TRV
Translation
King James Version
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.
KJV (with Strong's)
And Mattaniah H4983 the son H1121 of Micha H4316, the son H1121 of Zabdi H2067, the son H1121 of Asaph H623, was the principal H7218 to begin H8462 the thanksgiving H3034 in prayer H8605: and Bakbukiah H1229 the second H4932 among his brethren H251, and Abda H5653 the son H1121 of Shammua H8051, the son H1121 of Galal H1559, the son H1121 of Jeduthun H3038.
Complete Jewish Bible
and Matanyah the son of Mikha, the son of Zavdi, the son of Asaf, the leader who began the thanksgiving prayer; and Bakbukyah, the second among his kinsmen; and 'Avda the son of Shamua, the son of Galal, the son of Y'dutun.
Berean Standard Bible
Mattaniah son of Mica, the son of Zabdi, the son of Asaph, who led in thanksgiving and prayer; Bakbukiah, second among his associates; and Abda son of Shammua, the son of Galal, the son of Jeduthun.
American Standard Version
and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief 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.
World English Bible Messianic
and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brothers; and Abda the son of Shammua, the son of Galal, the son of Jeduthun.
Geneva Bible (1599)
And Mattaniah, the sonne of Micha, the sonne of Zabdi, the sonne of Asaph was the chiefe to begin the thankesgiuing and prayer: and Bakbukiah the second of his brethren, and Abda, the sonne of Shammua, the sonne of Galal, the sonne of Ieduthun.
Young's Literal Translation
and Mattaniah son of Micha, son of Zabdi, son of Asaph, is head--at the commencement he giveth thanks in prayer; and Bakbukiah is second among his brethren, and Abda son of Shammua, son of Galal, son of Jeduthun.
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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 11:17 meticulously identifies key Levitical figures, Mattaniah and Abda, both descendants of renowned temple musicians Asaph and Jeduthun, who were instrumental in re-establishing organized worship in post-exilic Jerusalem. This verse underscores the vital role of dedicated worship leaders in initiating corporate thanksgiving and prayer, signifying a profound spiritual revitalization that paralleled the physical rebuilding of the city and the re-population of its sacred spaces.
CONTEXT
Literary Context: Nehemiah 11 is situated within the broader narrative of Jerusalem's restoration after the Babylonian exile. Following the monumental task of rebuilding the city walls (Nehemiah 1-6) and the profound spiritual renewal marked by the public reading of the Law and a covenant recommitment (Nehemiah 8-10), chapter 11 details the repopulation of Jerusalem. This chapter functions as a critical census, meticulously listing the families—including priests, Levites, and gatekeepers—who chose to reside within the holy city's newly secured boundaries. Nehemiah 11:17 specifically falls within the section identifying the Levites responsible for the temple services, including musical leadership and administrative oversight. This detailed record demonstrates the meticulous re-establishment of the temple's full function and the orderly administration of worship, serving as a necessary spiritual complement to the physical reconstruction. It reinforces the community's commitment to a fully functioning spiritual center, echoing the earlier efforts of Ezra in organizing the returnees and re-instituting proper temple rituals.
Historical & Cultural Context: The setting is post-exilic Judah, approximately in the mid-5th century BCE, under Persian dominion. The community had endured seventy years of Babylonian captivity and now faced the immense challenge of rebuilding not only physical structures but also their national and religious identity. In this context, the meticulous recording of lineages, particularly for those involved in temple service, was paramount for maintaining ritual purity, ensuring proper succession, and validating authority within the Levitical and priestly orders. Asaph and Jeduthun were revered Levitical musicians and seers appointed by King David to lead temple worship, as extensively detailed in 1 Chronicles 25. Their descendants continuing this sacred role centuries later underscored the profound importance of hereditary ministry and the preservation of ancient, divinely ordained traditions in the restored community. Worship, especially through music and communal prayer, was central to Israelite identity and served as a primary expression of their covenant relationship with Yahweh, fostering unity and spiritual resilience.
Key Themes: This verse significantly contributes to several overarching themes present in the book of Nehemiah. The theme of Restoration is profoundly evident in the re-establishment of organized temple worship and the return of dedicated personnel to Jerusalem. It highlights that true restoration encompasses not only physical structures but, more importantly, the spiritual practices and covenant relationship with God. The theme of Organized Worship is prominent, with specific individuals assigned clear leadership roles, indicating a structured and intentional approach to communal praise and prayer. This order was vital for the community's spiritual health, adherence to Mosaic law, and the proper functioning of the temple. Furthermore, the explicit mention of Mattaniah and Abda's lineage from Asaph and Jeduthun emphasizes the theme of Hereditary Ministry and Continuity, demonstrating a deep commitment to preserving the rich heritage of Levitical service passed down through generations. This continuity provided a tangible link to the glorious worship of the past, reinforcing the enduring nature of God's covenant and the timeless importance of praise and thanksgiving, as often expressed throughout the Psalms.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 11:17 employs several literary devices to convey its message with precision and emphasis. The most prominent is Genealogy, as seen in the detailed tracing of Mattaniah's lineage to Asaph and Abda's to Jeduthun. This device serves to establish the legitimacy, authority, and continuity of their roles, powerfully connecting the post-exilic worship leaders to the revered traditions and divinely ordained practices of the Davidic era. It reinforces the idea that the restored community is not inventing new practices but faithfully re-establishing ancient, sacred ones. Closely related is Enumeration, as the verse is part of a larger, meticulous list of individuals residing in Jerusalem. This comprehensive listing emphasizes the thorough and organized nature of the repopulation and the structured administration of the community, particularly concerning temple service. The precise identification of roles ("principal," "second") also demonstrates Specificity, highlighting the intentionality, order, and clear delegation of responsibilities in the re-establishment of worship. Finally, the phrase "thanksgiving in prayer" can be seen as a form of Merism, where two complementary parts (thanksgiving and prayer) are used to represent a complete, holistic act of worship, signifying that true communion with God involves both adoration for His character and humble petition for His provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 11:17 profoundly illustrates the theological conviction that organized, intentional worship is central to the life and identity of God's people. The meticulous re-establishment of worship leadership, particularly through the descendants of renowned figures like Asaph and Jeduthun, signifies God's faithfulness in restoring His people not just physically but spiritually, emphasizing that the rebuilding of walls was merely a prelude to the rebuilding of a vibrant relationship with God. This relationship was to be expressed through communal praise and prayer. The emphasis on "thanksgiving in prayer" reveals a holistic understanding of worship that integrates adoration for God's character and deeds with humble supplication for His continued provision and guidance. This verse teaches that dedicated leaders are vital for fostering an environment where the community can collectively engage with God, reflecting a deep commitment to spiritual order and the glorification of God's name through structured liturgical practice. It underscores that true restoration is incomplete without the restoration of vibrant, corporate worship.
REFLECTION AND APPLICATION
Nehemiah 11:17 provides enduring insights for believers today, emphasizing the timeless importance of dedicated worship leadership and the holistic nature of our communion with God. The meticulous re-establishment of temple service, with specific individuals appointed to lead praise and prayer, serves as a powerful reminder that corporate worship is not a casual gathering but a sacred, intentional act requiring thoughtful preparation and spiritual guidance. Mattaniah's role as the "principal to begin the thanksgiving in prayer" challenges us to integrate gratitude into every aspect of our spiritual lives, recognizing that genuine prayer flows from a heart that first acknowledges God's goodness and faithfulness. This verse encourages us to value and support those called to lead worship, recognizing their vital role in cultivating an atmosphere where the community can encounter God meaningfully and participate actively. Furthermore, the continuation of the Asaph and Jeduthun lineages highlights the importance of spiritual legacy and faithfully stewarding the gifts and responsibilities passed down through generations of faith, ensuring that the rich heritage of worship is preserved and passed on to future generations.
Questions for Reflection
FAQ
Who were Asaph and Jeduthun, and why is their lineage important here?
Answer: Asaph and Jeduthun were two of the three principal Levitical choirmasters appointed by King David to lead music and worship in the tabernacle, and later the temple (the third being Heman). They were not just musicians but also seers and prophets who ministered through song, and many Psalms are attributed to them or their descendants, indicating their profound spiritual authority and musical skill. Their lineage is crucial in Nehemiah 11:17 because it signifies continuity, legitimacy, and the preservation of a sacred, hereditary ministry. For the post-exilic community, having descendants of these revered figures leading worship provided a tangible, historical link to the glorious worship of the past. This validated their current practices and reinforced their identity as God's covenant people, underscoring that the restored worship was not a new invention but a faithful re-establishment of ancient, divinely ordained traditions.
What does "the principal to begin the thanksgiving in prayer" mean for worship today?
Answer: This phrase highlights the critical role of worship leaders in initiating and guiding corporate worship. "The principal" (Hebrew ro'sh) denotes the chief or head, indicating a designated leader responsible for setting the tone and direction of the worship gathering. "To begin the thanksgiving in prayer" implies a liturgical function—to lead the congregation in expressions of both profound gratitude (thanksgiving) and humble supplication (prayer). For worship today, this means that effective corporate worship is often facilitated by intentional leadership that guides the congregation into a holistic encounter with God. It emphasizes that worship should be a blend of adoration for who God is and what He has done, alongside humble petition for His ongoing work in our lives and the world. It calls for worship that is both Spirit-led and thoughtfully structured, ensuring that both praise and intercession are integral components of our communal approach to God, as beautifully articulated in passages like Philippians 4:6.
CHRIST-CENTERED FULFILLMENT
While Nehemiah 11:17 details the meticulous re-establishment of Levitical worship leadership in the Old Covenant, it ultimately points forward to the ultimate and perfect worship leader, Jesus Christ. The structured organization of temple worship, with its designated leaders and blend of thanksgiving and prayer, served as a vital foreshadowing of the new covenant reality, where direct access to God is no longer mediated by a temporary Levitical priesthood but by Christ Himself. He is the true "principal" of our worship, not merely initiating it but enabling it through His finished work on the cross. As our great High Priest, Jesus has entered the heavenly sanctuary once for all, offering a perfect sacrifice that opens the way for us to draw near to God with confidence. Our thanksgiving and prayer are now offered through Him, made acceptable by His righteousness and intercession. Moreover, Christ is not just the leader of our worship but also its ultimate object and content. In Him, the blend of thanksgiving for His redemptive work and humble prayer for His continued reign finds its perfect expression. The Holy Spirit, whom Christ sends, empowers us to worship God "in spirit and truth," transcending the limitations of the physical temple and its earthly leaders, and enabling us to offer a spiritual sacrifice of praise and thanksgiving that is truly pleasing to God (John 4:23-24; Colossians 3:16-17).