Глава 11

1–2. Concerns about increasing the population of Jerusalem. 3–36. List of heads of the country who lived in Jerusalem and in the cities of Judea. Nehemiah 11:1. And the leaders of the people lived in Jerusalem, and the rest of the people cast lots, so that one of their ten parts would go to live in the holy city of Jerusalem, and nine would remain in other cities. In (Neh. 7:4) it is reported that after the completion of the wall, Nehemiah drew attention to the small population of Jerusalem and became concerned about increasing it. For this purpose, he decided to conduct a census of the people. But before this was done, the seventh month of the year arrived and those solemn assemblies took place, which are discussed in ch. VIII-X. Only at the end of these solemn meetings could Nehemiah begin to carry out his concerns about increasing the population of the city. Art. 1 and 2 report Nehemiah's activities. This message is very short and not entirely clear. - “And the leaders of the people lived in Jerusalem.” This remark is understood differently by exegetes. Apparently, there is no need to take it in a strictly precise sense, as if there was no one in Jerusalem except the leaders. The writer’s remark is meant only to emphasize that the common people engaged in agriculture preferred to live outside of Jerusalem. As a result, it was decided to forcibly increase the population of the people, and 1/10 of the inhabitants had to move here. According to later legends (Sir. 49:15) Nehemiah, for his part, contributed to increasing the population of the city by building houses in Jerusalem, and for the priests and Levites even at his own expense (Jude. Ancient. XI, 5, 8). In ancient times, they often resorted to artificially increasing the city's population. Similar things are reported about Syracuse, Megalopolis and Tigranocerta. - In Art. 1st Jerusalem is called a holy city, as the city in which there was a church and to which the promises of the prophets related (Isa. 48:2, 52:1). Nehemiah 11:2. And the people blessed all who voluntarily agreed to live in Jerusalem. The persons who were to move to Jerusalem were determined by lot. But from Art. 2 shows that before they began to cast lots, some agreed to voluntarily move to Jerusalem. Since by this they saved others from forced and, perhaps, unprofitable relocation, they were blessed by the people. Nehemiah 11:3 . These are the heads of the country who lived in Jerusalem, and in the cities of Judah they lived, each one in his own possession, according to his cities: the Israelites, the priests, the Levites and the Nethinims, and the sons of Solomon's servants; – Beginning of Art. The 3rd is the inscription of the following list of inhabitants of Jerusalem and the entire region occupied by the Jews. “These are the heads of the country” (hammedinah), i.e. Judah, as a province (medinah) of the Persian kingdom (1 Ezra 2:1). European design The text of the verse is not clear, and therefore it is translated differently. Instead of our translation “and in the cities of Judea,” it is more correct to translate “and in the cities of Judea” and consider these words and the following as not an introductory sentence. Then the title will show that the following list includes not only residents of Jerusalem, but also residents of other cities. Both in general terms and in individual names, the list (Neh. 11) is similar to that given in (1 Chron. 9:1–44). Some authors (Mowers, Hertzfeld) believe that both lists refer to the same time, post-exile, and the list (1 Chron. 9:1–44) was edited somewhat later (Neh. 11). The similarity between the lists is explained by the fact that they were borrowed from the same source, and the difference is due to the relatively later edition of the list (1 Chr. 9:1–44). More correct, however, in this case is the opinion of Keil, who refers the list of 1 Chronicles to the pre-excretion period, and the book. Nehemiah to the time of Nehemiah. Keil explains the difference in the lists by the change in the composition of the population of Jerusalem and Judah by the time of Nehemiah. Instead of the three clans of Judah (Uphaiah, Asaiah and Jehuel), named in (1 Chronicles 9:4–6), in (Nehemiah 11:4–5) only two are named - Aphaiah and Maaseite, who can be identified with Uphaiah and Asaiah (1Chronicles 9:4–5). Of the four clans of the tribe of Benjamin named in (1 Chron. 