TRV
Translation
King James Version
All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men.
Complete Jewish Bible
The total number of descendants of Peretz living in Yerushalayim was 468 courageous men.
Berean Standard Bible
The descendants of Perez who settled in Jerusalem totaled 468 men of valor.
American Standard Version
All the sons of Perez that dwelt in Jerusalem were four hundred threescore and eight valiant men.
World English Bible Messianic
All the sons of Perez who lived in Jerusalem were four hundred sixty-eight valiant men.
Geneva Bible (1599)
All the sonnes of Perez that dwelt at Ierusalem, were foure hundreth, three score and eight valiant men.
Young's Literal Translation
all the sons of Perez who are dwelling in Jerusalem are four hundred sixty and eight, men of valour.
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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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Nehemiah 11:6 meticulously records the specific contribution of the descendants of Perez, a prominent clan within the tribe of Judah, to the critical repopulation of Jerusalem following the Babylonian exile. It details that four hundred and sixty-eight "valiant men" from this lineage committed to dwelling in the city, underscoring the organized and intentional nature of the post-exilic restoration. This verse highlights the vital role of individual families and their dedicated members in transforming Jerusalem from a desolate ruin into a secure, thriving, and spiritually vibrant capital, demonstrating the blend of human commitment and divine orchestration in the re-establishment of the covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 11:6 primarily employs Census Listing and Numerical Detail. The entire chapter functions as a detailed roster, or census, of those who came to dwell in Jerusalem and the surrounding towns. This device serves to provide a comprehensive and authoritative account of the repopulation efforts, lending credibility and historical weight to the narrative. The specific inclusion of "four hundred threescore and eight" is a prime example of Numerical Detail, which emphasizes the meticulous organization and the tangible scale of the rebuilding and resettlement. This precision highlights the administrative efforts involved in Nehemiah's leadership and the importance of every individual's contribution being accounted for. The mention of "sons of Perez" also functions as a form of Synecdoche, where a part (the clan of Perez) represents a larger whole (a significant portion of the tribe of Judah and its contribution), underscoring the vital role of key tribal groups in the city's restoration. This device efficiently conveys the broader participation through the specific example.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 11:6, though seemingly a mere statistical entry, carries profound theological weight, illustrating God's unwavering faithfulness in bringing His people back to their land and meticulously re-establishing their capital, thereby fulfilling ancient prophecies of restoration. The detailed listing of families and precise numbers demonstrates that God's grand plan for His people often unfolds through the specific, dedicated, and often sacrificial actions of individuals and communities. The "valiant men" of Perez embody the spirit of commitment and courage required for God's work, reminding us that every member, regardless of their perceived role or prominence, contributes indispensably to the overall strength and purpose of the collective body. This verse underscores the divine orchestration behind human effort, where God empowers and uses His people to rebuild not just physical structures, but also community, spiritual vitality, and the very fabric of their national identity. It is a testament to God's attention to detail and His reliance on human partnership in the outworking of His sovereign will.
REFLECTION AND APPLICATION
Nehemiah 11:6, with its seemingly mundane numerical detail, offers a powerful and enduring lesson on the nature of God's work and our indispensable role within it. It reminds us that grand visions and monumental undertakings, such as the restoration of Jerusalem, are realized not by a few prominent figures alone, but through the faithful, often unsung, and courageous contributions of countless individuals. The "valiant men" of Perez were not necessarily the architects or the primary leaders, but their willingness to settle in a challenging, vulnerable city was absolutely crucial for its survival, defense, and flourishing. This calls us to deeply value every contribution within a community or a collective endeavor, recognizing that God uses specific individuals and groups in their unique capacities to accomplish His overarching purposes. Whether we are called to lead, to serve, to provide resources, or simply to "dwell" faithfully in a specific place or role, our commitment, courage, and dedication are vital. This verse encourages us to embrace our particular part, however small or seemingly insignificant it may appear, with the same valor and dedication as these men, understanding that our faithfulness contributes to something far greater than ourselves – the building up of God's kingdom and the flourishing of His people. It challenges us to consider where God is calling us to be "valiant" in our own spheres of influence.
Questions for Reflection
FAQ
Why is such a specific number (468) mentioned for the sons of Perez?
Answer: The mention of a precise number like 468 (four hundred threescore and eight) for the sons of Perez reflects the meticulous record-keeping common in ancient Israelite administration and genealogies, particularly during significant national events like the return from exile and the repopulation of Jerusalem. This detail underscores the organized and intentional nature of Nehemiah's efforts to rebuild not just the walls but also the community itself. It signifies a careful census, ensuring that the city had adequate and specific representation from various clans and tribes, thereby demonstrating a tangible commitment to the restoration of Jerusalem as a viable capital. Such numerical precision also lends historical authenticity to the account, showing the diligence with which these records were maintained, much like the detailed lists found in Ezra 2 and Nehemiah 7. It emphasizes that every individual and family counted in the grand scheme of God's redemptive plan.
What was the significance of the "sons of Perez" in this context?
Answer: The "sons of Perez" refer to the descendants of Perez, one of the twin sons of Judah, whose unique birth is recorded in Genesis 38:29. Perez's lineage was highly significant, as he was a direct ancestor of King David and, ultimately, of the Messiah (Matthew 1:3). In the post-exilic period, the tribe of Judah, from which Perez descended, was central to the re-establishment of the Jewish nation and its spiritual leadership. The specific mention of the "sons of Perez" highlights the importance of tribal and family identity in the repopulation efforts. It shows that prominent and historically significant clans were actively participating in the rebuilding of Jerusalem, reinforcing the continuity of God's covenant people and their connection to the land and the capital. Their presence in Jerusalem was a testament to the re-establishment of key tribal representation in the city, ensuring its spiritual and political legitimacy.
CHRIST-CENTERED FULFILLMENT
While Nehemiah 11:6 details a specific historical act of repopulating earthly Jerusalem, it points to a deeper, profound Christ-centered fulfillment in the New Testament. The physical restoration of the city and its inhabitants foreshadows the spiritual rebuilding of God's true people, the Church, with Christ as its indispensable cornerstone and head. Just as the "valiant men" of Perez were essential for the security and vitality of earthly Jerusalem, so too are believers, empowered by the Holy Spirit, vital, living members of the spiritual Jerusalem, the body of Christ (Ephesians 2:19-22). The meticulous counting of individuals in Nehemiah reflects God's intimate knowledge and sovereign care for each member of His covenant community, a truth profoundly realized in Christ, who knows His sheep by name and calls them into His fold (John 10:3-4). The commitment and sacrifice of these men to dwell in a vulnerable city prefigure the call to discipleship, where believers are called to live faithfully and courageously in a world often hostile to the gospel, contributing their unique gifts and "valiant" efforts to the building up of the kingdom (1 Peter 2:4-5). Ultimately, the repopulation of Jerusalem under Nehemiah's leadership anticipates the glorious gathering of all nations into the new Jerusalem, where Christ reigns supreme and every believer finds their true, eternal dwelling and purpose in Him, a city without need of sun or moon, for the glory of God illuminates it, and the Lamb is its lamp (Revelation 21:2-4).