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英文原文
In this chapter are preserved upon record, I. The names of the chief of the priests and the Levites that came up with Zerubbabel, Ne 12:1-9. II. The succession of the high priests, Ne 12:10,11. III. The names of the next generation of the other chief priests, Ne 12:12-21. IV. The eminent Levites that were in Nehemiah's time, Ne 12:22-26. V. The solemnity of dedicating the wall of Jerusalem, Ne 12:27-43. VI. The settling of the offices of the priests and Levites in the temple, Ne 12:44-47.
1-26
The Priests and Levites That Returned (444 BC)
归回的祭司与利未人（主前444年）
¹ 同着撒拉铁的儿子所罗巴伯和耶书亚上去的祭司和利未人，记在下面：西莱雅、耶利米、以斯拉、
² 亚玛利雅、玛鹿、哈突、
³ 示迦尼、利宏、米利末、
⁴ 易多、近陀、亚比雅、
⁵ 米雅民、玛底雅、璧割、
⁶ 示玛雅、约雅立、耶大雅、
⁷ 萨督、亚米克、希勒家、耶大雅。这些是耶书亚时候作祭司和他们弟兄的首领。
⁸ 利未人记在下面：耶书亚、宾内、甲篾、示利比、犹大、玛他尼；玛他尼和他的弟兄管理称谢的事。
⁹ 还有八布迦、乌尼，并他们的弟兄，都站在自己的岗位上相对而立。
¹⁰ 耶书亚生约雅金；约雅金生以利亚实；以利亚实生约雅达；
¹¹ 约雅达生约拿单；约拿单生耶书亚。
¹² 在约雅金的日子，祭司作族长的记在下面：属西莱雅族的有米拉雅；属耶利米族的有哈拿尼雅；
¹³ 属以斯拉族的有米书兰；属亚玛利雅族的有约哈难；
¹⁴ 属玛鹿族的有约拿单；属示巴尼族的有约瑟；
¹⁵ 属哈琳族的有亚实拿；属米拉约族的有希勒家；
¹⁶ 属易多族的有撒迦利亚；属近顿族的有米书兰；
¹⁷ 属亚比雅族的有细基利；属米亚民、玛底雅族的有毗勒太；
¹⁸ 属璧割族的有沙母亚；属示玛雅族的有约拿单；
¹⁹ 属约雅立族的有玛太；属耶大雅族的有乌西；
²⁰ 属萨来族的有迦莱；属亚米克族的有希伯；
²¹ 属希勒家族的有哈沙比雅；属耶大雅族的有拿坦业。
²² 至于利未人，当以利亚实、约雅达、约哈难、耶书亚的时候，他们的族长都记在册上；祭司也有记录，直到波斯人大流士在位的时候。
²³ 利未人作族长的，都记在历代志上，直到以利亚实的儿子约哈难的日子。
²⁴ 利未人的首领是哈沙比雅、示利比、甲篾的儿子耶书亚，并他们的弟兄，都站在相对之处，照着 神人大卫的命令，一班一相对地赞美称谢。
²⁵ 玛他尼、八布迦、俄巴底亚、米书兰、达们、亚谷，都是守门的，在门槛上看守卫所。
²⁶ 这些人都在耶书亚的儿子约雅金的日子，又在省长尼希米和祭司文士以斯拉的日子。
此处所记的，是许多祭司和利未人的名字，以及此外无多的内容；他们在归回的犹大人中，当日原是显赫之人。尼希米为何在此插入这份名录，并无明示；大概是要叫这些好人被记念，使后代知道他们在宗教的复兴与重建上，原是在 神之下当感念的人。如此，我们便是为成全那应许略尽心力："义人必被永远记念"（诗112:6）。愿义人的记念蒙福，存到永远。我们至今仍欠那些忠心的牧者一笔债：当"记念那引导我们、对我们讲过 神之道的人"（来13:7）。或许这也是为激发他们的后裔——那些在祭司之职上接续他们、并承受他们的尊荣与职位的人——去效法他们的勇气与忠诚。晓得我们敬虔的祖先和前辈是怎样的，原是好的；借此我们便可知道我们当怎样行。此处我们有：1. 同着首批从巴比伦上来的人中，那些祭司和利未人的名字——那时耶书亚为大祭司。耶利米和以斯拉被列于首批之中（尼12:1），但据推测，并非先知耶利米，也并非文士以斯拉；前者的名声远在此时之前，后者则在此时稍后——虽然二人都是祭司。论到一位利未人，经上记着（尼12:8）：他是"管理称谢之事的"，即受托看顾那些诗篇——称谢之诗——在圣殿中按时按式恒常歌唱。利未人按着班次守卫所，彼此轮换，正如弟兄、同工、同袍所当行的。2. 波斯王朝之下大祭司的世系——从复兴之时为大祭司的耶书亚（或作 Jesus），直到耶书亚（或作 Jaddus）；后者正是亚历山大大帝征服推罗之后来到耶路撒冷之时的大祭司，他大大尊重这位耶书亚，因他穿着祭司礼服出去迎接他，并将但以理预言其得胜的预言指给他看。3. 下一代祭司——他们在约雅金的日子为首、且殷勤行事——是首批之人的儿子。请注意：我们当存感恩承认 神对他教会的恩眷与看顾：一代的牧者过去，另一代又来。