9:7–8), two are again mentioned in (Neh. 11:7). This is probably explained by the fact that some clans remained in Babylon and did not have their representatives in Jerusalem in the post-exilic period. The total number of priests in (1 Chronicles 9:13) is determined by the number 1760, and in (Nehemiah 11:12–14) - by the number 1192. The names of the Levites in the book. Nehemiah is also named in less than 1 Chronicles. Of the four names of the gatekeepers ((1 Chronicles 9:17) - Shallum, Akkub, Talmon and Ahiman) only the first two are mentioned in (Nehemiah 11:19). On the contrary, individuals belonging to the time of Nehemiah are not named in 1 Chronicles: these are Joel, Judah (Neh. 11:9), Uzzi (v. 22), Shabtai, Jozabad (v. 16). In this case, bewilderment is raised by the fact that the numbers indicated in (1 Chron. 9:1–44) relating to pre-extinction times do not significantly exceed the numbers (Neh. 11). Nehemiah 11:4. in Jerusalem lived from the sons of Judah and from the sons of Benjamin. Of the sons of Judah: Aphaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Maleleel, of the sons of Perez, The list begins with the tribe of Judah, whose representatives split into two clans - Aphaiah from the line of Perez and Maaseiah from the line of Shelah. The line of Judah's third son Zerah appears to have ended by the time of Nehemiah. Nehemiah 11:5. and Maaseiah, the son of Baruch, the son of Kolkhoze, the son of Hazaiah, the son of Adaiah, the son of Jojariah, the son of Zechariah, the son of Shiloni. Instead of "Shilonia", a name impossible in the tribe of Judah (from the city of Ephraim Salom), Rissel suggests reading Shelania (from Shelah - cf. (Num. 26:20)). Nehemiah 11:7 . And these are the sons of Benjamin: Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Colaiah, the son of Maaseiah, the son of Iphiel, the son of Isaiah, Nehemiah 11:8 . and behind him Gabbay, Sallai - nine hundred and twenty-eight. In Art. 7–8 two clans of the tribe of Benjamin are named who lived in Jerusalem - the clan of Sallu and the clan of Gabbai Sallay. In (1 Chronicles 9:7–8) the four lines of the tribe of Benjamin are named, and Ibniah is named instead of Gabbai. Berto and Rissel also propose in Art. 8 read this name, assuming that Gabbay-Sallay arose by mistake. Specified in Art. 8 figure 928 probably refers only to the Gabbay family. Nehemiah 11:9. Joel the son of Zichri was in charge over them, and Judah the son of Senuiah was in second place over the city. In Art. 9 the leaders of the tribes of Judah and Benjamin are named separately (“above them”, i.e. above those mentioned above): Joel, son of Zichri, and Judah, son of Senuiah. Joel probably belonged to the tribe of Judah, and Judah was a Benjamite (1 Chronicles 9:7–8). It is noted about Judas that he was al hair mishne. Some exegetes understand this remark in the sense that Judas was the ruler of the second city in Jerusalem, i.e. over the part of the city west of the church square and north of the middle city (2 Kings 22:14; Zeph. 1:10; 2 Chron. 34:22); Wed. Jude Ancient XV, 11, 5). But in this meaning mischne would have a member (as in (2 Kings 22:14) and (Zeph. 1:10)), in addition, it is usually used about persons of the second rank (2 Kings 23:4; 1 Kings 8:2, 17:13; 1 Chronicles 15:18). In view of this, the above remark about Judas is more correctly understood in the sense that he was a commander of the second rank in the city (LXX and glory: “from the city, second”). Nehemiah 11:10. Of the priests: Jedaiah the son of Jojarib, Jachin, From Art. 10 the list of priests begins. "Jedaiah the son of Jojarib, Jachin". According to (1 Chronicles 9:10), Jedaiah was not the son of Jojarib. Therefore, the word ben (son) is considered to have been mistakenly included in the text of Art. 10. So. arr., in Art. not two, but three priestly families are named, which were already active in pre-exilic times (1 Chron. 24:7, 17, 9:10). Further in Art. 11–14 the later clans of Seraiah, Adaiah and Amashsay are named. Nehemiah 11:11. Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, ruler in the house of God, Instead of Seraiah in (1 Chronicles 9:11) it is called Azariah. According to Rissell, the reading (1 Chron. 