Nehemiah 11:1

KJV

¶ 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.

KJV (with Strong's)

And the rulers {H8269} of the people {H5971} dwelt {H3427} at Jerusalem {H3389}: the rest {H7605} of the people {H5971} also cast {H5307} lots {H1486}, to bring {H935} one {H259} of ten {H6235} to dwell {H3427} in Jerusalem {H3389} the holy {H6944} city {H5892}, and nine {H8672} parts {H3027} to dwell in other cities {H5892}.

Complete Jewish Bible

The leaders of the people took up residence in Yerushalayim; while the rest of the people cast lots to bring one-tenth of them to live in Yerushalayim the holy city, with the other nine-tenths in the other cities.

Berean Standard Bible

Now the leaders of the people settled in Jerusalem, and the rest of the people cast lots to bring one out of ten to live in the holy city of Jerusalem, while the remaining nine were to dwell in their own towns.

American Standard Version

And the princes of the people dwelt in Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in theothercities.

Commentary

### SUMMARY
Nehemiah 11:1 details a crucial administrative and spiritual initiative in the post-exilic restoration of Israel: the deliberate repopulation of Jerusalem. Following the successful rebuilding of its walls and a profound spiritual revival, the city, though fortified, remained sparsely inhabited. This verse describes the strategic decision by the community's leaders to bring a tenth of the people into Jerusalem, a process involving the casting of lots to ensure both fairness and divine guidance, thereby re-establishing the "holy city" as a vibrant, secure, and spiritually central hub for the nation.