凡在尼12:1-11等处记为当代显赫的人，此处再次被提及——其中几个名字虽有变化——记在尼12:12-24等处；惟独少了两人，因为他们也有儿子，照样在他们那一代显赫——这是一个少见的例子：二十位好父亲，身后留下二十位好儿子（如此处之多），填补了他们的地位。4. 利未人的下一代——或更确切地说，是更后的一代；因为此处所记的祭司，是在大祭司约雅金的日子兴旺，而这些利未人则是在以利亚实的日子（尼12:22）。大概"那时"上述那些祭司家族开始堕落，他们的第三代不及头两代；然而 神的工作绝不因缺少器皿而停顿。于是利未人中有一代被"兴起"，被"记在族长之中"（尼12:22），对教会的益处格外有用；他们的事奉，并不因他们只是利未人——只是较低的牧者等级——而稍减其蒙 神悦纳、蒙百姓悦纳。大祭司以利亚实既与多比雅结亲（尼13:4），其余的祭司便也渐渐懈怠；然而那时利未人却显得更加热心，正如以下之事可见：当时讲解律法（尼8:7）和祈祷（尼9:4,5）的，都是利未人，不是祭司——这是按着他们的个人资质过于其等次而看的。这些利未人中，有的是歌唱的（尼12:24），"赞美称谢"，有的是守门的（尼12:25），"在门槛上看守卫所"；二者都是"照着大卫的命令"而行。
英文原文
The Priests and Levites That Returned (444 BC)
¹ Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,
² Amariah, Malluch, Hattush,
³ Shechaniah, Rehum, Meremoth,
⁴ Iddo, Ginnetho, Abijah,
⁵ Miamin, Maadiah, Bilgah,
⁶ Shemaiah, and Joiarib, Jedaiah,
⁷ Sallu, Amok, Hilkiah, Jedaiah. These were the chief of the priests and of their brethren in the days of Jeshua.
⁸ Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over the thanksgiving, he and his brethren.
⁹ Also Bakbukiah and Unni, their brethren, were over against them in the watches.
¹⁰ And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat Joiada,
¹¹ And Joiada begat Jonathan, and Jonathan begat Jaddua.
¹² And in the days of Joiakim were priests, the chief of the fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah;
¹³ Of Ezra, Meshullam; of Amariah, Jehohanan;
¹⁴ Of Melicu, Jonathan; of Shebaniah, Joseph;
¹⁵ Of Harim, Adna; of Meraioth, Helkai;
¹⁶ Of Iddo, Zechariah; of Ginnethon, Meshullam;
¹⁷ Of Abijah, Zichri; of Miniamin, of Moadiah, Piltai;
¹⁸ Of Bilgah, Shammua; of Shemaiah, Jehonathan;
¹⁹ And of Joiarib, Mattenai; of Jedaiah, Uzzi;
²⁰ Of Sallai, Kallai; of Amok, Eber;
²¹ Of Hilkiah, Hashabiah; of Jedaiah, Nethaneel.
²² The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian.
²³ The sons of Levi, the chief of the fathers, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib.
²⁴ And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and to give thanks, according to the commandment of David the man of God, ward over against ward.
²⁵ Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the thresholds of the gates.
²⁶ These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.
