Nehemiah 11: 1 – 36
gentrification
11 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. 2 And the people blessed all the men who willingly offered themselves to dwell at Jerusalem. 3 These are the heads of the province who dwelt in Jerusalem. (But in the cities of Judah everyone dwelt in his own possession in their cities—Israelites, priests, Levites, Nethinim, and descendants of Solomon’s servants.) 4 Also in Jerusalem dwelt some of the children of Judah and of the children of Benjamin. The children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of Perez; 5 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 Shiloni. 6 All the sons of Perez who dwelt at Jerusalem were four hundred and sixty-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 Jeshaiah; 8 and after him Gabbai and Sallai, nine hundred and twenty-eight. 9 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, and 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 leader of the house of God. 12 Their brethren who did the work of the house were eight hundred and twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah, 13 and his brethren, heads of the fathers’ houses, were two hundred and forty-two; and Amashai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, 14 and their brethren, mighty men of valor, were one hundred and twenty-eight. Their overseer was Zabdiel the son of one of the great men. 15 Also of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 16 Shabbethai and Jozabad, of the heads of the Levites, had the oversight of the business outside of the house of God; 17 Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, the leader who began the thanksgiving with prayer; 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 and eighty-four. 19 Moreover the gatekeepers, Akkub, Talmon, and their brethren who kept the gates, were one hundred and seventy-two. 20 And the rest of Israel, of the priests and Levites, were in all the cities of Judah, everyone in his inheritance. 21 But the Nethinim dwelt in Ophel. And Ziha and Gishpa were over the Nethinim. 22 Also the overseer of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha, of the sons of Asaph, the singers in charge of the service of the house of God. 23 For it was the king’s command concerning them that a certain portion should be for the singers, a quota day by day. 24 Pethahiah the son of Meshezabel, of the children of Zerah the son of Judah, was the king’s deputy in all matters concerning the people. 25 And as for the villages with their fields, some of the children of Judah dwelt in Kirjath Arba and its villages, Dibon and its villages, Jekabzeel and its villages; 26 in Jeshua, Moladah, Beth Pelet, 27 Hazar Shual, and Beersheba and its villages; 28 in Ziklag and Meconah and its villages; 29 in En Rimmon, Zorah, Jarmuth, 30 Zanoah, Adullam, and their villages; in Lachish and its fields; in Azekah and its villages. They dwelt from Beersheba to the Valley of Hinnom. 31 Also the children of Benjamin from Geba dwelt in Michmash, Aija, and Bethel, and their villages; 32 in Anathoth, Nob, Ananiah; 33 in Hazor, Ramah, Gittaim; 34 in Hadid, Zeboim, Neballat; 35 in Lod, Ono, and the Valley of Craftsmen. 36 Some of the Judean divisions of Levites were in Benjamin.
Gentrification is a process of renovating deteriorated urban neighborhood by means of the influx of more affluent residents. This is a common and controversial topic in politics and in urban planning. Gentrification can improve the material quality of a neighborhood while also potentially forcing relocation of current, established residents and businesses, causing them to move from a gentrified area, seeking lower cost housing and stores.
Gentrification often shifts a neighborhood’s racial and ethnic composition and average household income by developing new, more expensive housing, businesses and improved resources. Conversations about gentrification have evolved as many in the social scientific community have questioned the negative connotations associated with the word ‘gentrification.’
The gentrification process is typically the result of increasing attraction to an area by people with higher incomes spilling over from neighboring cities, towns, or neighborhoods. Further steps are increase investments in a community and the related infrastructure by real estage development businesses, local government or community activists and resulting economic development increased attraction of business, and lower crime rates. In addition to these potential benefits, gentrification can lead to population migration and displacement. However, some view the fear of displacement, which is dominating the debate about gentrification as hindering discussion about genuine progressive approaches to distribute the benefits of urban redevelopment strategies.
In my home city of Philadelphia various neighborhoods, each with a characteristic class and ethnic makeup, are being shaken as newcomers move in. Real Estate speculators buy out a whole block of run-down homes and either level all the homes or renovate them and flip them for huge revenues. On one side are million-dollar homes and on the other side the ghetto.
Today we are going to learn first hand this process with the Jewish people moving in to the city of Jerusalem. The Book of Nehemiah closes with a description of the restoring of Jerusalem as the holy city. This was accomplished by:
. Populating Jerusalem the holy city with members of the new true Israel who would defend it and (hopefully) maintain its purity (11.1-36).
