Neh 11:2 | KD | STEP | and narrate the carrying out of Nehemiah’s resolution, , to make Jerusalem more populous, and follow as to matter, but the end of Neh 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 ) 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 and 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 , put it into Nehemiah’s heart to take. The statement taken by itself is indeed very brief, and its connection with 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 , 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 and is interrupted by the relation of the events of the seventh month, so, too, is the account of the building of the wall, ; Neh 6:15., and , interrupted by the insertion of occurrences which took place during its progress. The first sentence, , ”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 , 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 for the first time. Jerusalem is so called, on the ground of the prophecies, and , 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.

‏ Nehemiah 11:2

Neh 11:1 and Neh 11:2 narrate the carrying out of Nehemiah’s resolution, Neh 7:4, to make Jerusalem more populous, and follow Neh 7:5 as to matter, but the end of Neh 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 Neh 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 Neh 11:1 and Neh 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 Neh 7:5, put it into Nehemiah’s heart to take. The statement taken by itself is indeed very brief, and its connection with Neh 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 Neh 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 Neh 7:5 and Neh 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, Neh 4:17; Neh 6:15., and Neh 7:1, interrupted by the insertion of occurrences which took place during its progress. The first sentence, Neh 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 Neh 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 Neh 11:18 for the first time. Jerusalem is so called, on the ground of the prophecies, Joe 3:17 and Isa 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.