Ver. 37. First fruits of our dough (groats | Nehemiah and other reformers for the thorough or ground meal).-See Num. xv. 20. Offerings establishment of religious rites is a wise exam-i.e., all special offerings. Chambers.-Heb. ple to all who come after them. Where the state lishcoth. The cells or chambers in the courts of cannot enforce such a result, public opinion can the temple. Might have the tithes.-Many be made. read might pay tithes, anticipating the statement of the next verse. Tillage.-There may be a reasonable doubt whether anodhah ever means tillage, unless, as in 1 Chron. xxvii. 26, it is qualified by another noun. It may mean here "service" in the relation of servants to God, as elsewhere. To suppose that the cities of work or service must mean the country towns, is scarcely credible. HOMILETICAL AND PRACTICAL. Ver. 1. To what the consideration of the Lord's faithfulness to the covenant leads us: 1) To penitence and conversion which shows itself through obedience. 2) To faith-particularly in the fact that the Lord always keeps His covenant with us, and that it is only necessary that we on our Ver. 38. To the chambers, into the trea-part should confirm and maintain it. 3) To hope sure house. Rather, to the chambers of the trea-that the Lord will set us free, and evermore sure house, one of the buildings in the temple area. aid us to the glorious liberty of the children of The tithe of the tithes belonged to the priests (Num. xviii, 26-28), the children of Aaron. HISTORICAL AND ETHICAL. God. Vers. 31, 32. The principal duties of the congregation and its members: 1) To keep themselves unspotted, and particularly separated from the world. 2) To practice communion 1. The natural leaders of a people are largely with the Lord, and especially in the way that is responsible for the people's conduct. The priests, beneficial to us in this mortal state. BEDE: Levites, and chiefs, the nobles of the nation rea-Porro sabbatismus orationum ac devotionis nostra, dily find a following. Nehemiah, as Tirshatha, in qua vacamus a temporalibus agendis, ut aternita puts his own name first to the solemn reform-tis gaudia dulcius gustare mereamur, recte diei septidocument, and then he causes the nobles to set their names to the instrument. A reform begun the other way in the lower circles of society is apt to degenerate into the excesses of revolution. The healing salt should be thrown in at the sources of the streams, if the waters are to be cured. 2. The points specially indicated, wherein the reform was most pressing, are (1) marriage alliances, (2) Sabbath-observance, (3) usury, (4) temple-taxes of the third part of a shekel, of first-fruits and of tithes. On these points we may believe the people had been especially remiss. They were the points where their covetousness would operate to undermine their piety, and thus the integrity of the commonwealth. Was not that, which has become a distinctive trait of the Israelitish race, already in Nehemiah's time beginning to develop itself? 3. When a people grow remiss in the support of religious privileges, the foundations of society are shaken. The moral tone of any people can only be cultivated and sustained by systematized methods, for natural depravity must take advantage of the lack of discipline, and prove too strong for morality. Religion, in any true and high sense, is an exotic, and must be tenderly cared for in this sin-grown earth. The zeal of mo adsignatur quia futuræ quietem vitæ ac beato laudationis imitatur: sed diem sabbathi alienigena quærunt profanare, cum terrenæ cogitationes in tempore nostræ orationis importune nos conturbant, et memoria sive delectatione temporalium rerum ab amore intimo nituntur extrahere.-Imponunt asinis vinum, uvas et ficus et omne onus, et inferunt in Hierusalem, cum oblectamentis carnalibus stultos animi nostri motus onerantes, per hæc et hujus modi tentamenta quietem nostri cordis deo debitam violare conantur. Comp. chap. xiii. 15. Vers. 33-40. The tasks to which each member of the congregation must submit himself. 