We have here the names, and little more than the names, of a great many priests and Levites, that were eminent in their day among the returned Jews. Why this register should be here inserted by Nehemiah does not appear, perhaps to keep in remembrance those good men, that posterity might know to whom they were beholden, under God, for the happy revival and re-establishment of their religion among them. Thus must we contribute towards the performance of that promise, Ps 112:6, The righteous shall be in everlasting remembrance. Let the memory of the just be blessed, be perpetuated. It is a debt we still owe to faithful ministers to remember our guides, who have spoken to us the word of God, Heb 13:7. Perhaps it is intended to stir up their posterity, who succeeded them in the priest's office and inherited their dignities and preferments, to imitate their courage and fidelity. It is good to know what our godly ancestors and predecessors were, that we may learn thereby what we should be. We have here, 1. The names of the priests and Levites that came up with the first out of Babylon, when Jeshua was high priest. Jeremiah and Ezra are mentioned with the first (Ne 12:1), but, it is supposed, not Jeremiah the prophet nor Ezra the scribe; the fame of the one was long before and that of the other some time after, though both of them were priests. Of one of the Levites it is said (Ne 12:8) that he was over the thanksgiving, that is, he was entrusted to see that the psalms, the thanksgiving psalms, were constantly sung in the temple in due time and manner. The Levites kept their turns in their watches, reliving one another as becomes brethren, fellow-labourers, and fellow-soldiers. 2. The succession of high priests during the Persian monarchy, from Jeshua (or Jesus), who was high priest at the time of the restoration, to Jaddua (or Jaddus), who was high priest when Alexander the Great, after the conquest of Tyre, came to Jerusalem, and paid great respect to this Jaddus, who met him in his pontifical habit, and showed him the prophecy of Daniel, which foretold his conquests. 3. The next generation of priests, who were chief men, and active in the days of Joiakim, sons of the first set. Note, We have reason to acknowledge God's favour to his church, and care of it, in that, as one generation of ministers passes away, another comes. All those who are mentioned Ne 12:1-11, etc., as eminent in their generation, are again mentioned, though with some variation in several of the names, Ne 12:12-24, etc., except two, as having sons that were likewise eminent in their generation—a rare instance, that twenty good fathers should leave behind them twenty good sons (for so many here are) that filled up their places. 4. The next generation of Levites, or rather a latter generation; for those priests who are mentioned flourished in the days of Joiakim the high priest, these Levites in the days of Eliashib, Ne 12:22. Perhaps then the forementioned families of the priests began to degenerate, and the third generation of them came short of the first two; but the work of God shall never fail for want of instruments. Then a generation of Levites was raised up, who were recorded chief of the fathers (Ne 12:22), and were eminently serviceable to the interests of the church, and their service not the less acceptable either to God or to his people for their being Levites only, of the lower rank of ministers. Eliashib the high priest being allied to Tobiah (Ne 13:4), the other priests grew remiss; but then the Levites appeared the more zealous, as appears by this, that those who were now employed in expounding (Ne 8:7) and in praying (Ne 9:4,5) were all Levites, not priests, regard being had to their personal qualifications more than to their order. These Levites were some of them singers (Ne 12:24), to praise and give thanks, others of them porters (Ne 12:25), keeping the ward at the thresholds of the gates, and both according to the command of David.
27-43
The Dedication of the Wall (444 BC)
城墙的奉献礼（公元前444年）
²⁷ 耶路撒冷城墙告成的时候，众民从各处请利未人来，为奉献之礼欢欢喜喜地行告成之礼，献感恩祭，又歌唱，用钹、瑟、琴。 ²⁸ 歌唱的人从耶路撒冷四围的平原、尼陀法人的村庄聚集而来； ²⁹ 又从吉甲的住处和迦巴、亚斯玛弗的田地而来；因为歌唱的人在耶路撒冷四围为自己建造了村庄。 ³⁰ 祭司和利未人就洁净自己，也洁净百姓、城门和城墙。 ³¹ 我带犹大的首领上城墙，派了两大队称谢的人，一队在城墙上往右往粪厂门去； ³² 在他们之后有何沙雅和犹大首领的一半， ³³ 又有亚撒利雅、以斯拉、米书兰， ³⁴ 犹大、便雅悯、示玛雅、耶利米， ³⁵ 还有些祭司的儿子带吹号的；就是约拿单的儿子撒迦利亚，约拿单是示玛雅的儿子，示玛雅是玛他尼的儿子，玛他尼是米该亚的儿子，米该亚是撒刻的儿子，撒刻是亚萨的儿子； ³⁶ 还有他的弟兄示玛雅、亚萨列、米拉莱、基拉莱、玛艾、拿坦业、犹大、哈拿尼，都带着神人大卫的乐器，又有文士以斯拉在他们前面。 ³⁷ 他们到了泉门，那门正对着他们，就循大卫城台阶上城墙，越过大卫宫殿，直往东边的水门。 ³⁸ 那称谢的另一队往他们对面去，我在他们之后，又有半数百姓在城墙上，从炉楼过去，直到宽墙； ³⁹ 又过了以法莲门、古门、鱼门、哈楠业楼、米亚楼，直到羊门，就在护卫门那里站住。 ⁴⁰ 这样，两队称谢的人站在神殿里，我和半数官长也站在那里； ⁴¹ 还有祭司以利亚金、玛西雅、米拿旯、米该亚、以利约乃、撒迦利亚、并哈拿尼雅吹号； ⁴² 又有玛西雅、示玛雅、以利亚撒、乌西、约哈难、玛基雅、以拦、以谢。歌唱的就大声歌唱，有伊斯拉希作他们的主管。 ⁴³ 那日他们献大祭，欢乐；因为神使他们大大欢乐，连妇女带孩童也都欢乐；耶路撒冷的欢乐声远处都听见。
我们曾读到耶路撒冷城墙是怀着极大的恐惧战兢建造的；此处记载了它奉献时的大喜与凯旋。流泪撒种的，必这样欢呼收割。
I. 我们当查问这城墙奉献礼有何意义；我们可设想它也包括城市的奉献（以容器代所盛之物），所以直到城中人口相当充实之时才行这事（尼11:1）。1. 这是向神庄重地感恩，因他在完工上向他们大施怜悯；他们因在这工程中所遇的艰难与反对，越发深感这怜悯。2. 他们借此特别将这城献给神，归他的荣耀，并为他、在他的名里承受这城。我们一切的城邑、一切的家宅，都必须刻上"归耶和华为圣"；但此城（如别城从未有过）是圣城，是大君王的城（诗48:2；太5:35）：自神拣选将他的名立在那里以来，便一直如此；如今既已修茸，建造者和居民便重新将它奉献给神，作为承认他们是他的佃户，并愿这城仍属他、产业永不变更的记号。凡为他们安全、舒适、安逸所作的，都必须为神的荣耀与尊荣而设计。3. 他们借此将城与城墙置于神的保护之下，承认若不是耶和华看守城池，建造城墙便是枉然。这城在耶布斯人手中时，他们将看守之责交给他们的神，虽是又瞎又瘸的（撒下5:6）。神的百姓更有理由将它交托那全智全能的神看守。迷信的建城者重视星象的吉位（参Gregory先生著作29页等）；但这些虔诚的建城者只仰望神，仰望他的护理，不指望命运。
II. 我们当观察这事在尼希米的主持下举行得何等庄重。1. 各地的利未人都被召来参与。城当奉献给神，所以当用他的仆人行奉献之礼，这交付当经他们之手而过。当那些严肃节期过去（尼8:1-9:38），他们回到各自的岗位，照管乡间当尽的职事；如今他们又被召来协助。2. 依此召集，利未人有一次大会合（尼12:28、29）。当注意他们行事的次序。(1.) 他们洁净了自己（尼12:30）。当任何为神所作的工要经我们手而成时，我们当洗净手、清洁心。他们先洁净自己，然后洁净百姓。凡要成为使人成圣之工具的，自己必须成圣，并以清洁的心和诚实的意图将自己献给神。然后他们洁净城门和城墙。我们预备好领受安慰时，才可指望得着安慰。在洁净的人，凡物都洁净（多1:15）；对成圣的人，房屋和饭食，以及他们一切属物的安慰与享受，也都成圣（提前4:4、5）。这洁净大概是用洁净的水（或称除污水，民19:9）洒在自己和百姓、城墙和城门上——这是基督之血的预表；我们的良心既洗净了死行，就配事奉那又真又活的神（来9:14），也配受他的眷顾。(2.) 首领、祭司和利未人分作两队，在城墙上带着乐器环行，以表明将全城墙、全城垣奉献给神（尼12:36）；大概他们边行边唱诗篇，赞美荣耀神。这次游行在此详细记述。他们在一处会合，分为两队。半数首领，与几位祭司利未人，向右而行，以斯拉在前率领（尼12:36）。另半数同样称谢的首领和祭司，向左而行，尼希米殿后（尼12:38）。最后两队相会在圣殿，在那里合献感恩（尼12:40）。群众大概在地面行走，部分在墙内，部分在墙外；这仪式的一个目的，是要使他们因所感恩的怜悯受感动，并在他们中间长存记念。为这样目的的游行是有其用处的。(3.) 百姓大大欢乐（尼12:43）。当首领、祭司、利未人以大祭、号声、乐器和赞美诗表达他们的喜乐与感恩时，平民则以高声欢呼表达他们的喜乐，这欢呼远处都可听见，比他们的歌声乐声更加嘹亮：这些欢呼出自真诚由衷的喜乐，所以在此被记下；因为神并不轻看，反而恩悦那平凡人诚实热切的事奉，尽管其中艺术成分甚少，远谈不上精致。经上又记妇女和孩童都欢乐；他们的和散那并不被藐视，反被记下作他们的称赞。凡在公众怜悯上有分的，都当加入公众的感恩。其理由是：神使他们大大欢乐。他既赐他们喜乐的因由，又赐他们喜乐的心；他的护理使他们平安稳妥，他的恩典又使他们欢欣喜乐感恩。仇敌阻拦的失败，无疑增加了他们的喜乐，使其中掺有凯旋的成分。大怜悯当以最庄重的赞美回报，在耶和华殿的院内，在你当中，耶路撒冷啊！
英文原文
The Dedication of the Wall (444 BC)
²⁷ And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps.
²⁸ And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi;
²⁹ Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem.
³⁰ And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall.
³¹ Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall toward the dung gate:
³² And after them went Hoshaiah, and half of the princes of Judah,
³³ And Azariah, Ezra, and Meshullam,
³⁴ Judah, and Benjamin, and Shemaiah, and Jeremiah,
³⁵ And certain of the priests' sons with trumpets; namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph:
³⁶ And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.
³⁷ And at the fountain gate, which was over against them, they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward.
³⁸ And the other company of them that gave thanks went over against them, and I after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall;
³⁹ And from above the gate of Ephraim, and above the old gate, and above the fish gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep gate: and they stood still in the prison gate.
⁴⁰ So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me:
⁴¹ And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets;
⁴² And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer.
⁴³ Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off.
We have read of the building of the wall of Jerusalem with a great deal of fear and trembling; we have here an account of the dedicating of it with a great deal of joy and triumph. Those that sow in tears shall thus reap.
I. We must enquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too (continens pro contento—the thing containing for the thing contained), and therefore it was not done till the city was pretty well replenished, Ne 11:1. It was a solemn thanksgiving to God for his great mercy to them in the perfecting of this undertaking, of which they were the more sensible because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him and in his name. All our cities, all our houses, must have holiness to the Lord written upon them; but this city was (so as never any other was) a holy city, the city of the great King (Ps 48:2, Mt 5:35): it had been so ever since God chose it to put his name there, and as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be his and that the property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city the walls were built in vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, 2Sa 5:6. With much more reason do the people of God commit it to his keeping who is all-wise and almighty. The superstitious founders of cities had an eye to the lucky position of the heavens (see Mr. Gregory's works, p. 29, etc.); but these pious founders had an eye to God only, to his providence, and not to fortune.