9:11) is more correct. But the difference in names is, apparently, better explained by the fact that in pre-exilic times, which refers to the list of 1 Chronicles 9, a famous family was called by the name of Azariah, and after it began to bear the name of Seraiah (cf. Neh. 10:2, 12:1, 12). Nehemiah 11:12. and their brothers who ministered in the house of God—eight hundred and twenty-two; and Adaiah, the son of Jeroham, the son of Phelalia, the son of Amzi, ​​the son of Zechariah, the son of Pashhur, the son of Malchiah, In Art. 12 indicates the number of those who belonged to the people of Seraiah. The name Adaiah is supposed to replace the name of Malchiah (1 Chron. 24:9), and in (Neh. 12:6–7) it should be understood as one of the two Jedaiahs. Nehemiah 11:13. and his brothers, the heads of the generations - two hundred and forty-two; and Amashai the son of Azariel, the son of Ahzai, the son of Meshillemoth, the son of Immer, The number 242 embraces more than just “heads of generations,” because in that case the number would be too large. The clan of Amashai or (1 Chr. 9:12) Maaseiah in (Neh. 12:6) is supposed to be mentioned under the name Shemaiah. Nehemiah 11:14. and his brothers, excellent people - one hundred and twenty-eight. Their leader was Zabdiel the son of Gagedolim. In (1 Chronicles 9:13) the total number of priests is determined by the figure 1760, and according to (Neh. 11:12–14) for the post-exilic time this figure decreased to 1192. - According to Art. 14 The leader of the priests “was Zabdiel the son of Hagedolim.” The last name was understood by the LXX in the sense of an adjective (gadol - great), and from here it came out: ὑιὸς τῶν μεγάλων in glory. "Sohriel the son of the great". What Zabdiel’s leadership consisted of is unknown (cf. Jer. 20:1–7). Nehemiah 11:15. And of the Levites: Shemaiah the son of Hashshuv, the son of Azrikam, the son of Hashabiah, the son of Bunni, Nehemiah 11:16. and Shabthai and Jozabad from the heads of the Levites for the external affairs of the house of God, Nehemiah 11:17. and Mattaniah, the son of Micah, the son of Zabdi, the son of Asaph, the chief leader of the praise during prayer, and Bakbukiah, the second after him from his brothers, and Abda, the son of Shammui, the son of Galal, the son of Jeduthun. Nehemiah 11:18. All the Levites in the holy city are two hundred and eighty-four. List of Levitical families, of which six are named. The Levitical families of Shabbai and Jozabad are mentioned in (Neh. 8:7). Their duty, according to Art. 16, there were the external affairs of the house of God, which, judging by (1 Chronicles 26:29), included writing, court, and caring for the needs of the cult and church personnel. With a remark from the chapters of the Levites, the writer wishes to note that he speaks of Shabbai and Jozabad not as individuals, but as representatives by whose names well-known families were named. Asaph's descendant Mattaniah is mentioned back in (1 Chronicles 9:15), where his grandfather is given the name Zichriah (and not Zabdiah, as in v. 17). He was “the main initiator of doxology during prayer.” The last remark is absent in the Greek Vatik, but in the current Alex. and in our Glorious Hebrew jehode is understood in the sense of a proper name, which is where the meaningless reading of the glories came from: “and Judas prayers.” In (1 Chronicles 9:14–16) the Levites are called Shemaiah, Bakbakar, Heresh, Galal, Mattaniah, Obadiah, i.e. also six names, of which only two agree with those mentioned in (Neh. 11:15–17). Probably the names Bakbukiah and Avda in the last place correspond to Bakbakar and Obadiah (1 Chron. 9:15–16). Indication of the total number of Levites in 1 Chronicles 9 ch. missing. Nehemiah 11:19. And the gatekeepers: Akkub, Talmon and their brothers, who kept guard at the gate - one hundred and seventy-two. The names of the gatekeepers Akkub and Talmon are mentioned in (1 Chronicles 9:17), where some information about the gatekeepers is also reported (1 Chronicles 9:17–26). In (1 Chron. 