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英文原文
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, Ne 11:1,2. II. The principal persons that resided there, of Judah and Benjamin (Ne 11:3-9), of the priests and Levites, Ne 11:10-19. III. The several cities and villages of Judah and Benjamin that were peopled by the rest of their families, Ne 11:20-36.
1-19
The Re-peopling of Jerusalem (444 BC)
耶路撒冷重新有人居住（公元前444年）
¹ 百姓的首領住在耶路撒冷。其餘的百姓掣籤，每十人中使一人來住在聖城耶路撒冷，那九分住在別的城邑。
² 凡甘心樂意住在耶路撒冷的，百姓都為他們祝福。
³ 以色列人、祭司、利未人、尼提寧人，和所羅門僕人的後裔，都住在猶大的城邑，各在自己的地業中。本省的首領住在耶路撒冷的如下：
⁴ 在耶路撒冷居住的，有猶大人和便雅憫人。猶大人中有烏西雅的兒子亞他雅。亞他雅是撒迦利雅的孫子，亞瑪利亞的曾孫，示法提雅的玄孫，瑪哈列利的曾孫，是法勒斯的子孫；
⁵ 還有巴錄的兒子瑪西雅。瑪西雅是各荷西的孫子，哈賽亞的曾孫，亞大雅的玄孫，約雅立的孩子，撒迦利雅的子孫，示羅尼的曾孫。
⁶ 住在耶路撒冷法勒斯的子孫共四百六十八名，都是勇士。
⁷ 便雅憫人有米書蘭的兒子撒路。撒路是約耶達的孫子，毗大雅的曾孫，哥賴雅的玄孫，瑪西雅的孩子，以鐵的子孫，耶賽亞的曾孫。
⁸ 其次有迦拜、撒來，共九百二十八名。
⁹ 細基利的兒子約珥是他們的監督。西拿哈的兒子猶大是副城宰。
¹⁰ 祭司中有約雅立族的耶大雅、雅斤，
¹¹ 還有管理神殿的西萊雅，他是希勒家的兒子，希勒家是米書蘭的孩子，米書蘭是撒督的孫子，撒督是米拉約的曾孫，米拉約是亞希突的孩子。
¹² 還有他們的弟兄在殿裏辦事的，共八百二十二名。又有耶羅罕的兒子亞大雅，亞大雅是毗萊雅的孫子，暗洗的曾孫，撒迦利亞的玄孫，巴施戶珥的孩子，瑪基雅的曾孫；
¹³ 還有他的弟兄作族長的，共二百四十二名。又有亞薩列的兒子亞瑪帥，亞瑪帥是阿哈賽的孩子，米示利末的曾孫，音麥的玄孫；
¹⁴ 還有他們的弟兄大能的勇士，共一百二十八名。哈迦多珥的兒子撒巴第業是他們的監督。
¹⁵ 利未人中，有哈蘇布的兒子示瑪雅。示瑪雅是押利甘的孩子，哈沙比雅的孫子，布尼的曾孫；
¹⁶ 還有利未人的首領沙比太、約撒伯管理神殿的外事。
¹⁷ 還有米迦的兒子瑪他尼，瑪他尼是薩拔的孩子，亞薩的曾孫，是祈禱時帶頭稱謝的首領。八布迦在他弟兄中排第二，還有沙母亞的兒子押大，押大是加拉的孩子，耶杜頓的曾孫。
¹⁸ 在聖城的利未人共二百八十四名。
¹⁹ 守門的是亞谷、達們和與他們一同守門的弟兄，共一百七十二名。
耶路撒冷在此被稱為「聖城」（Ne 11:1），因為聖殿在那裏，那是神所揀選放置他名的地方；基于這一點，人會以為聖潔的種子都該選擇住在那裏，並爭相在其中得一住處；但相反，看來他們不願住在那裏：1. 因為對耶路撒冷的居民期望比別人更嚴格的行事為人，而他們不願達到這標準。自己不在乎聖潔的人不願住在聖城中；為此緣故他們甚至不願住在「新耶路撒冷」，而是寧願在地上有一個長存的城。或 2. 因為耶路撒冷是所有地方中最被鄰近的外邦人所恨惡的，他們惡意的計畫都針對着它，這使得那裏成了危險的崗位（正如榮譽的崗位通常如此），因此他們不願在那裏冒險。對逼迫和羞辱的恐懼，以及怕使自己陷入麻煩，使許多人不入聖城，使他們不願為神和信仰挺身而出，卻不想到，正如耶路撒冷格外被仇敵惡意地威脅和侮辱，它也格外蒙它的神以特別的看顧保護，成為「安靜的住處」（賽 33:20，詩 46:4-5）。或 3. 因為住在鄉下對他們更有屬世的益處。耶路撒冷不是一個貿易城市，因此在那裏沒有藉着買賣賺錢的機會，不像鄉下可以藉着糧食和牲畜獲利。當留意，「別人都求自己的事，並不求耶穌基督的事」（腓 2:21）。這是一個普遍而公正的抱怨：大多數人將自己的財富、名聲、享樂、安逸和安全放在神的榮耀和公益之前。百姓既然如此不願住在耶路撒冷，如今它又貧窮，我們在此被告知：
第一，藉着甚麼方法使城重新有人居住。1. 首領們住在那裏（Ne 11:1）。那裏是他們理當居住的地方，因為「在那裏設立審判的寶座」（詩 122:5），在一切難辦的事上，百姓都帶着最後的上訴到那裏。如果在此時住在耶路撒冷是對神殿的極大愛心、對公益的熱心，以及信心、聖潔的勇氣和捨己的表現，那麼首領們就當為下層的人樹立榜樣。他們住在那裏必邀請並鼓勵別人也住在那裏。偉人若選擇聖城為居所，他們的榜樣便使聖潔有了美名，他們的熱心必激發許多人。2. 有些甘心樂意住在耶路撒冷的人，高尚地為公益放棄了自己的世俗利益（Ne 11:2）。這事記錄下來，作為他們的尊榮：當別人害怕冒險面對困難、損失和危險時，他們「為耶路撒冷求好處」，因為有耶和華他們神的殿。「愛慕錫安的，必然亨通」（詩 122:6,9）。經上說「百姓都為他們祝福」。他們稱讚他們；他們為他們禱告；他們為他們稱頌神。許多自己不積極為公益出頭的人，仍會對那出頭的人說好話。神和人必賜福那些成為公眾之福的人，這當鼓勵我們熱心行善。3. 他們發現「還有空間」，便決定審查全體，每十人中帶一人來住在耶路撒冷；至於是誰，由抽籤決定——人人都知道籤的定奪在于耶和華。這可以避免紛爭，也使那些抽中住在耶路撒冷的人大得安慰，因為他們清楚看到神在指定他們居住的疆界。他們照着十分之一的比例而行，我們可以推測，是為了使城鄉之間的平衡達到公正而均等；如此看來，這似乎也是指古老的將十分之一歸給神的法則；凡歸給聖城的，他就算為歸給他自己。
第二，城由甚麼樣的人重新居住。此處對耶路撒冷居民有一個概述，因為「猶大的族長」看「耶和華他們的神為他們的力量」，並如此看重他們（亞 12:5）。1. 許多猶大和便雅憫的子孫住在那裏；因為這城起初有一部分在這兩個支派中的一個的境內，一部分在另一個的境內；但大部分在便雅憫境內，因此此處我們看到在耶路撒冷的猶大子孫只有四百六十八家（Ne 11:6），便雅憫的卻有九百二十八家（Ne 11:7-8）。這是何等微小的起頭，但後來在我們救主降生之前，它變得更加人口眾多。猶大人都出于法勒斯，或法勒茲——就是猶大那個兒子，基督正是按肉體從他而出。雖然便雅憫人數更多，但論到猶大人，經上說（Ne 11:6）他們是「勇士」，適合服役，能保衛城市不受攻擊。猶大並未失去牠古代「小獅子」那勇敢無畏的品格。關于住在耶路撒冷的便雅憫人，此處告訴我們誰是「監督」，誰是「第二」（Ne 11:9）。因為一個民族在自己中間維持良好的秩序，正如防備外來仇敵的攻擊一樣重要——有好官長正如有好士兵一樣必要。2. 祭司和利未人大多定居在耶路撒冷；歸神為聖的人除了住在聖城中，還當住在哪裏呢？（1）大多數祭司大概住在那裏，因為他們的事務在聖殿所在之處。在輪班辦理殿務的人中，一家有八百二十二名，另一家二百四十二名，又一家一百二十八名（Ne 11:12-14）。工人如此不少，實在美好。論到他們中間有些人，經上說他們是「大能的勇士」（Ne 11:14）；他們必須如此，因為祭司的職分不僅是一項需要力量的工作，更是一項需要勇氣的爭戰，尤其在當時。論到這些祭司中的一位，經上說他是「哈迦多珥的一個大人物的兒子」。他們中間最偉大的人有一個兒子作祭司，並非貶低；他可以看重自己的職分，因為他的職分絲毫不減損他。（2）有些利未人也來住在耶路撒冷，但相比之下為數不多，總共二百八十四名（Ne 11:18），以及一百七十二名守門的（Ne 11:19），因為他們許多的工作是到鄉下各處「教導認識神的知識」，為此他們被分散在以色列中。有需要的盡數在耶路撒冷事奉；其餘的在別處行善。[1] 論到其中一位利未人，經上說他「管理神殿的外事」（Ne 11:16）。祭司是殿門以內事務的主要管理者；但這位利未人受託管理神殿的世俗事務——那些「附屬于」屬靈事務的事，如收取捐項、為聖殿事奉預備材料等——這些必須有人監督，否則內部的事務必因缺乏而停頓。那些照料教會「外在」事務——服事它的桌子——的人，在自己的位置上與那些照料教會「內在」事務——專心于祈禱傳道——的人同樣必要。[2] 論到另一位，經上說他是「祈禱時帶頭稱謝的首領」。大概他有一副好耳朵和好嗓子，是個受過訓練的歌唱者，因此被選為帶領詩班的人。他是聖殿中的領唱者。當留意，稱謝在祈禱中是必要的；兩者當並行；為先前的憐憫感恩，是祈求進一步憐憫的合宜方式。在公共敬拜中也當注意，凡事都當以最好的方式進行，「規規矩矩地按着次序行」——在禱告中，一人開口、其餘的人和應；在歌唱中，一人起頭、其餘的人跟隨。
英文原文
The Re-peopling of Jerusalem (444 BC)
¹ And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities.
² And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.
³ Now these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants.
⁴ And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez;
⁵ And Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni.
⁶ All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men.
⁷ 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 Jesaiah.
⁸ And after him Gabbai, Sallai, nine hundred twenty and eight.
⁹ And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city.
¹⁰ Of the priests: Jedaiah the son of Joiarib, Jachin.
¹¹ Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God.
¹² 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 son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah,
¹³ And his brethren, chief of the fathers, two hundred forty and two: and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer,
¹⁴ 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.
¹⁵ Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
¹⁶ And Shabbethai and Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of God.
¹⁷ And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to 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.
¹⁸ All the Levites in the holy city were two hundred fourscore and four.
¹⁹ Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, were a hundred seventy and two.
Jerusalem is called here the holy city (Ne 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, Ps 46:4,5. 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, Php 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, Ne 11:1. That was the proper place for them to reside in, because there were set the thrones of judgment (Ps 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, Ne 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, Ps 122:6,9. 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 (Ne 11:6), but of Benjamin 928, Ne 11:7,8. 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 (Ne 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, Ne 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, Ne 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 (Ne 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 (Ne 11:18), with 172 porters (Ne 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, Ne 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 exo—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 eso—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.
20-36
The Distribution of the People (444 BC)
百姓的分佈 (444 BC)
²⁰ 其餘的以色列人、祭司、利未人，都住在猶大各城，各在自己的產業中。
²¹ 尼提寧人卻住在俄斐勒。西哈和基斯帕管理尼提寧人。
²² 在耶路撒冷管理利未人的是巴尼的兒子哈沙比雅的兒子瑪他尼的兒子米迦的兒子烏西。至於亞薩的子孫歌唱的，管理神殿的事務。
²³ 因為王吩咐他們，每日當為歌唱的人定一分糧餉。
²⁴ 猶大之子謝拉的子孫米示薩別的兒子毗他希雅，在王那裏辦理一切關乎百姓的事。
²⁵ 至於村莊和屬村的田地，有猶大人住在基列亞巴和屬村的鄉村，底本和屬村的鄉村，葉甲薛和屬村的鄉村，
²⁶ 耶書亞、摩拉大、伯帕列、
²⁷ 哈薩書亞、別是巴和屬村的鄉村，
²⁸ 洗革拉、米哥拿和屬村的鄉村，
²⁹ 音臨門、瑣拉、耶末、
³⁰ 撒挪亞、亞杜蘭和屬村的鄉村，拉吉和屬村的田地，亞西加和屬村的鄉村。他們從別是巴直到欣嫩子谷，都住了。
³¹ 便雅憫人從迦巴起，住在密抹、亞雅、伯特利和屬村的鄉村，
³² 亞拿突、挪伯、亞難尼雅、
³³ 夏瑣、拉瑪、基他音、
³⁴ 哈底、洗波音、尼八拉、
³⁵ 羅德、阿挪和匠人谷。
³⁶ 在猶大和便雅憫人中，有利未人的幾班。
尼希米既已記述了住在耶路撒冷的主要人物（他們更詳盡的記載見於代上9:2-34等），便在這幾節經文中為我們簡述了其餘的城市——其餘的以色列人所住之處（尼11:20）。耶路撒冷理當補足人口，卻不可因此而使鄉村荒涼。王的功用在乎田地，若無人耕種，田地便無所用。因此，城鄉居民之間當沒有紛爭、嫉妒、輕視和惡意；兩者都是必需的、有用的，缺一不可。1. 尼提寧人——基遍人的後裔——住在俄斐勒，即在耶路撒冷城牆之上（尼3:26），因為他們要擔任聖殿中粗重的工作，因此必須駐紮在附近，以便隨時聽候差遣（尼11:21）。2. 利未人雖然分散在猶大各城中，卻有一位住在耶路撒冷的監督，是他們這一階層的長上和首長。他們有事便向他請示；他照管他們的事務，並留意察看他們的行為，看是否盡了本分（尼11:22）。3. 有些歌唱的人被指派照管聖殿必要的修繕，因為他們是能工巧匠，且在事奉的時辰之間有空閒；他們管理神殿的事務（尼11:22）。看來波斯王對他們的職任格外關照，特為他們撥了一份津貼，與他們作利未人所當得的分無關（尼11:23）。4. 這裏提到一位在耶路撒冷作王使的人。他是謝拉的後裔（尼11:24）；因為猶大這個家族中有些人新近遷居耶路撒冷，並非全是法勒斯的子孫，這從另一份家譜（代上9:6）可以看出。他被說成是在一切關乎百姓的事上在王的手下或替王辦理——裁決王的官員與百姓之間的爭訟，確保百姓當向王繳納的如數繳入，王為聖殿敬拜所撥的經費也如數撥出。猶太人有一位同胞擔任此職，實在是件幸事。5. 這裏記述了其餘以色列人所住的村莊和鄉鎮——猶大子孫所住的城鎮（尼11:25-30），便雅憫子孫所住的城鎮（尼11:31-35），以及利未人在兩族中的分地（尼11:36）。我們如今可以設想他們雖然人數稀少、貧困軟弱，卻安居無虞；靠着神的賜福，他們的財富和勢力必會增長——若不是他們當中普遍存在的褻瀆和宗教上的冷淡（先知瑪拉基奉神的名責備他們的正是這些），他們本會更加興旺。瑪拉基大概在此時說預言，在他之後預言便中止了數百年，直到那位大先知和祂的先鋒時才重新復興。
英文原文
The Distribution of the People (444 BC)
²⁰ And the residue of Israel, of the priests, and the Levites, were in all the cities of Judah, every one in his inheritance.
²¹ But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.
²² The overseer also 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 were over the business of the house of God.
²³ For it was the king's commandment concerning them, that a certain portion should be for the singers, due for every day.
²⁴ 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 for the villages, with their fields, some of the children of Judah dwelt at Kirjath-arba, and in the villages thereof, and at Dibon, and in the villages thereof, and at Jekabzeel, and in the villages thereof,
²⁶ And at Jeshua, and at Moladah, and at Beth-phelet,
²⁷ And at Hazar-shual, and at Beer-sheba, and in the villages thereof,
²⁸ And at Ziklag, and at Mekonah, and in the villages thereof,
²⁹ And at En-rimmon, and at Zareah, and at Jarmuth,
³⁰ Zanoah, Adullam, and in their villages, at Lachish, and the fields thereof, at Azekah, and in the villages thereof. And they dwelt from Beer-sheba unto the valley of Hinnom.
³¹ The children also of Benjamin from Geba dwelt at Michmash, and Aija, and Bethel, and in their villages,
³² And at Anathoth, Nob, Ananiah,
³³ Hazor, Ramah, Gittaim,
³⁴ Hadid, Zeboim, Neballat,
³⁵ Lod, and Ono, the valley of craftsmen.
³⁶ And of the Levites were divisions in Judah, and in Benjamin.
Having given an account of the principal persons that dwelt in Jerusalem (a larger account of whom he had before, 1Ch 9:2-34, etc.), Nehemiah, in these verses, gives us some account of the other cities, in which dwelt the residue of Israel, Ne 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 (Ne 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, Ne 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, Ne 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, Ne 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, Ne 11:23. 4. Here is one that was the king's commissioner at Jerusalem. He was of the posterity of Zerah (Ne 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 (Ne 11:25-30), those that were inhabited by the children of Benjamin (Ne 11:31-35), and divisions for the Levites among both, Ne 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.
耶路撒冷四周已有城牆環繞，卻尚未完全有人居住，因此仍然軟弱可輕。尼希米下一步所關心的便是將百姓遷入其中；本章記述了這事。第一，為充實人口所採取的方法，Ne 11:1-2。第二，住在城中的主要人物，包括猶大和便雅憫的（Ne 11:3-9），以及祭司和利未人的（Ne 11:10-19）。第三，猶大和便雅憫其餘家族所居住的各城各村，Ne 11:20-36。