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Nehemiah 11

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1 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 the holy city Jerusalem, while nine-tenths remained in the other towns.

2 And the people blessed all those who willingly offered to live in Jerusalem.

3 These are the leaders of the province who lived in Jerusalem; but in the towns of Judah all lived on their property in their towns: Israel, the priests, the Levites, the temple servants, and the descendants of Solomon's servants.

4 And in Jerusalem lived some of the Judahites and of the Benjaminites. Of the Judahites: Athaiah son of Uzziah son of Zechariah son of Amariah son of Shephatiah son of Mahalalel, of the descendants of Perez;

5 and Maaseiah son of Baruch son of Col-hozeh son of Hazaiah son of Adaiah son of Joiarib son of Zechariah son of the Shilonite.

6 All the descendants of Perez who lived in Jerusalem were four hundred sixty-eight valiant warriors.

7 And these are the Benjaminites: Sallu son of Meshullam son of Joed son of Pedaiah son of Kolaiah son of Maaseiah son of Ithiel son of Jeshaiah.

8 And his brothers Gabbai, Sallai: nine hundred twenty-eight.

9 Joel son of Zichri was their overseer; and Judah son of Hassenuah was second in charge of the city.

10 Of the priests: Jedaiah son of Joiarib, Jachin,

11 Seraiah son of Hilkiah son of Meshullam son of Zadok son of Meraioth son of Ahitub, officer of the house of God,

12 and their associates who did the work of the house, eight hundred twenty-two; and Adaiah son of Jeroham son of Pelaliah son of Amzi son of Zechariah son of Pashhur son of Malchijah,

13 and his associates, heads of ancestral houses, two hundred forty-two; and Amashsai son of Azarel son of Ahzai son of Meshillemoth son of Immer,

14 and their associates, valiant warriors, one hundred twenty-eight; their overseer was Zabdiel son of Haggedolim.

15 And of the Levites: Shemaiah son of Hasshub son of Azrikam son of Hashabiah son of Bunni;

16 and Shabbethai and Jozabad, of the leaders of the Levites, who were over the outside work of the house of God;

17 and Mattaniah son of Mica son of Zabdi son of Asaph, who was the leader to begin the thanksgiving in prayer, and Bakbukiah, the second among his associates; and Abda son of Shammua son of Galal son of Jeduthun.

18 All the Levites in the holy city were two hundred eighty-four.

19 The gatekeepers, Akkub, Talmon and their associates, who kept watch at the gates, were one hundred seventy-two.

20 And the rest of Israel, and of the priests and the Levites, were in all the towns of Judah, all of them in their inheritance.

21 But the temple servants lived on Ophel; and Ziha and Gishpa were over the temple servants.

22 The overseer of the Levites in Jerusalem was Uzzi son of Bani son of Hashabiah son of Mattaniah son of Mica, of the descendants of Asaph, the singers, in charge of the work of the house of God.

23 For there was a command from the king concerning them, and a settled provision for the singers, as was required every day.

24 And Pethahiah son of Meshezabel, of the descendants of Zerah son of Judah, was at the king's hand in all matters concerning the people.

25 And as for the villages, with their fields, some of the people of Judah lived in Kiriath-arba and its villages, and in Dibon and its villages, and in Jekabzeel and its villages,

26 and in Jeshua and in Moladah and Beth-pelet,

27 in Hazar-shual, in Beer-sheba and its villages,

28 in Ziklag, in Meconah and its villages,

29 in En-rimmon, in Zorah, in Jarmuth,

30 Zanoah, Adullam, and their villages, Lachish and its fields, and Azekah and its villages. So they camped from Beer-sheba to the valley of Hinnom.

31 The people of Benjamin also lived from Geba onward, at Michmash, Aija, Bethel and its villages,

32 Anathoth, Nob, Ananiah,

33 Hazor, Ramah, Gittaim,

34 Hadid, Zeboim, Neballat,

35 Lod, and Ono, the valley of artisans.

36 And certain divisions of the Levites in Judah were joined to Benjamin.

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The New Revised Standard Version (NRSV)

The New Revised Standard Version (NRSV) is a highly respected English translation of the Bible that was first published in 1989 by the National Council of Churches. It was developed as an update to the Revised Standard Version (RSV) of 1952, with the goal of incorporating the latest biblical scholarship and addressing changes in the English language. The NRSV is renowned for its accuracy, literary quality, and ecumenical approach, making it a preferred choice for both academic study and liturgical use across various Christian denominations.

One of the primary features of the NRSV is its commitment to being a literal, or word-for-word, translation while also ensuring that the text is clear and comprehensible for modern readers. The translation team, which included scholars from diverse religious backgrounds, aimed to produce a text that faithfully represents the original Hebrew, Aramaic, and Greek manuscripts. This dedication to precision and clarity makes the NRSV an excellent resource for in-depth study and theological reflection, as it strives to convey the exact meaning of the original texts.

The NRSV is also notable for its inclusive language, which seeks to reflect the diversity of the contemporary Christian community. The translators took great care to avoid gender-specific language when the original texts did not explicitly require it, making the text more inclusive and accessible to all readers. This approach has been particularly appreciated in academic and liturgical settings, where sensitivity to gender and inclusivity are important considerations. The NRSV’s attention to inclusive language helps ensure that all readers can see themselves reflected in the biblical narrative.

Despite its many strengths, the NRSV has faced some criticism, particularly from those who prefer more traditional translations. Critics argue that the use of inclusive language can sometimes lead to interpretations that differ from the original intent of the texts. Additionally, some conservative scholars and readers feel that the NRSV’s ecumenical approach may result in compromises on certain theological nuances. Nonetheless, the New Revised Standard Version remains a highly valued translation, widely used in churches, seminaries, and universities for its scholarly rigor, literary excellence, and commitment to inclusivity.