. Establishing the God-appointed leaders of worship whose genealogies demonstrate that they were of those appointed by God, maintaining the holiness of worship (12.1-26).
. The celebration of gladness and thanksgiving for the completion of the wall and gates which made possible its being established as holy and the re-establishment of the system of tithes that ensured the maintenance of YHWH’s chosen appointees (12.27-47).
. The purifying of the holy city from the defilements of Sabbath breaking and idolatry (13.1-31).
Having renewed the covenant it was now necessary for the new Israel to be soundly established, and the words ‘we will not forsake the house of our God’ (10.39) are now shown to be carried into effect by the establishment of Jerusalem as ‘the holy city’ (11.1-20), surrounded by the ‘encamped’ tribes (11.20-36), and by the assurance of the legitimacy of its priests and Levites who were responsible for worship (12.1-26), headed up by the legitimate High Priests (12.10-11).
The establishing of Jerusalem as ‘the holy city’, a city cleansed of all defilement, was now seen as the priority in order to fulfil the promises of the prophets (Isaiah 52.1; Daniel 9.24). It was to be a purified city. And the walls of Jerusalem having been repaired and rebuilt it was necessary for it to be fully inhabited by God’s people so that the city could be properly defended. This was essential, for if it was left as a virtual ‘ghost town’ it would undoubtedly attract unwelcome attention, especially as there were valuable things stored in the Temple which had to be considered, which would always be a temptation to outsiders. Furthermore, there was also the danger that those who had previously sought to join with the worship in Jerusalem, but who were involved in idolatrous practices (Ezra 4.2-3; Nehemiah 13.4-9), would take the opportunity to infiltrate Jerusalem. While Jerusalem remained virtually uninhabited it signified instability for the whole nation, and could well have proved an overwhelming burden to the new nation who would feel responsibility for it without being in a position to properly defend it. Nehemiah’s solution, in cooperation with the leadership, was that one tenth of all true Israelites should move from their cities and dwell in Jerusalem, with the prospective inhabitants mainly being chosen by lot.
Here we call to mind Nehemiah’s description of the situation in 7.4, ‘now the city was wide and large, but the people in it were few, and the houses were not built.’ There was nothing cheering about the prospect of moving into the city. Large parts of it were still in ruins, requiring work like that on the walls. And for those who moved in facilities would be few, apart from in those sections which had already been settled (e.g. by the Nephilim). Chapter 3 does, of course, make clear that Jerusalem did have inhabitants but they were apparently relatively few, and confined to one part of the city. There were simply not enough men available to be able to defend the city.
And defense of the city was a primary purpose of the move. This is brought out by the fact that the description that follows contains hints of military overtones. It speaks of ‘men of velour’ (verses 8.14); ‘overseer/officer’ (verses 9, 14); ‘heads of families’ (verse 13); and divisions into tribes as protectors of the sanctuary (as in Numbers 1-2). This confirms that one purpose of the resettlement of Jerusalem very much had defense in mind. It was necessary in order to ensure the protection of ‘the holy city’ (verses 1, 18), the city which was to be the foundation stone of the new Israel in its devotion to YHWH.
But there was another purpose, specifically brought out in verse 1. There Nehemiah speaks of Jerusalem as ‘the holy city’, something emphasized again in verse 18. Now the term ‘holy city’ had a prophetic background. It depicted the city as purified and made holy, with every vestige of uncleanness removed (Isaiah 52.1). It had in mind the future fulfilment of the purposes of God in bringing about everlasting righteousness (Daniel 9.24). It depicted Jerusalem as the holy and pure city of God. And this was Israel’s vision currently. Once Jerusalem was established as a purified city, free from all idolatry, surely God would begin to act on their behalf. It would be seen as a seal on the binding agreement that they had made with God.
Thus the re-establishment of a populated and religiously pure Jerusalem was not just seen as a political necessity, it could also be seen as being the first stage in bringing about the divine purposes of God. It had the ring about it of Haggai 2.21-22. God was about to work!
We are now provided with a list of the names of those who repopulated the holy city. These joined with those who were already there (some of whose names are given in 1 Chronicles 9). Each of them was important to God, for they were chosen as His genuine people and in order that they might re-establish ‘the holy city’.
11 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.
This verse connects back to 7.73, taking up where that left off. There we found that after the return the priests, Levites, gatekeepers, singers, temple servants and people of Israel ‘dwelt in their cities’. This indicates that they dwelt in many cities, but that would naturally include Jerusalem as Jerusalem would for some good number have been ‘their city.’ Now, however, there was to be a change in that situation. There was to be a wholesale movement into Jerusalem of both the princes of the people, and one tenth of the people who had previously dwelt elsewhere.
2 And the people blessed all the men who willingly offered themselves to dwell at Jerusalem.
Some of the people, like the princes, had voluntarily offered themselves for populating Jerusalem, in spite of the hardships involved, and the people ‘blessed them’. Every volunteer meant one less conscripted person, which was one reason why they blessed them. But to volunteer was also probably seen as a sign of special dedication to God. It was no soft option. It meant an upheaval in their lives and a new beginning. But they had a desire to be the founders of the new Jerusalem, with all its glowing promise. Indeed, so important was this move seen to be that, as with the building of the wall (chapter 3), we are now given a roll-call of those involved. Their names would pass down through the generations. In the same way we too will be called ‘blessed’ if our names are written down in the Lamb’s Book of Life, as potential dwellers in the New Jerusalem, for that city really will be holy.
3 These are the heads of the province who dwelt in Jerusalem. (But in the cities of Judah everyone dwelt in his own possession in their cities—Israelites, priests, Levites, Nethinim, and descendants of Solomon’s servants.)
That is, the chiefs who began to live in Jerusalem from this time forward. They were willing to make a personal sacrifice for the good of the nation. They did it because of their loyalty to God, and as an example to others. A good deal of building work would have to take place to make Jerusalem habitable (‘the houses had not been built’ - 7.4), but again they probably ‘had a mind to work’. A dream was being fulfilled.
Meanwhile the remaining nine tenths of the people continued to dwell in their own cities, ‘everyone in his own possession’, where they possessed houses and land, and this included priests, Levites and Temple servants.
4 Also in Jerusalem dwelt some of the children of Judah and of the children of Benjamin. The children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of Perez; 5 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 Shiloni. 6 All the sons of Perez who dwelt at Jerusalem were four hundred and sixty-eight valiant men.
The roll of honor of those who moved into Jerusalem is now given, and they are divided into their tribes. This division into tribes may indicate their protective role (consider the earlier ‘mustering of the tribes’ in Numbers and in Judges). They were there to watch over the city, just as in the Book of Numbers the tribes had watched over the Tabernacle.
Please notice that of the sons of Judah only sons of Perez are specifically mentioned. This may, of course, be because when the lots were taken a choice was initially made between the sons of Zerah and the sons of Perez, and it was the sons of Perez who were chosen. And these were then chosen out of the sons of Perez. And/or it may be because the sons of Zerah were already there in considerable numbers (1 Chronicles 9.6), because it was their home city.
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 Jeshaiah; 8 and after him Gabbai and Sallai, nine hundred and twenty-eight. 9 Joel the son of Zichri was their overseer, and Judah the son of Senuah was second over the city.
Joel appointed as ‘overseer/officer’ refers to his being given a military responsibility, and not one necessarily limited to Benjamin. Judah was his second in command.
10 Of the priests: Jedaiah the son of Joiarib, and Jachin;
1 Chronicles 9.10 has ‘Jedaiah, and Jehoiarib and Jachin.’ These three seemingly resided in Jerusalem on a part time basis from the first, (as became leading priests), but now had come the time for them to take up full residence. Jehoiarib was seemingly Jedaiah’s father, and he had presumably died in the interim.
Jedaiah was a popular priestly name. One of the families of priests who returned with Zerubbabel was called ‘the sons of Jedaiah’ and a Jedaiah was one of the prominent priests who returned with Zerubbabel (12.6, 19). It was apparently a family name and had here been given to Jedaiah’s grandson, clearly a man of great importance. Jachin was earlier the name of the leader of the twenty first course of priests under David (1 Chronicles 24.17), and was thus a prominent priestly name. Here he too was an important man and priest. The High Priest himself may be unmentioned because he already had full-time residence in Jerusalem.
11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the leader of the house of God.
Also taking up full-time residence in Jerusalem was Seraiah the son of Hilkiah. As a chief priest of the high priestly family of Ahitub (Ahitub was the ruler of the house of God, that is, he was the High Priest (2 Chronicles 31.10, 13)) he would necessarily have had a residence in Jerusalem. Now he was taking up residence full time.
12 Their brethren who did the work of the house were eight hundred and twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,
With these prominent priests came eight hundred and twenty-two other priests who ‘did the work at the house of God’, presumably on a time on, time off, basis. Thus, part of their time they had spent in their cities and part of their time in Jerusalem. Now they were moving into Jerusalem full time. We do not know for certain exactly what was involved in ‘doing the work of the house of God’ as distinguished from what the other priests did. But it may be that it was these who had responsibility for the maintenance of the cult worship in the Temple, while others had a preaching and teaching ministry, and various supervisory roles (such as watching over the gathering of the tithes - 10.38), or even a military role in protecting the holy city.
It will be noted that Pashhur and Immer were two of the four priestly families who returned with Zerubbabel (7.40, 41). The sons of Jedaiah may be seen as represented by Jedaiah and those who came with him (verses 10-11).
13 and his brethren, heads of the fathers’ houses, were two hundred and forty-two; and Amashai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,
With Adaiah came 242 priestly heads of families, who like him had previously resided part time but now took up full time residence. However, as their being ‘chiefs of fathers’ (houses)’ contrasts with those who ‘did the work of the house (of God’ in verse 12, this may indicate that they were captains of priestly military units organized for the defense of the holy city.
14 and their brethren, mighty men of valor, were one hundred and twenty-eight. Their overseer was Zabdiel the son of one of the great men.
And with Amashsai came 128 ‘mighty men of valour’ (which supports the idea that they formed military units), under their officer Zabdiel, the son of Haggedolim. The priests thus provided Jerusalem with a permanently present force able to help in the protection of the city, something which they clearly saw as part of their duties.
This is a reminder that all of God’s people are called on to be both servants and warriors, walking in obedience with His will, and ever ready to defend the truth, ‘always ready to give an answer to all who ask concerning the hope that is in us’ (1 Peter 3.15). We are His servants and engaged in spiritual warfare (Ephesians 6.10-18). And we do well if we volunteer to commit ourselves full time to God’s holy city.
Several Levites also took up permanent residence in Jerusalem in order to aid its new beginning. They would do so with high hopes.
15 Also of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
16 Shabbethai and Jozabad, of the heads of the Levites, had the oversight of the business outside of the house of God;
They had become of primary importance because they had been given oversight of the ‘outward business of the house of God’ (in contrast with ‘the work of the house’ in verse 12.) This may indicate their responsibility for oversight of the gathering of the tithes, and, of course, of the new Temple tax, which would not require their presence in Jerusalem to any large extent, or it may also indicate responsibility for the outward fabric of the Temple, which would require their presence when necessary.
17 Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, the leader who began the thanksgiving with prayer; Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun.
Also, now taking up full time residence in the city was Mattaniah, the son of Mica, the son of Asaph (Asaph was the song leader and musician in the time of David - 1 Chronicles 16.5) had overall responsibility over aspects of Temple worship including the offering of thanksgiving. He was ‘head of the beginning’ of the thanksgiving in prayer. Presumably it was his responsibility to initiate the commencement of the musical worship of thanksgiving.
Abda, a prominent Levite and singer (we know he was prominent because his fuller genealogy is given) also moved full time to Jerusalem.
18 All the Levites in the holy city were two hundred and eighty-four.
Altogether there were now 284 Levites who were newly and permanently resident in Jerusalem, ‘the holy city’, and these no doubt included singers as such are mentioned above. They had great hopes for the future.
In some ways the title gate-keepers gives a wrong impression. These men did not just watch the gates. They held a position of trust and had responsibility for the treasury and the chambers in the Temple (1 Chronicles 9.26), as well as the furniture and worship accessories (fine flour, wine, oil, frankincense and spices - 1 Chronicles 9.29). They had overall responsibility for the security of the Temple area.
19 Moreover the gatekeepers, Akkub, Talmon, and their brethren who kept the gates, were one hundred and seventy-two.
Many of the gate-keepers had had part time residence in Jerusalem (1 Chronicles 9.22, 25 mentions the fact that many of the gate-keepers lived in villages and came into Jerusalem to perform their duties). Now these 172 came to reside their full time, under the leadership of Akkub and Talmon, in order to make their contribution towards the permanent safety of the holy city. Shallum, the chief gate-keeper, and Ahiman, already dwelt full time in Jerusalem (1 Chronicles 9.17, 19).