1) The offerings which must be made directly to the Lord for the erection of His buildings, expenses of the service, etc. 2) The doing that which assists the servants of the Lord. STARKE: My God! I remember that I too made a covenant with Thee at my baptism. I beseech thee seal the same also in me, and give me in my heart the pledge, the Holy Spirit (2 Cor. i. 21, 22; 2 Cor. v. 5). We must not only ourselves have a Christian zeal for true religion, but also incite others to it, and admonish them (Heb. x. 24; Ps. xlix. 2). Marriages with the godless are displeasing to God, and dangerous (1 Tim. ii. 14). Nothing must be so near to us that it withdraws us from the service of God, 1 CHAPTER XI. 1-36. AND the rulers of the people dwelt at Jerusalem: the rest of the people also [and the rest of the people] cast lots, to bring one of ten to dwell in Jerusalem, the 2 holy city, and nine parts to dwell in [the] other cities. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem. 3 Now [And] these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt [and which dwelt in the cities of Judah] every one in his possession in their cities, to wit, Israel [i. e., the people], the priests, and the Le4 vites, and the Nethinim, and the children [sons] of Solomon's servants. And at Jerusalem dwelt certain of the children [sons] of Judah, and of the children [sons] of Benjamin. Of the children [sons] of Judah; Athaiah, the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahala5 leel, of the children [sons] of Perez (i. e., Pharez): and Maaseiah, the son of Baruch, the son of Col-hozeh, the son of Hozaiah, the son of Adaiah, the son of Joia6 rib, the son of Zechariah, the son of Shiloni [Shelah's family]. All the sons of Perez that dwelt at Jerusalem were four hundred three-score and 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, 8 the son of Jesaiah [i. e., Isaiah]. And after him Gabbai, Sallai, nine hundred 9 twenty and eight. And Joel the son of Zichri was their overseer: And Judah the 10 son of Senuah was second over the city [was over the second city]. Of the priests: 11 Jedaiah the son of Joiarib, Jachin. Seraiah, the son of Hilkiah, the son of Me 7 shullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of 12 the house of God. And their brethren that did the work of the house were eight hundred twenty and two: and Adaiah, the son of Jeroham, the son of Pelaliah, the 13 son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah, and his brethren, chief of the fathers, two hundred forty and two: and Amashai, the so 14 of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer, and their brethren, mighty men of valour, a hundred twenty and eight, and their overseer was Zabdiel, the son of one of the great men [son of the mighty]. 15 Also [And] of the Levites: Shemaiah the son of Hashub, the son of Azrikam, 16 the son of Hashabiah, the son of Bunni; and Shabbethai and Jozabad, of the chief of the Levites had the oversight of [were over] the outward business of the house of 17 God. And Mattaniah, the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer [perhaps, the chief of the prai esong who gave thanks at prayer-service]: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun. 18, 19 All the Levites in the holy city were two hundred fourscore and four. Moreover [And] the porters, Akkub, Talmon, and their brethren that kept the gates, were a hundred seventy and two. 20 And the residue of Israel, of the priests, and the Levites, were in all the cities of 21 Judah, every one in his inheritance. But [And] the Nethinim dwelt in Ophel : 22 and Ziha and Gispa were over the Nethinim. The overseer also [and 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. [Some] Of the sons of Asaph, the singers 23 were over the business of the house of God. For it [there] was the king's commandment concerning them, that a certain portion should be for the singers [and a sure ordinance concerning the singers] due for every day [the thing of a day on 24 its day] And Pethahiah, the son of Meshezabeel, of the children of Zerah, the son of Judah, was at the king's hand in all matters concerning the people. 