TRV
Translation
King James Version
Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
Complete Jewish Bible
From the L'vi'im: Sh'ma'yah the son of Hashuv, the son of 'Azrikam, the son of Hashavyah, the son of Buni,
Berean Standard Bible
From the Levites: Shemaiah son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
American Standard Version
And of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
World English Bible Messianic
Of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
Geneva Bible (1599)
And of the Leuites, Shemaiah, the sonne of Hashub, the sonne of Azrikam, the sonne of Hashabiah, the sonne of Bunni.
Young's Literal Translation
And of the Levites: Shemaiah son of Hashub, son of Azrikam, son of Hashabiah, son of Bunni,
Study This Verse
Commentary on Nehemiah 11 verses 1–19
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, an 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 an hundred seventy and two.
Jerusalem is called here the holy city (Neh 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; Psa 46:4, Psa 46:5. 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, Phi 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, Neh 11:1. That was the proper place for them to reside in, because there were set the thrones of judgment (Psa 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, Neh 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, Psa 122:6, Psa 122:9. 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, Zac 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 (Neh 11:6), but of Benjamin 928, Neh 11:7, Neh 11:8. 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 (Neh 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, Neh 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, Neh 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 (Neh 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 (Neh 11:18), with 172 porters (Neh 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, Neh 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 exō 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 esō 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. Public domain.
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SUMMARY
Nehemiah 11:15 is a specific entry within a detailed register of individuals who resettled in Jerusalem after the Babylonian exile, highlighting Shemaiah, a Levite, and tracing his lineage. This verse is part of a larger effort to repopulate the holy city, ensuring that its spiritual and civic life could be fully restored, particularly through the re-establishment of essential temple services by dedicated individuals like Shemaiah and his family.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Nehemiah 11:15, and indeed throughout much of the chapter, is Genealogy. This is not merely a dry listing of names but a purposeful literary and historical tool. Genealogies serve to establish legitimacy, particularly for those holding hereditary religious offices like the Levites. They demonstrate continuity from past generations, connecting the present post-exilic community to their covenantal heritage. Furthermore, the meticulous preservation of these family lines highlights God's faithfulness in preserving His people and their identity even through exile. The Repetition of "the son of" emphasizes the unbroken chain of lineage, reinforcing the authenticity and historical grounding of each individual's place within the restored community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 11:15, though a single line in a long list, profoundly illustrates God's meticulous care for His people and His plan for their restoration. It reminds us that God's grand redemptive narrative is built not just on sweeping historical movements, but on the faithful participation of countless individuals, each known and valued by Him. The emphasis on lineage for the Levites underscores the importance of order, identity, and the continuity of God's covenant promises, ensuring that the sacred duties of worship could be properly re-established. This verse points to a God who orchestrates details, calls individuals to specific roles, and values every member's contribution to the flourishing of His kingdom, whether in prominent leadership or faithful, behind-the-scenes service.
REFLECTION AND APPLICATION
This seemingly obscure verse offers profound insights for contemporary believers. It reminds us that every person, even those who appear as just "a name in a list," is known, valued, and purposed by God. Shemaiah, a Levite, contributed to the restoration of Israel not through grand acts of leadership but through faithful service in his assigned role. This highlights the vital truth that faithfulness in obscurity, whether in administrative tasks, quiet prayer, or consistent service, is indispensable for the flourishing of God's work. The repopulation of Jerusalem was a communal effort, emphasizing that the body of Christ thrives when individuals commit to and serve within their local communities, using their unique gifts and callings to build up the whole. We are all part of a larger divine narrative, and our individual faithfulness contributes to God's ongoing work in the world.
Questions for Reflection
FAQ
Why are these detailed lists of names and genealogies so important in biblical texts like Nehemiah?
Answer: These lists, while seemingly dry, serve several critical purposes. First, they establish legitimacy and identity, particularly for those holding hereditary roles like priests and Levites, ensuring they were indeed qualified for sacred service. Second, they demonstrate continuity, connecting the post-exilic community to their ancestral heritage and the covenant promises God made to Abraham, Isaac, and Jacob. Third, they highlight God's faithfulness in preserving a remnant of His people through exile and bringing them back to their land. Finally, they underscore God's meticulous care, showing that He knows and values every individual involved in His redemptive plan, even down to the specific families and lineages, as seen in the repopulation effort of Jerusalem described in Nehemiah 11.
What was the specific role of a Levite like Shemaiah in the restored Jerusalem?
Answer: Levites were the hereditary assistants to the priests in the temple. Their duties were diverse and essential for the proper functioning of the worship system. These roles included maintaining the temple grounds, preparing sacrifices, overseeing temple finances, serving as gatekeepers, musicians, singers, and scribes. In the restored Jerusalem, the presence of dedicated Levites like Shemaiah was crucial for re-establishing the full scope of temple worship and ensuring that the community could properly honor God according to the Law. Their service was foundational to the spiritual life of the city, supporting the priests and facilitating the communal worship of God, as detailed in various Old Testament passages concerning their duties.
CHRIST-CENTERED FULFILLMENT
The meticulous listing of individuals like Shemaiah, a Levite dedicated to temple service in the restored Jerusalem, points forward to the ultimate fulfillment found in Jesus Christ and His new covenant community. The Old Testament Levites served as mediators and facilitators of worship, but their work was a shadow of the perfect and eternal ministry of Christ. Jesus is our Great High Priest, who entered the true tabernacle not made with hands, offering Himself as the perfect and final sacrifice, thereby fulfilling all the Levitical requirements. Furthermore, in the New Covenant, the emphasis shifts from a hereditary priesthood to a spiritual one: all believers are now part of a "royal priesthood," called to offer spiritual sacrifices of praise and service. The repopulation of Jerusalem with faithful individuals foreshadows the building of the Church, the spiritual temple of God, composed of believers from every tribe and nation, where Christ Himself is the cornerstone and the dwelling place of God's Spirit (Ephesians 2:19-22). Thus, Shemaiah's faithful service, though vital in its time, ultimately finds its meaning and completion in the all-encompassing work of Christ and the living temple of His body, the Church.