### CONTEXT
* **Literary Context:** This verse immediately follows a period of intense physical and spiritual restoration in Jerusalem. Nehemiah chapters 1-6 meticulously detail the arduous and miraculous rebuilding of the city walls, culminating in their completion despite significant opposition from surrounding adversaries, as recorded in [Nehemiah 6:15](/nehemiah/6-15 "Nehemiah 6:15 - Completion of the Wall"). Subsequently, chapters 7-10 describe a profound spiritual awakening, initiated by the public reading of the Law by Ezra, which sparked deep repentance and renewal among the people, as vividly portrayed in [Nehemiah 8:1-8](/nehemiah/8-1-8 "Nehemiah 8:1-8 - Ezra Reads the Law and the People Respond"). This spiritual revival led to a national confession of sin and a renewed covenant commitment to God, thoroughly outlined in [Nehemiah 9-10](/nehemiah/9 "Nehemiah 9-10 - Confession and Covenant Renewal"). With the physical infrastructure secure and the spiritual foundation renewed, the practical necessity of populating the city became paramount for its long-term viability and its role as the nation's heart. Nehemiah 11:1 thus represents a crucial transition from external and internal rebuilding to demographic and civic re-establishment, ensuring the city's future.
* **Historical & Cultural Context:** The events of Nehemiah unfold during the Persian period, approximately a century after the first wave of exiles returned from Babylon. While the Temple had been rebuilt under Zerubbabel and Joshua, and Ezra had initiated significant religious reforms, Jerusalem itself remained vulnerable and critically underpopulated. Many returnees had settled in surrounding towns and villages, where life might have been more stable and economically viable. Living within Jerusalem's newly rebuilt walls likely presented challenges, including potential economic hardship, greater exposure to external threats, and a constant need for vigilance to maintain security. The practice of "casting lots" was a common and accepted method in ancient Israel for discerning God's will in important matters, such as the distribution of land ([Numbers 26:55-56](/numbers/26-55-56 "Numbers 26:55-56 - Land Allotment by Lot")), the assignment of priestly duties ([1 Chronicles 24:5](/1_chronicles/24-5 "1 Chronicles 24:5 - Priestly Divisions by Lot")), or selecting individuals for specific tasks. This method underscored a deep reliance on divine providence in critical communal decisions, ensuring that the outcome was perceived as God's choice rather than mere human preference.
* **Key Themes:** Nehemiah 11:1 powerfully articulates several core themes central to the book and the broader post-exilic narrative. The verse highlights a collective burden and a shared commitment to the nation's spiritual and physical well-being. Populating Jerusalem was not merely an administrative task but an act of communal sacrifice, as those chosen to move likely left more comfortable or established lives in the provincial towns. This act demonstrates a willingness to prioritize the common good and the restoration of God's city over individual convenience, echoing principles of mutual support and burden-bearing found elsewhere in Scripture, such as [Galatians 6:2](/galatians/6-2 "Galatians 6:2 - Bearing One Another's Burdens"). The decision to "cast lots" underscores the belief that God's sovereign hand was guiding this crucial undertaking. While human leaders, including Nehemiah and the "rulers of the people," initiated the process and organized the selection, the use of lots indicated a profound reliance on divine direction for the outcome. This reflects a biblical pattern where human planning and effort are undertaken in humble dependence on God's ultimate will, as articulated in [Proverbs 16:33](/proverbs/16-33 "Proverbs 16:33 - The Lot is Cast into the Lap"). This verse is a tangible manifestation of the ongoing process of Israel's restoration. Beyond the physical rebuilding of walls and the spiritual renewal of the people, the demographic re-establishment of Jerusalem was essential for the city to fulfill its destiny as the "holy city" and the vibrant center of Jewish life. It signifies a return to normalcy and a fulfillment of prophetic promises regarding Jerusalem's future prosperity and habitation, as seen in passages like [Isaiah 44:26](/isaiah/44-26 "Isaiah 44:26 - Rebuilding Jerusalem").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **gôwrâl (Hebrew, _gôwrâl'_):** This term, translated as "lots," properly refers to a pebble, used for determining a lot. Figuratively, it signifies a portion or destiny as if determined by lot. In biblical contexts, casting lots was not merely a game of chance but a divinely sanctioned method for discerning God's will or for making important allocations (e.g., land, priestly duties, or, as here, residency). The use of _gôwrâl_ here underscores the gravity of the decision and the community's desire for God's guidance in repopulating His holy city, implying that the outcome was ultimately determined by God, removing human bias and ensuring a sense of divine approval.
* **yâshab (Hebrew, _yâshab'_):** Translated as "dwell," this primitive root properly means "to sit down," but by implication, it extends to "to dwell" or "to remain." Causatively, it can mean "to settle" or "to marry." In this context, it emphasizes the act of establishing permanent residence. The command to "dwell" in Jerusalem was not a temporary assignment but a call to settle there, contributing to the city's long-term stability, security, and spiritual vitality. It speaks to the intentionality of creating a thriving, inhabited center for the restored community.
* **qôdesh (Hebrew, _qôdesh'_):** This word, translated as "holy" in "the holy city," refers to a sacred place or thing, and abstractly, to sanctity. It signifies something consecrated, dedicated, or hallowed, set apart for God's purposes. This designation for Jerusalem is profoundly significant, emphasizing its unique consecrated status, chosen by God for His dwelling and worship. The repopulation effort was not just about urban planning but about restoring the spiritual heart of the nation, ensuring that the place God had chosen would be inhabited by His people, reflecting its divine setting apart.

#### Verse Breakdown
* **"And the rulers of the people dwelt at Jerusalem":** This opening clause indicates that the leadership had already taken the initiative, setting an example by residing in the capital. Their presence was crucial for governance, security, and establishing a visible commitment to the city's revival. It suggests a top-down leadership that also involved the people in a shared responsibility for the city's future.
* **"the rest of the people also cast lots":** This phrase reveals the method chosen for the broader repopulation effort. "The rest of the people" refers to those who had settled in the surrounding towns and villages. The act of "casting lots" signifies a communal decision-making process, believed to be guided by divine providence, ensuring fairness and a sense of shared destiny in this significant undertaking.
* **"to bring one of ten to dwell in Jerusalem the holy city":** This specifies the proportion of the population designated to move to Jerusalem. A tenth (10%) was a significant number, representing a substantial commitment from the wider community. The phrase "the holy city" reiterates Jerusalem's sacred status, emphasizing that this repopulation was not just for practical reasons but to restore its spiritual significance and function as the consecrated center of Israelite life.
* **"and nine parts [to dwell] in [other] cities":** This concluding clause clarifies that the majority of the population remained in their established homes. This demonstrates a balanced and pragmatic approach, ensuring that other towns and villages were not unduly depopulated, thereby maintaining the broader infrastructure and economic viability of the post-exilic Jewish community while strategically strengthening the capital.

#### Literary Devices
The verse employs several literary devices to convey its profound meaning. **Metonymy** is evident in the phrase "Jerusalem the holy city," where Jerusalem stands not just for a physical location but for the spiritual and national identity of Israel itself. The act of populating the city is thus a metonymic representation of restoring the nation's core. **Symbolism** is also prominent: the "casting of lots" symbolizes the community's reliance on divine providence and guidance in a critical decision, affirming that God's hand was in the process of restoration. Furthermore, the very designation "holy city" is symbolic, representing God's unique covenant relationship with Jerusalem and His people, and underscoring its sacred purpose as the center of worship and divine presence. These devices collectively amplify the theological weight of this seemingly administrative act, portraying it as a divinely orchestrated step in Israel's post-exilic renewal.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 11:1 encapsulates a profound theological truth about God's faithfulness to His covenant promises and the necessity of human cooperation in His redemptive plan. The repopulation of Jerusalem, the "holy city," is a tangible expression of God's commitment to restore His people and His dwelling place among them after the exile. It underscores the tension between divine sovereignty, as evidenced by the casting of lots which implied God's ultimate determination, and human responsibility, seen in the strategic planning of the leaders and the willing sacrifice of the people. This act reaffirms Jerusalem's unique status as the chosen city for God's Name to dwell, the center of Israel's worship, and a beacon of hope for the future. It demonstrates that true restoration encompasses not just physical structures and spiritual renewal, but also the vibrant habitation of God's people in the place He has consecrated.

* [Deuteronomy 12:5](/deuteronomy/12-5 "God's Chosen Place for His Name")
* [Psalm 122:6](/psalms/122-6 "Pray for the Peace of Jerusalem")
* [Zechariah 1:16-17](/zechariah/1-16-17 "God's Return to Jerusalem and Its Prosperity")

### REFLECTION AND APPLICATION
Nehemiah 11:1 offers a powerful contemporary lesson for believers about community, sacrifice, and discerning God's call. Just as the post-exilic community was called to contribute to the repopulation of Jerusalem, sometimes at personal cost, we too are called to invest in the spiritual health and vitality of our own "holy cities"—our local churches, communities, and mission fields. Building God's kingdom today often requires both strategic leadership and the willing, sacrificial participation of ordinary people. We may be called to step into roles that are less comfortable, more demanding, or require a significant personal "move" or commitment, much like those who were chosen to dwell in the challenging but vital Jerusalem. This verse encourages us to be available for God's purposes, trusting that He guides our circumstances and callings, whether through clear directives or seemingly random opportunities, always for the greater good of His work and the flourishing of His people. It challenges us to consider where our presence and resources are most needed to strengthen God's kingdom, even if it means leaving our comfort zones.

#### Questions for Reflection
* **In what ways might God be calling me to "dwell in Jerusalem"—that is, to step into a place of greater service or sacrifice for His kingdom, even if it's uncomfortable or less convenient?**
* **How can I discern God's will in important decisions, balancing careful planning with a humble reliance on His sovereign guidance, much like the casting of lots?**
* **What "holy city" (community, church, or mission) am I called to invest in, contributing to its spiritual vitality and strength, even if it requires personal sacrifice?**

### FAQ
**Why was it necessary to cast lots? Couldn't the leaders simply assign people?**

Answer: While the leaders certainly had authority, casting lots was a deeply ingrained and respected method in ancient Israel for discerning divine will in significant matters. It served several crucial purposes beyond mere assignment. Firstly, it ensured fairness and impartiality, preventing accusations of favoritism or undue burden placed on specific families. Secondly, and most importantly, it placed the ultimate decision in God's hands, reinforcing the belief that this repopulation effort was divinely sanctioned and guided, not merely a human administrative decree. This would have made the difficult and potentially sacrificial move more palatable for the populace, as they perceived it as God's choice for them. It reflects a profound trust in God's sovereignty over human affairs, as seen in [Proverbs 16:33](/proverbs/16-33 "The Lot is Cast into the Lap").