II. We must observe with what solemnity it was performed, under the direction of Nehemiah. 1. The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the dedicating of it, and the surrender must pass through their hands. When those solemn feasts were over (Ne 8:1-9:38) they went home to their respective posts, to mind their cures in the country; but now their presence and assistance were again called for. 2. Pursuant to this summons, there was a general rendezvous of all the Levites, Ne 12:28,29. Observe in what method they proceeded. (1.) They purified themselves, Ne 12:30. We are concerned to cleanse our hands, and purify our hearts, when any work for God is to pass through them. They purified themselves and then the people. Those that would be instrumental to sanctify others must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfort when we are prepared to receive it. To the pure all things are pure (Tit 1:15); and, to those who are sanctified, houses and tables, and all their creature comforts and enjoyments, are sanctified, 1Ti 4:4,5. This purification was performed, it is probable, by sprinkling the water of purifying (or of separation, as it is called, Nu 19:9) on themselves and the people, the walls and the gates—a type of the blood of Christ, with which our consciences being purged from dead works, we become fit to serve the living God (Heb 9:14) and to be his care. (2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it (Ne 12:36); so that it is likely they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain lace, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, Ne 12:36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, Ne 12:38. At length both companies met in the temple, where they joined their thanksgivings, Ne 12:40. The crowd of people, it is likely, walked on the ground, some within the wall and others without, one end of this ceremony being to affect them with the mercy they were giving thanks for, and to perpetuate the remembrance of it among them. Processions, for such purposes, have their use. (3.) The people greatly rejoiced, Ne 12:43. While the princes, priests, and Levites, testified their joy and thankfulness by great sacrifices, sound of trumpet, musical instruments, and songs of praise, the common people testified theirs by loud shouts, which were heard afar off, further than the more harmonious sound of their songs and music: and these shouts, coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art and they are far from being fine. It is observed that the women and children rejoiced; and their hosannas were not despised, but recorded to their praise. All that share in public mercies ought to join in public thanksgivings. The reason given is that God had made them rejoice with great joy. He had given them both matter for joy and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem!
44-47
The People's Attention to Their Duty (444 BC)
百姓对当尽本分的留心（公元前444年）
⁴⁴ 当日派了人管理库房，为举祭、初熟的果子、和十分之一，要将各城田地的出产，按律法所定归给祭司和利未人的份，收在其中；因为犹大人因供职的祭司和利未人而欢乐。 ⁴⁵ 歌唱的和守门的都照大卫和他儿子所罗门的命令，谨守他们神的职守和洁净的职守。 ⁴⁶ 古时大卫和亚萨的日子，有歌唱的首领，并有赞美称谢神的诗歌。 ⁴⁷ 当所罗巴伯和尼希米的日子，以色列众人都将歌唱的和守门的所当得的份，每日分给他们；又将圣物分别为圣归给利未人；利未人又将这些分别为圣归给亚伦的子孙。
此处记载城墙奉献礼上普遍喜乐所留下的善果。当感恩之日的庄重聚会，在传道人和百姓心中留下如此印象，使双方在会后更加谨慎、欢然尽本分时，那聚会才是真正蒙神悦纳、并大有功效。此处正是如此。1. 传道人比从前更加谨慎于自己的职事；百姓在此场合对他们所表的尊重，激励他们殷勤儆醒（尼12:45）。歌唱的谨守他们神的职守，按时到任履行其职；守门的也谨守洁净的职守，就是谨慎保守圣殿的洁净，拒绝礼仪上不洁的人进入。当主的喜乐如此驱使我们尽本分，并在其中使我们宽舒时，这便是那与完全的圣洁相协、将成为我们永远福乐之喜乐的凭据。2. 百姓比从前更加谨慎于他们传道人的供养。百姓在城墙奉献时，作为他们喜乐之事之一，因供职的祭司和利未人而欢乐（尼12:44）。他们在他们的传道人身上大得安慰，并以他们为乐。当他们看见传道人如何殷勤供职、如何在事工上劳苦时，便为他们喜乐。当注意：传道人要向百姓举荐自己、得着他们感情的最稳妥之道，就是专心于事奉（罗12:7），谦卑殷勤，专心业务。这些人如此行时，百姓便觉得为他们作什么、鼓励他们都不算过分。律法已为他们预备了当得的份（尼12:44），但若律法所定的不被按时收齐，或不公道地付给他们，那预备对他们又有何益？如今，(1.) 这里为收齐他们当得的作了安排。他们谦逊，宁愿失了权利也不肯自己开口；百姓中多有疏懒的，若无人催讨，便不肯带来所当纳的；所以派了人，其职务就是从各城的田地收进库房，按律法所定归给祭司利未人的份（尼12:44），免得他们的份因无人索取而失。这是对传道人和百姓都有益的好服事，使前者不致缺乏供养，后者不致失了本分。(2.) 这里也安排，既收齐了，便当按当得的付给（尼12:47）。他们将歌唱的和守门的当得的每日份供给他们，超乎他们作为利未人所当得的；因为我们可以推想，大卫和所罗门既指派给他们职事（尼12:45、46），超出他们作为利未人所当尽的，便设立了款项作为他们进一步的鼓励。愿那在道理上更加劳苦的人，被看为配受这加倍的尊敬。至于其他的利未人，十分之一——在此称为圣物——也按律法为他们分别出来；他们又从其中按律法将祭司的十分之一付给祭司。两样都被称为分别为圣；当为支持宗教、供养传道人而捐输的——无论是自愿的或按律法的——带着仰望神和他的荣耀的心而献上时，它便是分别为圣的，也必照此蒙他悦纳，且必使福分降临家宅及其中一切（结44:30）。
英文原文
The People's Attention to Their Duty (444 BC)
⁴⁴ And at that time were some appointed over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited.