25 And [As] for the villages with their fields, some of the children [sons] of Judah dwelt at Kirjath-arba and in the villages [daughters] thereof, and at Dibon, and in 26 the villages daughters] thereof, and at Jekabzeel and in the villages thereof, and 27 at Jeshua, and at Moladah, and at Beth-phelet, and at Hazar-shual, and at Beer28 sheba, and in the villages [daughters] thereof, and at Ziklag, and at Mekonah, and 29 in the villages [daughters] thereof, and at En-rimmon, and at Zareah, and at Jar30 muth, Zanoah, Adullam, and in their villages, at Lachish and the fields thereof, at Azekah, and in the villages [daughters] thereof. And they dwelt from Beer-sheba into the valley of Hinnom. 31 The children also of Benjamin [and the sons of Benjamin] from Geba dwelt at Michmash [dwelt from Geba to Michmash] and Aija, and Bethel, and in 32 their villages [daughters], and at Anathoth, Nob, Ananiah, Hazor, Ramah, Git33, 34, 35 taim, Hadid, Zeboim, Neballat, Lod, and Ono, the valley of craftsmen. And of the Levites were divisions in Judah, and in Benjamin [divisions of Judah were to Benjamin]. 36 TEXTUAL AND GRAMMATICAL. בַּתְּחִלָּה may be for הַתְּהִלָּה instead of being an error for הַתְּחִלָּה .17 .Ver 1 prayer he gave thanks." "chief at the beginning of EXEGETICAL AND CRITICAL. Ver. 7. The family of Jesaiah in Benjamin, of which Sallu was chief, is not otherwise known. Sallu's pedigree is differently reckoned in 1 Chron. ix. 7. The text in Chronicles is pro Ver. 1. The rest of the people also.-bably defective. And the rest of the people—that is, other than the rulers. Ver. 2. That willingly offered themselves-i. e., those of the people, beside the tenth part chosen by lot, who also consented to dwell in Jerusalem as the place of greatest danger and need. (See chap. vii. 4.) Ver. 3. The relative construction should be used with both clauses, thus: now these are the chiefs of the province who dwelt in Jerusalem, and those who dwelt in the cities of Judah (every one in his possession in their cities)-to wit, Israel, etc. Israel-i. e., the people of Israel as contrasted with priests, Levites, etc. The children of Solomon's servants.-See on chap. vii. 57. Ver. 4. Athaiah was chief of the Bene-Pharets, or children of Perez (Pharez). See Gen. Xxxviii. 29; 1 Chron. iv. 1. In 1 Chron. ix. 4 he is called Uthai, and his genealogy traced by a different line. Not a Ver. 5. Maaseiah was chief of the Shilonites or children of Shelah. His grandfather Colhozeh is probably the same as the father of Shallun in chap. iii. 15. He is called Asaiah in 1 Chron. ix. 5. Shiloni.-Heb.: hash-shiloni. man's name, but a family's title, to wit, the children of Shelah, Judah's son. See 1 Chron. ix. 5. These descendants of Shelah are counted with those of Pharez. Athaiah and Maaseiah were thus the chiefs of Judah. Jeuel of the sons of Zerah, mentioned in 1 Chron. ix. C, is omitted here. Ver. 6. This verse appears to be out of its place. It should precede ver. 5. This chapter is intimately connected with chapter vii. 4, showing Nehemiah's plan of increasing the population of the city. The genealogies and then the confession and covenant came in parenthetically-the former as part of the process in the plan, and the latter as chronologically happening while Nehemiah was maturing the plan. Ver. 8. Gabbai and Sallai are other Benjamite chiefs. Ver. 9. Joel the son of Zichri was overseer (Heb.: pakid, EπIOKOTOS) over both the Judahites and Benjamites of the city. His office was possibly a police one. Judah the son of Senuah was over the second city (not second over the city).-The second city was a well-known part of Jerusalem. It was there Huldah the prophetess lived in Josiah's time. See 2 Kings xxii. 14, where the Eng. vers. has "college" for the Heb. mishneh. In Zeph. i. 10 the Eag. vers. has "second." It was probably the part of the city built up north of the temple. The parallel chapter in 1 Chron. (chap. ix.), which seems to be very corrupt in its reading, appears to have "Joel, the son of Zichri," in "Elah, the son of Uzzi, the son of Michri," and to have "Judah, the son of Senuah," in "Hodaviah, the son of Hasenuah," the former & Benjamite, and the That list also introlatter an ancestor of Sallu. duces as Benjamites "Ibneiah, the son of Jeroham," and "Meshullam, the son of Shephatiah, the son of Reuel, the son of Ibnijah." Joel and Judah were the two inspectors or overseers over the Judahites and Benjamites in the entire city. Vers. 10, 11. There is great confusion in this part of the record, and we are not helped much by 1 Chron. ix. Both lists have been copied probably from a defective record. Jedaiah, Joiarib and Jachin were the heads of three of the twenty-four courses of priests in David's priest. See 2 Chron. xxxi. 13. Also compare 1 Chron. ix. 11. Also see 1 Chron. xii. 27, where Jehoiada (negid of the Aaronites) seems to be the same as Ahitub the father of Zadok. In ver. 10. Jedaiah, the son of Joiarib, is doubtless wrong, and the form in 1 Chron. ix. 10 should be followed, to wit, Jedaiah and Jehoiarib. In ver. 11 (as in 1 Chron. ix. 11) the words the son of Meraioth are out of place and should follow "Ahitub," as Meraioth was in prayer.-Literally "the chief of the beginning gave thanks to prayer." Some would read tehillah instead of tehlillah, a most natural correction. We should then have "the chief of the praise-song [who] gave thanks (as introductory) to prayer." Ver. 18. These six (or nine) Levitical chiefs had a constituency of 234. Ver. 19. Akkub, Talmon.-The list in 1 Ahiman, and makes the number 212 instead of Chron. ix. adds Shallum (as chief of all) and grandfather (1 Chron. vi. 7) or great-grandfather (Ezra vii. 3) of Abitub. For this last discrep172. The account in 1 Chron, is much more exancy we may suppose the two sequences in the tended on this matter of the porters, thus show-high-priesthood of "Amariah, Ahitub, Zadok" (one before Solomon, and the other after Solo-ing that this record (as is that also) is but n mon) are the occasion. One list has taken the have been marred in the transcribing. fragment of an older document. Both copies latter, where Ahitub's grandfather is Azariah, and the other has taken the former where Ahitub's grandfather is Meraioth. [We use "father" and "grandfather" in the formal sense, denoting the proximity of the names in the records, not the actual relationship.] Ver. 20. This verse belongs between ver. 24 and ver. 25, after Jerusalem is disposed of. Ver. 21. Nethinim-Ophel.-See on chap. iii. 26. Ver. 22. The pakid (see on ver. 9) of all the Levites, including the Nethinim, was Uzzi. The last clause should read: The singers of the sons of Asaph (or some of the sons of Asaph, the singers,-see same construction in ver. 25) were over the business of the house of God. This "business is not the "outward business" of ver. 16. If (with Keil) we disregard the Athnahh, we may consider Uzzi's pedigree as going on in this last clause, thus: "the son of Micha, of the sons of Asaph the singers in the service of the house of God." In this case the parallel with ver. 17 would be striking. There may be an omission in that verse before Mattaniah, and this Uzzi may be the first of the three leading singers— Bakbukiah and Abda being the other two. see next note. Ver. 12. And their brethren-i. e., the brethren or kin folk of the chiefs of the priests whose names are lost in the above record (as we have seen in the preceding note). Adaiah was chief of the children of Malchiah, the head of the fifth course in David's day (1 Chron. xxiv. 9). Ver. 13. Chief of the fathers.-This clause seems to be out of place, for we can hardly suppose that the Malchiah family were all chiefs. Adaiah had 242 in his kinsfolk, over whom he was chief, just as the representatives of the highpriest's family and the families of Jedaiah, Joiarib and Jachin had 822 in their kinsfolk (ver. 12). This phrase "chief of the fathers" belongs to all these head men of families, and was probably at the head of the list originally. It may have found its place here from the analogy of the phrase "mighty men of valour" in ver. 14. See 2 Chron. xxvi. 12 for a collocation of the two phrases. Amashai (Maasiai in 1 Chron. ix. 12) was chief of the children of Immer, the head of the sixteenth course in David's time. Ilis pedigree in 1 Chron. ix. is merely a corrup-making the singers (in the plural) the main subtion of this one. Ver. 14. Their brethren.-Probably an error for "his brethren"-that is, Amashai's. Their overseer was Zabdiel.-He was pakid (see on ver. 9) of all the priests. He is called son of the mighty ones-a phrase that seems to denote a remarkable ancestry. The numbers here and in 1 Chron, ix. 13 differ by 568. Errors in numbers and in names are almost necessities in transcribing. But Ver. 23. Read: for it was the king's commandment concerning them and a sure ordinance for the singers for each day's duty (lit. "the thing of a day on its day"). Uzzi was pakid of the Levites generally, but the Asaphites took turns in directing the Levitical work. This 23d verse ject, seems to show that our E. V. is right in stopping Uzzi's genealogy (in ver. 22) at Micha, and then beginning a new passage. The Masorites took this view, as the Athnahh with Micha shows. There is probably some confusion between ver. 22 and vers. 15 and 17, if we may judge from the names. Compare the passage in 1 Chron. ix. Ver. 24. Pethahiah of the Zerahites (or Zarhites) was at the hand of the king.-This does not mean that he was at Susa, but that he was the king's special agent. Comp. 1 Chron. xxiii. 28, where the Levites are said to be at the hand of the sons of Aaron. Pethahiah's office may have taken him often to Susa, and he would thus be the go-between between the king and Nehemiah. Vers. 15-17. This list of Levites omits the names of Heresh, Galal and Berechiah, given in 1 Chron. ix. 15, 16; but contains the names of Shabbethai and Jozabad not mentioned there. In this list (ver. 14) we have the son of Bunni (i. e., Bani, one of the families of Merari), where in 1 Chron. ix. 14 we find "of the sons of Merari." Bakbukiah here is Bakbakkar there. Ver. 25. Kirjath-Arba-i.e., Hebron (Josh. Zabdi here is Zichri there. Abda here is Oba- | xiv. 15). The villages thereof.-Lit, the diah there. Of the Levitical chiefs, Shabbethai daughters thereof. The word is a different one and Jozabad had the oversight of the out- from that at the beginning of the verse (hatzér). ward business of the house of God.—That It is repeated after Dibon, but the other word is, attended to the secular department of service returns after Jekabzeel. This use of daughters as directors therein (comp. 1 Chron. xxvi. 29). for dependent towns is common in the earlier The principal to begin the thanksgiving books. Dibon.-Doubtless the Dimonah of Ver. 26. Jeshua. - Probably the Shema of Josh. xv. 26, the letters in Hebrew being easily mistaken in transcription. Moladah is El Milh. Beth-phelet.-The Beth-palet of Josh. xxi. 27. Ver. 27. Hazar-shual-like all the above, except Hebron and Moladah, is unknown. Beersheba is Bir es-Seba, twenty-five miles south-west of Hebron, and ten miles west of Moladah. Ver. 28. Ziklag, conspicuous in David's history (1 Sam. xxx.), is supposed to be Asluj, on the road from El Milh to Abdeh. Mekonah possibly a mistake for Madmannah of Josh. xv. 30. It only requires a mem dropped and a daleth changed to a kaph. fell upon such. Even those who did not so volunteer could not but admire this devotion, and join in the general admiration. Happy is the people, where there is such a cause for the public favor. 2. The additional population of Jerusalem included men of Judah, men of Benjamin, Levites, and Nethinim. There were, doubtless, remnants of the ten tribes with preserved pedigrees mingled with the returned Jews, as we find four centuries later Phanuel mentioned as of the tribe of Asher (Luke ii. 36), but none of these seem to have been reckoned in the public genealogies. They had not come back with Zerubbabel, for it is not probable that many (if any) from the remnant of the ten tribes went into captivity under Nebuchadnezzar, unless we consider the coming to Jerusalem of "divers of Asher and Manasseh Ver. 29. En-rimmon is spoken of in Josh. xv. and Zebulun" in Hezekiah's day (2 Chron. 82 as two places. Keil supposes them two towns xxx. 11) was a coming for a permanent abode. closely neighboring which finally grew into one. But we may believe, that, after the return, Zareah.