TRV
Translation
King James Version
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.
Complete Jewish Bible
and Ma'aseiyah the son of Barukh, the son of Kol-Hozeh, the son of Hazayah, the son of 'Adayah, the son of Yoyariv, the son of Z'kharyah, who belonged to the family of Shelah.
Berean Standard Bible
and Maaseiah son of Baruch, the son of Col-hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, a descendant of Shelah.
American Standard Version
and Maaseiah the son of Baruch, the son of Col-hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of the Shilonite.
World English Bible Messianic
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 the Shilonite.
Geneva Bible (1599)
And Maaseiah the sonne of Baruch, the sonne of Col Hozeh, the sonne of Hazaiah, the sonne of Adaiah, the sonne of Ioiarib, the sonne of Zechariah, the sonne of Shiloni.
Young's Literal Translation
and Masseiah son of Baruch, son of Col-Hozeh, son of Hazaiah, son of Adaiah, son of Joiarib, son of Zechariah, son of Shiloni;
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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 11:5 meticulously records Maaseiah, a descendant of Judah, and his extensive lineage, as one of the individuals who courageously resettled in Jerusalem after the Babylonian exile. This verse is part of a larger roster detailing the families and leaders who committed to repopulating the holy city, underscoring the vital process of re-establishing Jerusalem as the spiritual and administrative heart of the post-exilic community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Nehemiah 11:5, and indeed throughout much of Nehemiah 11, is Genealogy. This detailed listing of ancestral lines serves multiple purposes: it authenticates the identity and tribal affiliation of the individuals, establishes their right to reside in Jerusalem, and ensures historical continuity. The Repetition of the phrase "the son of" creates a rhythmic and formal tone, characteristic of ancient administrative and historical records, lending an air of authority and precision to the text. Furthermore, the very act of meticulously listing these names, seemingly mundane to a modern reader, serves as a powerful form of Emphasis, highlighting the importance of each individual's contribution to the communal effort of repopulating Jerusalem. It transforms what could be a dry list into a testament to the personal commitment required for national restoration. The verse also functions as a direct Historical Record, documenting the specific individuals who participated in this crucial phase of Israelite history, providing concrete evidence of God's work in rebuilding His people and their city.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 11:5, though a simple genealogical entry, powerfully illustrates God's meticulous care for His people and His faithfulness in fulfilling His covenant promises. The very act of recording these names, seemingly insignificant to the casual reader, speaks volumes about God's attention to detail and His providential orchestration of history. It underscores that every individual, even those whose primary contribution was simply their presence, played a vital role in God's larger plan for the restoration of Israel. This commitment to repopulating Jerusalem was not just a civic duty but a spiritual act, demonstrating trust in God's ongoing work and a willingness to participate in His redemptive narrative. It reminds us that God works through specific people in specific times, valuing each person's unique contribution to His kingdom, and that His purposes are fulfilled through the faithfulness of many, not just a few prominent figures.
REFLECTION AND APPLICATION
While a genealogical list might appear dry or irrelevant at first glance, Nehemiah 11:5 offers profound lessons for contemporary believers. It reminds us that God values every individual and every contribution, no matter how seemingly ordinary or unglamorous. The people listed here were not necessarily heroes of grand exploits, but ordinary individuals who answered a call to civic and spiritual responsibility, committing to live in a challenging environment for the sake of God's city. This challenges our modern tendency to seek prominence or overlook the quiet, consistent faithfulness that sustains communities and churches. It encourages us to embrace our own unique roles within the body of Christ, recognizing that our presence, commitment, and willingness to serve—even in unseen ways—are vital to God's ongoing work in the world. Just as Maaseiah's name was recorded in the sacred text for his faithful participation in the restoration, so too are our faithful acts known and valued by God, contributing to the larger narrative of His kingdom and the building up of His church.
Questions for Reflection
FAQ
Why are these long lists of names important in the Bible?
Answer: Genealogical lists in the Bible, like Nehemiah 11:5, serve multiple crucial purposes beyond mere historical record. They establish legitimacy for tribal identity, land inheritance, and priestly succession, which were vital for the social and religious structure of ancient Israel. They underscore historical accuracy, demonstrating the meticulous care with which God's people preserved their heritage and the factual basis of biblical narratives. Theologically, they highlight God's providential care for His covenant people, showing how He faithfully preserves a remnant through generations, even through exile and hardship. Furthermore, they provide a continuity of identity, linking the post-exilic community back to their patriarchal roots and the promises made to Abraham, emphasizing that despite exile, Israel remained God's chosen nation with a distinct purpose and heritage.
What was the significance of living in Jerusalem at this time?
Answer: Living in Jerusalem after the exile was a profound act of commitment and sacrifice. While the walls had been rebuilt, the city was still largely empty, vulnerable, and economically underdeveloped. Those who chose or were chosen to reside there left the relative comfort and stability of surrounding villages to face potential dangers, economic hardship, and the ongoing challenge of rebuilding a spiritual and political capital. It signified a willingness to prioritize God's city and the communal good over personal convenience, demonstrating a deep faith in God's plan for the restoration of Israel. It was a tangible step in re-establishing Jerusalem as the vibrant heart of the Jewish faith and nation, as envisioned in Nehemiah 11:1-2, and was considered a meritorious act by the community.
Does this verse have any relevance for Christians today?
Answer: Absolutely. Nehemiah 11:5, and the chapter it belongs to, offers several enduring lessons for Christians. It teaches us to value every contributor within the body of Christ, recognizing that even seemingly small or unglamorous roles are essential to God's overall plan, echoing the New Testament teaching in 1 Corinthians 12:12-27 about the necessity of every part of the body. It encourages us to respond to God's call to serve, even when it requires sacrifice or leads us to uncomfortable places, just as the exiles volunteered to live in Jerusalem. Finally, it highlights the importance of community and shared responsibility in fulfilling God's purposes, reminding us that the church, like post-exilic Jerusalem, thrives when its members are united in purpose and commitment, each contributing their unique gifts and presence.
CHRIST-CENTERED FULFILLMENT
While Nehemiah 11:5 is a historical record of an Old Testament genealogy, it finds its ultimate fulfillment and profound significance in Jesus Christ. The meticulous preservation of lineages in the Old Testament, including this one, ultimately points to the faithfulness of God in preserving the line through which the Messiah would come. Jesus's own genealogies, as recorded in Matthew 1:1-17 and Luke 3:23-38, demonstrate His legitimate claim to be the promised King from the tribe of Judah, the true "seed" of Abraham, as prophesied in Galatians 3:16. Furthermore, the repopulation of earthly Jerusalem foreshadows the establishment of the spiritual "new Jerusalem," the church, which is the dwelling place of God's people in Christ (referenced in Hebrews 12:22 and Revelation 21:2). In Christ, every believer, regardless of earthly lineage, is "counted" and given a place in God's eternal city, becoming a vital member of His spiritual household, known and valued by God, who even knows the number of hairs on our head (Matthew 10:30). Thus, the individual commitment of Maaseiah and others to rebuilding the physical city finds its echo in the spiritual commitment of believers to build up the body of Christ, the true temple where God dwells, a living testament to His ongoing redemptive work.