And they dwelled: The text now relates how Nehemiah completed the plan he had conceived—to register the people by genealogy so that members of every family could be settled in Jerusalem and the city would not remain desolate, as explained above (7:4–5). After the people undertook to support the priests and the House of God, the leaders remained in Jerusalem, while the rest of the people cast lots and set aside a tithe of the population to live there as well.

And the people blessed: In addition, many volunteered even though the lot had not fallen upon them, and the people blessed them for their generosity of spirit, because living in large cities is difficult, as the Sages taught concerning this.

And these: This refers to those listed below. And in the cities of Judah: The remainder of the people continued living in the cities of Judah, each man on his ancestral property in their cities, where their forefathers had lived before the exile.

And in Jerusalem they dwelled: You should know that the matters recorded here also appear in I Chronicles, chapter 9, but with many variations and apparent contradictions between the two versions. The commentators have offered strange explanations for them; however, all these rough places become level when understood in light of what I have explained: the Book of Ezra is a continuation and completion of Chronicles. Ezra the Scribe joined the Book of Ezra to Chronicles, which he had written previously, and Nehemiah then completed the Book of Ezra. I have already explained that the differences between Chronicles and the earlier biblical books arise because, when Ezra composed Chronicles, he repeated material from the earlier books in order to explain it or add a detail not mentioned there. Thus, his accounts are generally not mere repetitions of the earlier narratives but supplements to them. With God’s help, this principle has enabled me to resolve most of the questions and apparent contradictions in Chronicles. Similarly, when Nehemiah repeated here material that Ezra had already written in Chronicles, he did not merely copy the earlier account but added information that had not been recorded there. Thus, Nehemiah begins, “These are the heads of the province who dwelled in Jerusalem”—these are Nehemiah’s own words. From that point onward, he quotes Ezra’s wording from Chronicles: “And in the cities of Judah they dwelled … and in Jerusalem they dwelled,” thereby informing us that he is quoting the language of Chronicles. There, Ezra wrote, “Some of the descendants of Judah, some of the descendants of Benjamin, and some of the descendants of Ephraim and Manasseh.” Nehemiah omitted this because it had already been recorded there. Here, however, he writes, “Of the descendants of Judah: Athaiah son of Uzziah,” and so forth, whereas Chronicles says, “Uthai son of Ammihud, son of Omri, son of Imri, son of Bani, of the descendants of Perez son of Judah.” Ezra did not record the entire genealogical chain back to Perez, but listed only four generations between Uthai and Perez, omitting the others. Nehemiah found additional distinguished individuals in the genealogical record and inserted two notable ancestors between Athaiah and Amariah—the latter being the Imri mentioned there. Above Amariah, he likewise added Benjamin, who was also a distinguished person, while continuing to omit the remaining ancestors who were not notable figures.

And Maaseiah: In Chronicles (there, verse 5), it says, “And of the Shilonites: Asaiah the firstborn and his sons.” This Asaiah is the Maaseiah mentioned here. Nehemiah found the genealogical record and added clarification to Ezra’s account. The “Shilonite” was a distinguished descendant of Perez who served as the head of the family.

All the descendants of Perez: Chronicles further states, “And of the descendants of Zerah: Jeuel and their brethren—six hundred and ninety.” Nehemiah did not repeat this because it had already been recorded in Chronicles. There, however, Ezra gave only the combined total of the descendants of Perez and Zerah: 690. Nehemiah clarified that the descendants of Perez alone numbered 468. From this, together with the account in Chronicles, we learn that the descendants of Zerah alone numbered 222, making a combined total of 690, exactly as stated in Chronicles.

And these were the descendants of Benjamin: Sallu son of Meshullam: In Chronicles it says, “Sallu son of Meshullam, son of Hodaviah, son of Hassenuah.” Nehemiah found additional distinguished men in Sallu’s genealogy and added that he was the son of Meshullam, son of Joed, and so forth. All these ancestors, extending through Jeshaiah, lived between Meshullam and Hodaviah in the genealogical chain and had been omitted by Ezra. Chronicles also mentions Ibneiah son of Jeroham, Elah son of Uzzi son of Michri, and Meshullam son of Shephatiah, and so forth. Nehemiah omitted all these because he had nothing new to add concerning them, and anyone who read Chronicles already knew of them. He added only to the account in Chronicles the words “and after him, Gabbai and Sallai,” who are not mentioned in Chronicles. There it says, “And their brethren according to their genealogies numbered nine hundred and fifty-six.” Nehemiah teaches us something new: the families of Sallu, Gabbai, and Sallai numbered 928. We can therefore determine that the three additional families mentioned in Chronicles—Ibneiah, Elah, and Meshullam—numbered only twenty-eight people. Together with the 928 members of Sallu’s family, this yields the total recorded in Chronicles.

And Joel, and so forth: This is not mentioned in Chronicles. Nehemiah added information not contained in the earlier book.

Of the priests: In Chronicles (verse 10), it says, “Jedaiah and Jehoiarib.” Nehemiah teaches us that Jedaiah was the son of Jehoiarib, although he and his father were counted as two separate individuals.

Seraiah son of Hilkiah: In Chronicles (verse 11), he is called “Azariah son of Hilkiah, son of Meshullam.” Hilkiah was the father of Seraiah the High Priest, who was executed by Nebuchadnezzar. Seraiah was the father of Jehozadak, the grandfather of Joshua, who served as High Priest in Nehemiah’s time. Azariah was a grandson of Hilkiah through another son, not through Seraiah the High Priest. His principal name was Seraiah, but in Babylonia he was called Azariah, and Ezra therefore recorded that name in Chronicles. Nehemiah corrected and clarified that his original name was Seraiah. The title “ruler of the House of God” does not mean that he was the High Priest, for Joshua son of Jehozadak was the High Priest, as is well known.

And their brethren: Chronicles further lists Adaiah son of Jeroham, and so forth, and Maasai son of Adiel, and so forth, followed by “and their brethren, heads of their ancestral houses—one thousand seven hundred and sixty.” Nehemiah supplements Ezra’s account by specifying the number belonging to each group. He informs us that Jedaiah, Jehoiarib, Jachin, and their brethren, who performed the work of the House—that is, the Temple service and its sacrifices—numbered 822. Second, Adaiah son of Jeroham and his brethren numbered 242. [Nehemiah also added three ancestors to Adaiah son of Jeroham’s genealogy whom Ezra had omitted.] There was also Amashsai son of Azarel son of Ahzai, who is not mentioned in Ezra’s account; Nehemiah completed and clarified the record by stating that his group numbered 128. These groups totaled 1,192. We can therefore determine that Maasai son of Adiel and his brethren, the heads of the ancestral houses, numbered 568. This brings the combined total to 1,760, exactly as stated in Chronicles.

And of the Levites: Chronicles lists Shemaiah son of Hasshub, Bakbakkar, Heresh, Galal, Mattaniah son of Mica son of Zichri son of Asaph, Obadiah son of Shemaiah son of Galal son of Jeduthun, and Berechiah son of Asa son of Elkanah, who lived in the settlements of the Netophathites. It explains neither their respective duties nor their numbers. Nehemiah therefore clarified that Shemaiah son of Hasshub supervised the external work of the House, such as repairs to the Temple structure and the wood for the altar that was brought from outside, as Rashi explains. He also informs us that Shabbethai and Jozabad, whom Ezra did not mention in Chronicles, served together with him. Nehemiah further extended Shemaiah’s genealogy by adding “son of Bunni.” Shemaiah was descended from Merari, as stated in Chronicles. Ezra had mentioned Hashabiah, the head of the genealogical line recorded there (I Chronicles 6:30), while Nehemiah identified the more prominent ancestor Bunni, mentioned there in verse 31, who lived four generations before Hashabiah.

Also: Ezra listed Bakbakkar, Heresh, Galal, and Mattaniah in that order, implying that Bakbakkar held a higher rank than Mattaniah. Nehemiah therefore informs us that Mattaniah actually ranked first. This is the meaning of “Mattaniah, the chief, who began”: he was first and held the leading position before Bakbakkar, Heresh, and Galal. His function was “thanksgiving and prayer,” meaning that he led the people in giving thanks and praying. Bakbakkiah was second among his brethren, ranking immediately after Mattaniah and above the other brethren listed in Chronicles—Heresh and Galal—who ranked after Bakbakkiah. Alternatively, “Judah for prayer” may be a personal name: he may have been called “Judah-for-Prayer,” or these may be two separate names, Judah and Letephillah. We similarly find in I Chronicles 25 that Giddalti, Romamti-ezer, and Joshbekashah are all names of individuals. According to this interpretation, he is the same person described below (12:8) as being “over the thanksgiving songs.” The meaning would then be: Mattaniah was the first and chief; Judah-for-Prayer and Bakbakkiah ranked second among their brethren—that is, immediately after Mattaniah. Nehemiah then provides their number, which Chronicles does not record. Together with Abda son of Shammua—the Obadiah son of Shemaiah son of Galal son of Jeduthun mentioned in Chronicles—the Levites numbered 284. The phrase “all the Levites in the holy city” excludes from this count Berechiah son of Asa, whom Chronicles says lived in the settlements of the Netophathites, outside Jerusalem.

And the gatekeepers: Chronicles (verse 17) lists the gatekeepers Shallum, Akkub, Talmon, and Ahiman but does not state their number. Nehemiah therefore explains that the gatekeepers Akkub and Talmon, together with their brethren—namely, Shallum and Ahiman—numbered 172. This number was necessary because, when divided among the seven days of the week, it provided twenty-four Levites for each day, corresponding to the twenty-four watches that guarded the Temple, in addition to the four leaders—Shallum, Akkub, Talmon, and Ahiman—listed in Chronicles.

And the overseer of the Levites: This too is not mentioned in Chronicles, just as it does not mention the overseer of Judah and Benjamin (verse 9) or the overseer of the priests (verse 12). Of the descendants of Asaph, the singers, over the work: He was descended from Asaph, whose family had possessed the privilege, from the days of King David, of serving as overseers of the work of the House of God. The word neged is related to nagid, “leader,” and is an abstract noun denoting leadership or supervision.

For the king’s commandment concerning them: King David had commanded that they should always serve as leaders and overseers, for this entire arrangement had been established from David’s time, as stated there in Chronicles. And there was an appointed master over the singers: He was also an expert in the art of song who taught and supervised the singers day by day, determining which song they should sing and which melody they should perform each day. He was a master of the musical art; the word amanah is related to the expression “the work of a skilled craftsman,” meaning someone proficient in his craft. Alternatively, “the king’s commandment concerning them” means that because they had possessed this privilege since the days of David, the Persian king likewise confirmed their right and commanded that they remain responsible for the service of the House of God.

And Pethahiah: He was appointed by the king over all matters concerning the needs of the people—affairs outside the service of the House of God.

And as for the villages: After identifying those who lived in Jerusalem, the text returns to its earlier statement that in the cities of Judah, each person lived on his ancestral property. The descendants of Judah lived in the cities of Judah, while the descendants of Benjamin lived in the cities of Benjamin.

And divisions of the Levites: That is, they were divided between Judah and Benjamin; the preposition lamed applies to the preceding phrase as well. Some settled among the descendants of Judah and others among the descendants of Benjamin. The Levites had received their cities from the other tribes, since the cities within the territories of Judah and Benjamin had been assigned to the priests (Joshua 21:4). Because the Levites could not settle in their own allotted cities, which were far from Jerusalem, they settled among Judah and Benjamin, as stated below (12:29), that the Levites built villages for themselves around Jerusalem.