-Zoreah (Josh. xv. 33) or Zorah (Judg. stragglers from the remnant of the northern xiii. 2) is Zurah, fourteen miles west of Jerusa- kingdom joined the Jews at Jerusalem, for that lem. Jarmuth is 16 miles south-west of Jeru- in the north a remnant preserved the truth salem, on the slope of the mountain country, and against all the immigration of heathen nations about eight miles from the Shephelah or Philis-is evident from the appearance of Galilee in the tine plain. It is 15 miles from Hebron. Ver. 30. Zanoah is Zanua, or, perhaps, Kh. Sanut. Adullam-identified by GANNEAU with Sh. Mudhkur, on the east side of Wady Sur, near Socoh. Lachish-36 miles south-west of Jerusalem. Azekah is Deir el Aashek. From Beersheba unto the valley of Hinnom (or valley of the sons, or son, of Hinnom) is a distance of nearly 50 miles. Ver. 31. Read: and the children of Benjamin dwelt from Geba to Michmash and Aija and Bethel and her villages. Geba is Jeba. Michmash is Mukhmas. Aija or Ai is probably Tell el Hajar, as VAN DE VELDE thinks. Bethel is Beitin. Ver. 32. Anathoth is Anata, Jeremiah's birth-place. Nob is probably Neby Samwil, according to Lieut. CONDER's suggestion (Quarterly Statement of Pal. Expl. Fund. London, Jan. 1875). Ananiah is unknown. Ver. 33. Hazor is not identified. Ramah is Er-Ram. Gittaim is unknown. Ver. 34. Hadid is supposed to be near Lydda. Zeboim is not identified. Neballat is Beit Nebala, near Lydda. Ver. 35. Lod is Lydda (Ludd). Ono is believed to be near Lydda, at Kefr Auna. (See VAN DE VELDE.) The valley of craftsmen. i. e., Charashim (see 1 Chron, iv. 14) was probably in the vicinity of Lydda. Ver. 36. Read: And of the Levites divisions of Judah went to Benjamin. These Levites were transferred from former stations in Judahite towns to stations in Benjamite towns. HISTORICAL AND ETHICAL. 1. Jerusalem was peculiarly the post of labor and danger,-of labor, because the fortifications would require constant guarding, and of danger, because the enemies of the Jews would naturally concentrate their efforts against the holy city. A willing offering of any to dwell in Jerusalem was therefore a mark of self-denial for the sake of country and religion. The popular blessing New Testament period, which could not be owing simply to the Maccabean influences, such as are described in 1 Maccab. v. 21, seq. HOMILETICAL AND PRACTICAL. Vers. 1, 2. It might be very difficult for the poorer families of the congregation to find means of subsistence in Jerusalem, as there was no longer a royal court there, and a troop of higher officers, who could afford work and gain to the lower classes. They might find it much easier to get along in the country, where they could cultivate the ground. Nevertheless Nehemiah and the heads of the congregation had to insist upon it that as many as possible should settle again in Jerusalem. For this there were very urgent reasons. It was not the consideration alone that the congregation would only then be worthily represented to the neighboring people, and would only be in part secure, if it possessed a large, mighty, and flourishing chief city, to which, in times of danger, it could withdraw as to a trustworthy asylum. The main point was, that as many as possible of the congregation must live in direct proximity to the Temple and its service, that their connection with God could the better be furthered and fortified, and be promoted and consecrated, which was so desirable for it. There was the consideration that above all upon Zion and the mountain of the house of the Lord rested the promises of the prophets, and that especially from them the law and the word of the Lord should go forth. (Isa. ii. 2-4; Micah iv. 1.) The congregation should feel itself called upon, as much as lay in its power, to help in the fulfilment of such promises, also to further as much as possible, the honoring of the Lord there in Jerusalem. It had certainly in the prophetic word a warrant that the Lord would here protect and bless it. At least equally urgent calls has Christendom not to scatter itself hither and thither into all sorts of sects and communities, neither to be satisfied with the observ |