second over the city. Of the priests: Jedaiah the son of Joiarib, and Jachin; Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the leader of the house of God. Their brethren who did the work of the house were eight hundred and twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah, and his brethren, heads of the fathers' houses, were two hundred and forty-two; and Amashai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, and their brethren, mighty men of valor, were one hundred and twenty-eight. Their overseer was Zabdiel the son of one of the great men. Also of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; Shabbethai and Jozabad, of the heads of the Levites, had the oversight of the business outside of the house of God; Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, the leader who began the thanksgiving with prayer; Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun. All the Levites in the holy city were two hundred and eighty-four. Moreover the gatekeepers, Akkub, Talmon, and their brethren who kept the gates, were one hundred and seventy-two. And the rest of Israel, of the priests and Levites, were in all the cities of Judah, everyone in his inheritance. But the Nethinim dwelt in Ophel. And Ziha and Gishpa were over the Nethinim. Also the overseer of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha, of the sons of Asaph, the singers in charge of the service of the house of God. For it was the king's command concerning them that a certain portion should be for the singers, a quota day by day. Pethahiah the son of Meshezabel, of the children of Zerah the son of Judah, was the king's deputy in all matters concerning the people.

a. These are the heads of the province: This extensive list includes tribal leaders (of the tribes of Judah and Benjamin), military men, priests, Levites, gatekeepers, and civil and royal servants.

b. Who dwelt in Jerusalem: All these notable men and their families took the lead by choosing to settle in Jerusalem, setting a good example for all God's people.

2. (25-36) Jewish villages and towns throughout Judea.

And as for the villages with their fields, some of the children of Judah dwelt in Kirjath Arba and its villages, Dibon and its villages, Jekabzeel and its villages; in Jeshua, Moladah, Beth Pelet, Hazar Shual, and Beersheba and its villages; in Ziklag and Meconah and its villages; in En Rimmon, Zorah, Jarmuth, Zanoah, Adullam, and their villages; in Lachish and its fields; in Azekah and its villages. They dwelt from Beersheba to the Valley of Hinnom. Also the children of Benjamin from Geba dwelt in Michmash, Aija, and Bethel, and their villages; in Anathoth, Nob, Ananiah; in Hazor, Ramah, Gittaim; in Hadid, Zeboim, Neballat; in Lod, Ono, and the Valley of Craftsmen. Some of the Judean divisions of Levites were in Benjamin.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 11 (Chapter Introduction)

Overview

Neh 11:1, The rulers, voluntary men, and the tenth man chosen by lot, dwell at Jerusalem; Neh 11:3, A catalogue of their names; Neh 11:20, The residue dwell in other cities.

Poole: Nehemiah 11 (Chapter Introduction)

CHAPTER 11

The rulers and the tenth man chosen by lot dwell at Jerusalem, Neh 11:1,2 . A catalogue of their names, numbers, and families, Neh 11:3-19 . The residue of the people dwell in other cities, Neh 11:20-36 .

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 11 (Chapter Introduction)

The distribution of the people.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 11 (Chapter Introduction)

Jerusalem was walled round, but it was not as yet fully inhabited, and therefore was weak and despicable. Nehemiah's next care is to bring people into it; of that we have here an account. I. The methods taken to replenish it (Neh 11:1, Neh 11:2). II. The principal persons that resided there, of Judah and Benjamin (Neh 11:3-9), of the priests and Levites (Neh 11:10-19). III. The several cities and villages of Judah and Benjamin that were peopled by the rest of their families (v. 20-36).

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 11 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 11

This chapter treats of the inhabitants of Jerusalem, those of the tribes of Judah and Benjamin, who settled there by lot, or of their own accord, their names and numbers, Neh 11:1, and of the priests and Levites who dwelt there, Neh 11:10, and of the rest of the people, priests, and Levites, that dwelt in the other cities and villages of Judah and Benjamin, Neh 11:20.