9:22) the number of gatekeepers is determined by the figure 212 (instead of 172), (Neh. 11:19); Probably, 1 Chronicles also indicates gatekeepers who lived in cities. Nehemiah 11:20. The rest of the Israelites, the priests, the Levites, lived throughout all the cities of Judah, each in his own inheritance. “The rest of the Israelites, the priests, the Levites, lived in all the cities of Judah.” Mostly members of the tribe of Judah and Benjamin returned from Babylonian captivity, but they are given the name of Israelites, since they are considered as representatives of the 12 tribes, all of Israel (1 Ezra 2:70, 3:1, 6:16–17, 21, 7:7; Nehemiah 2:10). They lived in all the cities of Judea, not just in the region of the tribe of Judah, but in all of Judea, each in his own inheritance. Nehemiah 11:21. And the Nethinites dwelt in Ophel; over the Nethinim Zichah and Gishfa. The place of residence of the Nethinites is indicated according to (Neh. 3:26). One of the rulers of the Nethinim, “Zichah,” is mentioned back in (1 Ezra 2:43; Neh. 7:46). The name of Gishpha, not found elsewhere, can probably be identified with the name of Chasupha, who in (1 Ezra 2:43; Neh. 7:46) comes after Tzichah. Nehemiah 11:22. The leader of the Levites in Jerusalem was Uzzi the son of Beni, the son of Hashabiah, the son of Mattaniah, the son of Micah, from the sons of Asaph, who were singers in the service of the house of God, Nehemiah 11:23. because there was a special command from the king about them, and a certain content was assigned for the singers every day. Uzziah, as can be seen from Art. 23, belonged not only to the leadership in the matter of the Levitical service, but also to the distribution of the allowance assigned to the singers by the king. The mention of the king should refer to the king of Persia, and not to David, who organized the Levitical ministry. Nehemiah 11:24. And Petahiah the son of Meshezebel, of the sons of Zerah the son of Judah, was the king's trustee in all matters concerning the people. “And Petahia... was the king’s trustee (lejad hammelech) in all matters concerning the people.” Judging by this remark, Petahia was the royal commissioner in Jerusalem, who had constant relations with the king and his government. What his relationship was with the pechah (regional governor) is unknown. His official activity, perhaps, consisted in the fact that he was supposed to oversee the receipt of those taxes in kind and money, which from the province were to go in favor of the Jews (Rissel). Nehemiah 11:25. Of those who lived in the villages in their fields, the sons of Judah lived in Kiriath-arba and its towns, in Dibon and its towns, in Jekabzeel and its villages, Nehemiah 11:26. in Yeshua, in Molad and in Beth-pallet, Nehemiah 11:27. in Hatzar Shuala, in Beersheba and its dependent cities, Nehemiah 11:28. in Ziklag, in Mechon and its dependent cities, Nehemiah 11:29. in En-rimmon, in Zorah and in Jarmuth, Nehemiah 11:30 . in Zanoah, Adullam and their villages, in Lachish and its fields, in Azekah and the cities dependent on it. They spread out from Beersheba to the valley of Hinnom. According to Art. 3rd, should have been expected in Art. 25–35 list of heads or clans of the country. But the writer, obviously for the sake of brevity, limits himself to naming the areas occupied by the Jews, without mentioning the heads of the districts. “Of those who lived in the villages, in their fields” (veel hachazerim bisedotham), from Hebrew more precisely: “and as for the villages and fields.” - All the areas named in v. 25-29, with the exception of the unknown Yeshua (v. 26) and Mechon (v. 28), are already mentioned in (Josh. 15:20-62) as the cities of Judah. The borders are occupied The territory of the Jews in v. 30 is represented by Beersheba in the north and the Valley of Hinnom in the south of Jerusalem. According to (Joshua 15:8) the Valley of Hinnom formed the border between Judah and Benjamin in ancient times. Nehemiah 11:31. The sons of Benjamin, beginning from Gebe, in Michmash, Ai, in Bethel and the cities thereof, Nehemiah 11:32. in Anathoth, Nob, Ananias, Nehemiah 11:33. Gatsora, Rama, Giffaim, Nehemiah 11:34. Hadida, Tzevoim, Nevallate, Nehemiah 11:35. Lode, Ono, in the Harashime Valley. Areas occupied by the tribe of Benjamin. For the most part, they are those that are mentioned already in (1 Ezra 2:21–35). The count begins with Gibeah. According to (2 Kings 23:8, Zech. 14:10) Gibeah lay on the northern border of the southern kingdom, about 3 hours' journey north of Jerusalem. This is the present Jibiya in Wadi El Jib. – Noteworthy is the fact that in consideration. The verses do not mention Jericho, Mitzpah and Gibeon among the cities occupied by the Jews (cf. Neh. 3:2, 7). In general, the list of occupied areas given in (Neh. 11:25–35) differs from the list (1 Ezra 2:21–35; Neh. 7:25–38). This difference can be explained not only by the probable corruption of the text, but also by the fact that the population had not yet had time to firmly settle in certain places and moved to others. You might be interested in: