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.
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EXPOSITORY (ENGLISH BIBLE)Nehemiah 11:9).
1 Chron ehemiah 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 1 Chronicles 9:3 are not included in either list, we may conclude that the actual number of the inhabitants, after the efforts recorded in Nehemiah 11:1-2, was not much short of 20,000.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.
EXEGETICAL (ORIGINAL LANGUAGES)7. Sallu the son of Meshullam] This name stands at the head of the Benjamites in 1 Chronicles 9:7-9. But otherwise the lists here vary from one another.
8 Gabbai, Sallai] The occurrence of these names, not separated by the copula, is peculiar. No connexion can be traced between the ‘Gabbai, Sallai, … Joel, … Judah,’ of our list with the ‘Ibneiah, Elah and Meshullam’ in 1 Chronicles 9:8. But there are certain peculiarities in the two lists at this point which make us suspect that the text of the original document was here at fault. Thus in our text we may remark on (1) the abruptness of ‘after him Gabbai, Sallai,’ (2) the number 928 differing from, but yet sufficiently close to, that of 956 in 1 Chron. Sallai, it has been conjectured, is the name Sallu repeated, which has crept into the text from a gloss on the word ‘after him.’ In 1 Chronicles we remark upon Meshullam occurring twice, and Ibneiah by the side of Ibnijah. The number 928, if we may argue from the analogy of Nehemiah 11:6, relates only to the house of Sallai or Gabbai Sallai. In 1 Chronicles 9:9, the number 956 represents the sons of Benjamin.Verse 7. - And these are the sons of Benjamin. A verse equivalent to 1 Chronicles 9:6 would seem to have fallen out here. Nehemiah cannot have intended to leave out the descendants of Zerah, who formed more than one-half of the Jewish element in the population of Jerusalem, and furnished 690 fighting men. Sallu the son of Meshullam. Compare 1 Chronicles 9:7. The other names in the genealogy are different, the two writers singling out for mention different ancestors. Nehemiah 11:1 and Nehemiah 11:2 narrate the carrying out of Nehemiah's resolution, Nehemiah 7:4, to make Jerusalem more populous, and follow Nehemiah 7:5 as to matter, but the end of Nehemiah 10 as to time. For while Nehemiah, after the completion of the wall, was occupied with the thought of bringing into the thinly populated capital a larger number of inhabitants, and had for this purpose convoked a public assembly, that a list of the whole Israelite population of the towns of Benjamin and Judah might be taken in hand, the seventh month of the year arrived, in which all the people assembled at Jerusalem to perform those acts of worship and solemnities (described Nehemiah 8-10) in which this month abounded. Hence it was not till after the termination of these services that Nehemiah was able to carry out the measures he had resolved on. For there can be no doubt that Nehemiah 11:1 and Nehemiah 11:2 of the present chapter narrate the execution of these measures. The statement that one in ten of all the people was appointed by lot to dwell in Jerusalem, and the remaining nine in other cities, and that the people blessed the men who showed themselves willing to dwell at Jerusalem, can have no other meaning than, that the inhabitants of Jerusalem were increased in this proportion, and that this was consequently the measure which God had, according to Nehemiah 7:5, put it into Nehemiah's heart to take. The statement taken by itself is indeed very brief, and its connection with Nehemiah 7:5 not very evident. But the brevity and abruptness do not justify Bertheau's view, that these two verses are not the composition of Nehemiah himself, but only an extract from a larger context, in which this circumstance was fully explained. For Nehemiah's style not unfrequently exhibits a certain abruptness; comp. e.g., the commencements of chs. 5 and 6, or the information Nehemiah 13:6, which are no less abrupt, and which yet no one has conceived to be mere extracts from some other document. Besides, as the connection between Nehemiah 7:5 and Nehemiah 11:1 is interrupted by the relation of the events of the seventh month, so, too, is the account of the building of the wall, Nehemiah 4:17; Nehemiah 6:15., and Nehemiah 7:1, interrupted by the insertion of occurrences which took place during its progress. The first sentence, Nehemiah 11:1, "And the rulers of the people dwelt at Jerusalem," cannot be so closely connected with the next, "and the rest of the people cast lots," etc., as to place the rulers in direct contrast to the rest of the people, but must be understood by its retrospect to Nehemiah 7:4, which gives the following contrast: The rulers of the people dwelt at Jerusalem, but few of the people dwelt there; to this is joined the next sentence: and the rest of the people cast lots. The "rest of the people" does not mean the assembled people with the exception of the rulers, but the people with the exception of the few who dwelt at Jerusalem. These cast lots to bring (להביא) one of ten to dwell in Jerusalem. The predicate, the holy city, occurs here and Nehemiah 11:18 for the first time. Jerusalem is so called, on the ground of the prophecies, Joel 3:17 and Isaiah 48:2, because the sanctuary of God, the temple, was there. בּערים means, in the other cities of Judah and Benjamin. המּתנדּבים, those who showed themselves willing to dwell in Jerusalem, is taken by most expositors in contrast to those who were bound to do this in consequence of the decision of the lot; and it is then further supposed that some first went to Jerusalem of their free choice, and that the lot was then cast with respect to the rest. There are not, however, sufficient grounds for this conclusion, nor yet for the assumption that the decision of the lot was regarded as a constraint. The disposal of the lot was accepted as a divine decision, with which all had, whether willingly or unwillingly, to comply. All who willingly acquiesced in this decision might be designated as מתנדּבים; and these departed to Jerusalem accompanied by the blessings of the people. Individuals are not so much meant, as chiefly fathers of families, who went with their wives and children.
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