“[The descendants of the Benjamites…lived] in Hazor, Ramah and Gittaim, in Hadid, Zeboim and Neballat, in Lod and Ono, and in Ge Harashim.

Some of the divisions of the Levites of Judah settled in Benjamin.”

Nehemiah 11:33-36

Last time we began with some cities in which the Benjaminites inhabited, grateful we can pour out His goodness stored up in us. Today we continue on with several new towns.

First up is Hazor, a collective form of chatser – court, enclosure, village. I like the idea of multiple courts forming a village for the name of this town. As I am remembering starting back up a school year, what we can do together far, far exceeds what we can do on our own.

Next we have Ramah, which means height and is the same as the noun in its form, ramah: a high place, seat of idolatry. I’ve been thinking how, while all sin comes from dethroning God, this meaning of idolatry can look unique to each person. Likely because the ways in which we’ve sinned and been sinned against differ. I am personally most tempted toward idolatry when desiring comfort from something other than God. For you it might mean when you feel the need for power or control, or when your bank account looks low, or jealousy kicks in.

Whatever it is, friends, it does not belong at that height and neither do we. High places were built to worship false gods. Let’s dethrone every lie.

Our next city, Gittaim, means double wine press (from gath – winepress). I like this imagery of fruit, staying connected to the Vine, surrendering at harvest, providing drink for others. What do you think double winepress is about? Double the amount we have to offer? Hosting an even bigger table?

Our next city is Hadid, which means a peak, from chadad – to be sharp, keen, to be fierce, sharpen. Interesting, more definitions to do with height.

Sharp and fierce might have some negative connotations, but when needed, they are important qualities in instruments and people. I want my scissors to cut, and I want someone whose job it is to protect others to be fierce in their love in that moment.

“The summit of Tel Hadid is at 147m above sea level, while the valley of Nahal Natuf north of the hill is at 77m – a steep 70 m height difference which gave the city a natural defense.” source

So a city named Height is at an elevation. And did you note how that gave the inhabitants and natural defense against their enemies? Seems as if this is the proper use of a peak – to protect and defend from evil.

Next we have Zeboim, which is plural for tsabua – colored, variegated, speckled, dyed, hyena. I had no idea the biblical meaning of hyena:

“The hyena of Palestine is the striped hyena (Hyaena striata)…[and have] four toes on each foot, instead of four behind and five in front, as in most of the order.” This makes sense that it’s included in the variegated color definition.”

“The hyena is a nocturnal animal, rarely seen though fairly abundant, powerful but cowardly, a feeder on carrion and addicted to grave-robbing. The last habit in particular has won it the abhorrence of the natives of the countries which it inhabits.”

“In the passage cited in Ecclus, it is to be noted that it is to the hyena that the rich man is compared. The jaws and teeth of the hyena are exceedingly strong and fitted for crushing bones which have resisted the efforts of dogs and jackals. Its dens are in desolate places and are littered with fragments of skeletons.”

“‘Is my heritage unto me as a speckled bird of prey?’ (Jeremiah 12:9) becomes a more striking passage if the Septuagint is followed, ‘Is my heritage unto me as a hyena’s den?'” (Source)

I regularly remind myself the Jesus we follow brought life, not death. The ministry He gave His followers was one of washing feet and carrying crosses, not demanding rights or brute force. The weapons we fight with are not the weapons of the world. But, oh, the power.

Next we have Neballat, which comes from nabal – foolish, senseless, wicked, vile; and lat – secrecy, mystery, incantation. Well, these are not positive definitions. You definitely don’t want to mix incantations with foolishness. Evil is real.

Lod is our next city and gives us no trail to explore, so on we go to Ono which means vigorous, from on – vigor, wealth, maturity, might, strength, virility, force. Interesting after talking about how God’s Kingdom is about sacrifice not force, we have a city whose name means just that. So we get to explore the positives of might and strength.

I guess I’m just grateful we have a mighty God Who isn’t intimidated by His followers’ strength. His is a mature force, not needing others to be small so He can feel big. He grows us up, more in His image, which looks nothing like a doormat and everything like genuine strength.

Ge Harashim is next, which means “Valley of Craftsmen” from cheresh – cunning. I’ve been thinking about how the word craftsman in this situation comes from the word cunning. What do you think the two have to do with each other? It must involve seeing something for how it could be rather than what it is. Seeing a slab of wood as a table and chairs, or a redeemed sinner as beautiful workmanship.

Our final word in this section is how some of the divisions of Levites settled in Benjamin. Divisions here means escape, portion, course; from chalaq – deal, divide, distribute, flatter, to be smooth (as smooth stones were used for lots), take away a portion, separate self.

In our case, it refers to David dividing up the Levites’ duties before the Kingdom split and our exiles went into…exile.

“When David got to be an old man, he made his son Solomon king over Israel.

At the same time he brought together all the leaders of Israel, the priests, and the Levites. The Levites thirty years and older were counted; the total was thirty-eight thousand.