**What was the significance of "Jerusalem the holy city"?**

Answer: The designation "Jerusalem the holy city" underscores its unique and sacred status in God's plan. It was the place God specifically chose for His Name to dwell ([Deuteronomy 12:5](/deuteronomy/12-5 "God's Chosen Place for Worship")), where the Temple stood as the focal point of Israel's worship and where God's presence was manifested. Its holiness was tied to God's covenant with Israel and His redemptive purposes for the world. Populating it was essential not just for civic stability but for restoring its spiritual prominence and ensuring that the center of God's worship was vibrant and secure. This title emphasizes that the repopulation was a spiritual act, essential for the full restoration of God's people and their relationship with God.

**Why only one in ten? Why not more or fewer?**

Answer: The "one in ten" proportion was likely a pragmatic and balanced decision. While Jerusalem desperately needed more inhabitants for security, economic activity, and civic life, the majority of the returnees had already established homes and livelihoods in surrounding towns and villages. Depopulating these areas would have created new problems for the broader Jewish community. A tenth was a significant enough number to make a substantial difference in Jerusalem's population while not unduly disrupting the broader community. This proportion may also carry symbolic resonance, echoing the tithe (a tenth) as a consecrated portion offered to God, signifying that those who moved were a dedicated offering for the city's restoration. It represented a collective commitment and sacrifice from the entire community for the good of the capital, demonstrating wise stewardship of both human and economic resources.

### CHRIST-CENTERED FULFILLMENT
The repopulation of Jerusalem, the "holy city," in Nehemiah 11:1 profoundly foreshadows the ultimate spiritual Jerusalem, the Church, which is built by Christ and populated by those called by Him. Just as the physical city was restored to be God's dwelling place, so too is Jesus Christ the true Temple, the ultimate dwelling of God among humanity, as He declared in [John 2:19-21](/john/2-19-21 "Jesus Predicts His Resurrection and the Temple of His Body"). The sacrificial act of those who moved to Jerusalem, leaving their established lives for the good of the community, points to Christ's ultimate and perfect sacrifice, which enables the gathering of God's people from "every tribe and language and people and nation" into His spiritual kingdom, as beautifully depicted in [Revelation 5:9](/revelation/5-9 "The Lamb's Worthiness and Redemption"). Through His finished work on the cross, Jesus casts the "lot" for our spiritual inheritance, drawing us into His body, the Church, making us fellow heirs according to His purpose ([Ephesians 1:11](/ephesians/1-11 "Our Inheritance in Christ")). We, as believers, are called to be living stones built into a spiritual house, a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ ([1 Peter 2:5](/1_peter/2-5 "Living Stones")). The ultimate fulfillment of the "holy city" is the New Jerusalem, described in [Revelation 21:2](/revelation/21-2 "The New Jerusalem Descends"), where God will dwell with His people forever, a city needing no temple because the Lord God Almighty and the Lamb are its temple ([Revelation 21:22](/revelation/21-22 "God and the Lamb are the Temple")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 48:2

For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts [is] his name.

Isaiah 52:1

¶ Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.

Nehemiah 11:18

All the Levites in the holy city [were] two hundred fourscore and four.

Nehemiah 10:34

And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring [it] into the house of our God, after the houses of our fathers, at times appointed year by year, to burn upon the altar of the LORD our God, as [it is] written in the law:

Matthew 4:5

Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

Judges 20:9

But now this [shall be] the thing which we will do to Gibeah; [we will go up] by lot against it;

Judges 20:10

And we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to fetch victual for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel.