Nehemiah 11 1

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.

Nehemiah 11:1 nkjv

Now the leaders of the people dwelt at Jerusalem; the rest of the people cast lots to bring one out of ten to dwell in Jerusalem, the holy city, and nine-tenths were to dwell in other cities.

Nehemiah 11:1 niv

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

Nehemiah 11:1 esv

Now the leaders of the people lived in Jerusalem. And the rest of the people cast lots to bring one out of ten to live in Jerusalem the holy city, while nine out of ten remained in the other towns.

Nehemiah 11:1 nlt

The leaders of the people were living in Jerusalem, the holy city. A tenth of the people from the other towns of Judah and Benjamin were chosen by sacred lots to live there, too, while the rest stayed where they were.

Nehemiah 11 verses

Nehemiah 11 1 Meaning

Nehemiah 11:1 describes a vital phase in the post-exilic restoration of Judah, specifically the organized repopulation of Jerusalem. It states that the existing leaders already resided in Jerusalem, and to increase its dwindling population, the general populace "cast lots." This divine method determined that one-tenth of the remaining people would relocate and live permanently in "Jerusalem, the holy city," while the vast majority remained in other towns. This act solidified Jerusalem's status as the capital and sacred center, necessitating a communal commitment to its repopulation.

Nehemiah 11 1 Context

Nehemiah chapter 11 follows significant events in the post-exilic restoration: the completion of Jerusalem's walls (chapter 6), the registration of the people (chapter 7), and most importantly, the spiritual revival and covenant renewal under Ezra (chapters 8-10). With the physical security established and spiritual commitment renewed, the immediate challenge became the practical repopulation of the capital city. Jerusalem, though rebuilt and spiritually significant, was still largely desolate and underpopulated, particularly in comparison to other Jewish towns in Judah. This sparse population was a weakness for both defense and sustained religious life. Chapter 11:1, therefore, introduces the administrative solution to this demographic problem: ensuring Jerusalem was adequately inhabited by dedicated citizens to function as the vibrant spiritual and political center it was meant to be, preventing it from reverting to a vulnerable or symbolic city only.

Nehemiah 11 1 Word analysis

• Now (וַיֵּשְׁב֞ו - vayyeshvu): A transition word, marking a shift from the rebuilding and spiritual revival to the practical logistics of living in and sustaining Jerusalem. It signifies a new, vital stage in the restoration.
• the leaders (שָׂרֵ֥י הָעָם֙ - sarei ha'am): Refers to the officials, princes, or chief men among the returning exiles. These individuals, entrusted with governance and oversight, naturally established their residence in the capital to administer affairs effectively. Their presence also set an example of commitment.
• of the people (הָעָם֙ - ha'am): The collective body of the Jewish community who had returned from exile.
• lived (וַיֵּשְׁב֞ו - vayyeshvu): Implies settled, permanent dwelling. It's not just a visit but establishment of residency.
• in Jerusalem (בִּירוּשָׁלַם֩ - birushalayim): The capital city, central to Jewish identity, history, and prophecy. Its re-establishment as a functional city was crucial.
• and the rest of the people (וְיֶ֙תֶר֙ הָעָ֔ם - ve'yeter ha'am): The remainder of the population, those not serving as leaders and likely living in various smaller towns throughout Judah, potentially near their ancestral lands or agricultural bases.
• cast lots (הִפִּ֣ילוּ גוֹרָל֔וֹת - hippilu gorallot): Hebrew: goral. A well-attested biblical method of making important decisions, believed to reveal divine will rather than mere chance (Prov 16:33). This practice underscores the profound trust in God's guidance for this significant undertaking.
• to bring (לְהָבִיא - lehavi): Indicates the action required of those selected; they were to be caused to come to Jerusalem.
• one out of ten (אֶחָ֤ד מִן־עֲשָׂרָה֙ - echad min-asarah): This proportion of one-tenth resonates with the tithe concept (one-tenth given to God) found throughout the Torah (Lev 27:30). Here, it’s not an offering of produce or money but a "human tithe"—a dedication of people to populate God's sacred city. It implies a sense of communal offering or sacrifice for the Lord’s purposes.
• to live (לָשֶׁ֙בֶת֙ - lasheveth): Again, emphasizes settling and permanent dwelling. This was about establishing a stable population for Jerusalem's future.
• in Jerusalem (בִּירוּשָׁלַם֙ - birushalayim): Repeated for emphasis, underscoring the target location for the resettlement.
• the holy city (עִ֣יר הַקֹּ֔דֶשׁ - ir haqqodesh): Hebrew: Ir HaQodesh. This significant descriptor elevates Jerusalem beyond just a political capital to a divinely consecrated place. It highlights God's presence, protection, and specific purpose for the city. It also implied that residing there required a level of sanctity and commitment fitting for such a place.
• while nine-tenths remained in the other towns (וְהַתֵּ֖שַׁע יָדֹ֥ות בֶּֽעָרִֽים - vehattēsha yádôt bé'árím): This specifies that the majority would stay in their current residences. This ensured other areas were not entirely depopulated, maintaining agricultural production and general distribution of the population throughout the land for economic and security reasons.

Nehemiah 11 1 Bonus section

• Social Sacrifice: For those chosen by lot, moving to Jerusalem often meant leaving their ancestral lands, established livelihoods, and existing communities in their hometowns. This represents a significant personal sacrifice made for the collective good and God’s kingdom purposes, akin to an "exile in reverse."
• Divine Sovereignty and Human Cooperation: The use of lots clearly indicated God's sovereign direction in the repopulation. However, it also required the cooperation and obedience of the people, who had to be willing to abide by the lot's outcome, showcasing a beautiful synergy of divine decree and human submission.
• Echoes in the New Covenant: While specific to the Old Covenant context, the principle of dedication to God's "city" (His church, or the heavenly Jerusalem) through personal sacrifice and active participation finds a parallel in the New Testament. Believers are called to be living stones building a spiritual house (1 Pet 2:5) and to seek the "Jerusalem above" (Gal 4:26), implying a life of dedication to God's ultimate kingdom purposes, even when it requires personal cost.

Nehemiah 11 1 Commentary

Nehemiah 11:1 marks a practical and symbolic pivot point in Judah’s restoration. While the walls of Jerusalem provided physical security, its future hinged on its populace. A largely empty capital would lack defense, economic activity, and a vibrant worship life. The established leaders resided there by necessity, but inspiring general populace to move to a previously war-torn, insecure city required more than just appeal. Hence, the casting of lots was employed—a method deeply rooted in Israelite culture to discern God's specific will. Those chosen represented a "human tithe," reflecting a commitment of people, akin to giving a portion of one’s harvest to God. This voluntary submission by many, and compelled obedience by those chosen by lot, showcased their dedication to God's chosen city. Describing Jerusalem as "the holy city" reinforces its sacred status, demanding communal sacrifice and trust for its proper re-establishment. This act ensured the heart of the Israelite community, the sacred capital, was physically inhabited and prepared to fulfill its destiny.