20 And the rest of Israel, of the priests and Levites, were in all the cities of Judah, everyone in his inheritance.
This still left a residue, which included priests and Levites, living in the all the cities of Judah. We have learned earlier that this residue consisted of nine tenths of the men of Judah. We were not told what proportion of the priests and Levites resided there, but they were among the people as God’s representatives, teaching and guiding, and watching over the collection of tithes.
We now have added to the previous information, which has indicated those who took up residence in Jerusalem, various details concerning residence in Jerusalem and wider Judah.
We already know from 3.26, 31 that the Nethinim (given ones) dwelt in the Ophel. They were lower level Temple servants previously given by the kings for Temple service. They had probably largely been taken as prisoners of war, but were now fully integrated into Israel, and appeared to take pride in their status, as is demonstrated by the number who returned from Exile (7.60). We must remember that they chose to return.
21 But the Nethinim dwelt in Ophel. And Ziha and Gishpa were over the Nethinim.
The Temple servants necessarily lived near the Temple. They lived on the Ophel, probably on the eastern or southern slope of the Temple Mount. They were under the leadership of Ziha and Gishpa. But some may previously have lived outside Jerusalem, coming in and temporarily residing when it was time for them to perform their duties. All now seemingly moved into Jerusalem permanently.
The singers/musicians have already been mentioned in verse 17. Now further details are given concerning them.
22 Also the overseer of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha, of the sons of Asaph, the singers in charge of the service of the house of God..’
Head over the singers/musicians was Uzzi, a ‘son of Asaph’. Asaph was the chief musician in David’s day (1 Chronicles 16.5). Uzzi, along with his fellow-musicians, had responsibility for the use of music in the worship in the Temple.
23 For it was the king’s command concerning them that a certain portion should be for the singers, a quota day by day.
These singers were maintained by the Persian royal house, ‘as every day required’. The king’s expectation would thus be that thereby God would be pleased and would bless the Persian kings. We can compare how they were also relieved from taxes (Ezra 7.24). The Persian kings went to great lengths to keep on the right side of the gods.
24 Pethahiah the son of Meshezabel, of the children of Zerah the son of Judah, was the king’s deputy in all matters concerning the people.
The kings of Persia took an interest in the religious affairs of their subjects (they wanted to ensure that their gods would honor the Persian royal family) and therefore had to hand a representative for Jewish affairs, at this time one named Pethahiah, who presumably lived at the Persian court but maintained a close watch on Jewish affairs on the king’s behalf.
Verse 20 tells us, ‘the residue of Israel, of the priests and the Levites, were all in the cities of Judah, every one in his inheritance.’ We are now therefore given details of some of these, demonstrating that they have again taken up God’s inheritance. They had not, of course, returned to an empty land. The poor of the land, who had been left behind by the Babylonians, and would have been numerous, would have taken possession of these cities (Jeremiah 39.10); as would Jews who returned, having fled before the invasion (Jeremiah 40.11), together with others who were taking advantage of an empty land, while most of southern Judah had been occupied by the Edomites as they fled from the invading Arabs. It would appear also that the Negeb still retained a substantial Judean population. Thus there was a good sprinkling of Jews throughout ancient Judah, although in many cases a lack of leadership. The returnees had settled among all these peoples.
The purpose of listing the towns is seemingly to indicate that Judah had been reoccupied as it was of yore. It is giving an impression of comprehensiveness, ignoring the fact that much of southern Judah was now occupied by the Edomites.
These towns in the former Judean uplands were overall outside the Persian Province of Judah but had seemingly been resettled by the returnees. This is in no way an attempt to list all the towns in Judah. Rather the aim was to indicate how widespread God’s people were throughout the ancient land.
25 And as for the villages with their fields, some of the children of Judah dwelt in Kirjath Arba and its villages, Dibon and its villages, Jekabzeel and its villages; 26 in Jeshua, Moladah, Beth Pelet, 27 Hazar Shual, and Beersheba and its villages; 28 in Ziklag and Meconah and its villages; 29 in En Rimmon, Zorah, Jarmuth, 30 Zanoah, Adullam, and their villages; in Lachish and its fields; in Azekah and its villages. They dwelt from Beersheba to the Valley of Hinnom.
‘As for the villages, with their fields.’ Probably better translated ‘as for the towns with their surrounding countryside.’ ‘Kiriath-arba and its towns’ indicated Hebron and its satellite towns (Judges 1.10), and by this time the area was at least partly Idumaean. The Edomites had occupied a southern Judah devastated by the Babylonian invasion, as they fled from the Arab invasion of Edom.
The Negeb (‘the Dry’) was the southernmost part of ancient Judah, its expansive area forming its southern border. It was on the whole pasture land, being semi-desert, with its towns built at ancient springs, although it had at times been more extensively farmed using irrigation techniques. It would probably not have been so badly affected by the Babylonian invasion.
In contrast with the description of Judah, the cities and towns of Benjamin are detailed, although this may partly indicate how thoroughly Judah had been devastated during and after the capture of Jerusalem. The Benjamites had settled back into their cities and towns north of Jerusalem.
31 Also the children of Benjamin from Geba dwelt in Michmash, Aija, and Bethel, and their villages; 32 in Anathoth, Nob, Ananiah; 33 in Hazor, Ramah, Gittaim; 34 in Hadid, Zeboim, Neballat; 35 in Lod, Ono, and the Valley of Craftsmen.
Geba (meaning ‘a hill’) and Michmash are well known from the activities of Saul (1 Samuel 13.2). Geba was 7 miles north of Jerusalem and was 3 miles from Gibeah. It was previously a Levitical city (Joshua 21.17). It was the site of Saul’s camp during his resistance to the Philistine invasion (1 Samuel 13.23). At one point it was the northernmost town in Judah (2 Kings 23.8). It was mentioned in Isaiah’s description of the Assyrian advance on Jerusalem (Isaiah 10.29).
‘Bethel and its towns’ were well known throughout Israel’s history. It was about 12 miles north of Jerusalem and was known in some form to Abraham and Jacob (Genesis 12.8).
Anathoth was a Benjamite city and the home town of Abiathar (1 Kings 2.26) and Jeremiah (Jeremiah 1.1). It was previously a Levitical city (Joshua 21.18). It was one of the areas affected by Nebuchadnezzar’s march on Jerusalem (Isaiah 10.30). Nob was another such affected area, and was the last stage prior to Jerusalem itself, indicating its nearness to Jerusalem. It was where David ate holy bread while on the run from Saul (1 Samuel 21.6), and where in retaliation Saul slaughtered Ahimelech and his priestly brothers (1 Samuel 22.9-19). Ananiah is between three and four miles north-north-west of Jerusalem.
This Hazor (which simply means ‘village, settlement’) was where Nebuzaradan gathered the prospective exiles after the fall of Jerusalem, and from where he released Jeremiah (Jeremiah 40.1-4). At one stage it was a border fortress of northern Israel (1 Kings 15.17). The non-mention of Mizpah, which was previously prominent in this area, may suggest that it had been laid waste by Nebuchadnezzar in retaliation for the death of Gedaliah (Jeremiah 40.6-41.3).
Lod and Ono are always mentioned together. They are described as built by the Benjamites, in 1 Chronicles 8.12, They were presumably in ‘the plain of Ono’ (Nehemiah 6.2), in which Nehemiah’s opponents intended to trap him. This may be the same as, or contain, ‘the valley of the craftsmen’ (1 Chronicles 4.14). This latter may have obtained its name from woodworking activity carried out there in consequence of its nearness to Joppa, through which timber from Lebanon would be imported.
36 Some of the Judean divisions of Levites were in Benjamin.
Among these Benjamites as previously described were located a few courses of Levites, who would be responsible, among other things, for gathering tithes, and teaching and guiding the people. As God’s servants they were called on to be flexible. YHWH Himself, together with the tithes, were the inheritance of Levi, not some earthly portion of land (Numbers 18.24).
This was not just an appended afterthought. It was a reminder that provision was being made for the fulfilment of the covenant provisions in 10.38-39. The responsibility of the Benjamites towards God was not to be overlooked. (Previously it had been stated that the residue of the Levites were in ‘all the cities of Judah’ - 11.20). It also serves as a connecting verse with chapter 12 where details concerning the Priests and Levites is given.