⁴⁵ And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son.
⁴⁶ For in the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto God.
⁴⁷ And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified holy things unto the Levites; and the Levites sanctified them unto the children of Aaron.
We have here an account of the remaining good effects of the universal joy that was at the dedication of the wall. When the solemnities of a thanksgiving day leave such impressions on ministers and people as that both are more careful and cheerful in doing their duty afterwards, then they are indeed acceptable to God and turn to a good account. So it was here. 1. The ministers were more careful than they had been of their work; the respect the people paid them upon this occasion encouraged them to diligence and watchfulness, Ne 12:45. The singers kept the ward of their God, attending in due time to the duty of their office; the porters, too, kept the ward of the purification, that is, they took care to preserve the purity of the temple by denying admission to those that were ceremonially unclean. When the joy of the Lord thus engages us to our duty, and enlarges us in it, it is then an earnest of that joy which, in concurrence with the perfection of holiness, will be our everlasting bliss. 2. The people were more careful than they had been of the maintenance of their ministers. The people, at the dedication of the wall, among other things which they made matter of their joy, rejoiced for the priests and for the Levites that waited, Ne 12:44. They had a great deal of comfort in their ministers, and were glad of them. When they observed how diligently they waited, and what pains they took in their work, they rejoiced in them. Note, The surest way for ministers to recommend themselves to their people, and gain an interest in their affections, is to wait on their ministry (Ro 12:7), to be humble and industrious, and to mind their business. When these did so the people thought nothing too much to do for them, to encourage them. The law had provided then their portions (Ne 12:44), but what the better were they for that provision if what the law appointed them either was not duly collected or not justly paid to them? Now, (1.) Care is here taken for the collecting of their dues. They were modest, and would rather lose their right than call for it themselves. The people were many of them careless and would not bring their dues unless they were called upon; and therefore some were appointed whose office it should be to gather into the treasuries, out of the fields of the cities, the portions of the law for the priests and Levites (Ne 12:44), that their portion might not be lost for want of being demanded. This is a piece of good service both to ministers and people, that the one may not come short of their maintenance nor the other of their duty. (2.) Care is taken that, being gathered in, they might be duly paid out, Ne 12:47. They gave the singers and porters their daily portion, over and above what was due to them as Levites; for we may suppose that when David and Solomon appointed them their work (Ne 12:45,46), above what was required from them as Levites, they settled a fund for their further encouragement. Let those that labour more abundantly in the word and doctrine be counted worthy of this double honour. As for the other Levites, the tithes, here called the holy things, were duly set apart for them, out of which they paid the priests their tithe according to the law. Both are said to be sanctified; when what is contributed, either voluntarily or by law, for the support of religion and the maintenance of the ministry, is given with an eye to God and his honour, it is sanctified, and shall be accepted of him accordingly, and it will cause the blessing to rest on the house and all that is in it, Eze 44:30.
本章所记，存之于册：I. 与所罗巴伯同来的祭司长与利未人的首领的名字（尼 12:1-9）。II. 大祭司的传承（尼 12:10-11）。III. 下一代其余祭司长的名字（尼 12:12-21）。IV. 尼希米时代杰出的利未人（尼 12:22-26）。V. 耶路撒冷城墙告成之礼的庄严奉献（尼 12:27-43）。VI. 在圣殿中设立祭司与利未人的职任（尼 12:44-47）。