David sorted them into work groups:

‘Twenty-four thousand are in charge of administering worship in the sanctuary; six thousand are officials and judges; four thousand are security guards; and four thousand are to serve in the orchestra, praising God with instruments that I have provided for praise.‘

David then divided the Levites into groupings named after the sons of Levi: Gershon, Kohath, and Merari.“

1 Chronicles 23:1-6 (MSG)

The Levites were divided into “work groups.” From the praise team to security guards, they each had their role in Temple.

“From now on the assigned work of the Levites was to assist Aaron’s sons in the work of worship in God’s house: maintain courtyards and closets, keep the furniture and utensils of worship clean, take care of any extra work needed in the work of worship, and provide bread for the table and flour for the Meal Offerings and the unraised wafers—all baking and mixing, all measuring and weighing.”

“Also they were to be present for morning prayers, thanking and praising God, for evening prayers, and at the service of Whole-Burnt-Offerings to God on Sabbath, at New Moons, and at all festivals. They were on regular duty to serve God according to their assignment and the required number.“

They were also divided according to the sons of Levi: Gershon, Kohath, and Merry.

“In short, the Levites, with the sons of Aaron as their companions in the ministry of holy worship, were responsible for everything that had to do with worship: the place and times and ordering of worship.“

1 Chronicles 23:28-32 (MSG)

So these divisions had everything to do with fulfilling the task God had given them. It was their portion from Him, their “regular duty to serve God according to their assignment.”

May we follow suit.

“The descendants of the Benjamites from Geba lived in Mikmash, Aija, Bethel and its settlements, in Anathoth, Nob and Ananiah…”

Nehemiah 11:31 – 32

Last time we saw more cities where the descendants of Judah settled after returning and rebuilding Temple and the city wall. Today we see some cities in which the other tribe, the Benjaminites, settled.

First we have Geba which comes from gabia – cup, bowl, pitchers, pot; convex, goblet, calyx of a flower. If, like me, you aren’t up on botany definitions, the calyx is “the sepals of a flower…that enclose…the petals and form…a protective layer around a flower in bud (source).”

In the above picture of the tulip, the calyx is the green part on the petals which protects it before it begins to bud.

Before budding, the job of the calyx is protection. But after, it seems as if its purpose is to help form that cup-like structure from our definition.

So much can be poured into a cup – too many destructive options, you may argue. But the purpose of all those convex structures in the definition is to pour back out what is in. A goblet, pitcher, pot, bowl all have something to offer which can satisfy hunger and thirst. And when what we have stored up in us is life-giving, it will pour forth on others.

One of the reasons I know the above is true is because I was the beneficiary of it at church this week. And it ties into our next city Mikmash, which comes from kamas – to store up, store away; figuratively in the memory. Our church held a funeral Saturday for a friend’s mother who died of Alzheimer’s. This is particularly poignant for me as our extended family is dealing with a similar issue.

Although she just buried her mom, this friend poured forth comfort as I processed with her. A beautiful example of comforting others from the comfort we’ve received from God. She described losing her mom to this disease as grief upon grief. There’s something about those stored up memories which makes us who we are, isn’t there?

I don’t know why our city in today’s verse was named To Store Up, but it will matter forever that we store away His Word, and store up treasures in heaven.

Next up is Aija, which comes from iy – a heap of ruins. Iy is from avah – bend, twist, pervert, make crooked, do wickedly. The image of a winding road popped up while I was looking for something crooked. Bending and twisting are not negative. In fact, they are a necessary component of a healthy body.

However, a crooked path is used several times in the Word in a negative sense:

Trust in the Lord with all your heart
    and lean not on your own understanding;
in all your ways submit to him,
    and he will make your paths straight.

Proverbs 3:5-6

That’s probably because it was written in a time without a Department of Transportation and paved highways. It doesn’t matter that your path is winding when you’re in a several-thousand-dollar vehicle, traveling 70 miles an hour on an asphalt road. It is much more difficult when you’re clearing the road of tree branches, working through debris, and traveling in dangerous areas in which people with crooked intentions could hide.

“A voice of one calling:
‘In the wilderness prepare
    the way for the Lord;
make straight in the desert
    a highway for our God.
Every valley shall be raised up,
    every mountain and hill made low;
the rough ground shall become level,
    the rugged places a plain.
And the glory of the Lord will be revealed,
    and all people will see it together.
For the mouth of the Lord has spoken.’”

Isaiah 40:3-5

In order to make a straight path for the King, the ground must be leveled and prepared. In order to walk a straight path, the Path of Wisdom, we avoid the sin that so easily entangles. We can ask He would break our hearts when it enters our minds and His ways would look like pure freedom to us. Following a straight path keeps us from tripping.

Next up is Anathoth, which comes from Anath, father of Shamgar. Interestingly, when Shamgar is mentioned in Deborah’s song in Judges 5, winding paths are noted:

“In the days of Shamgar son of Anath,
    in the days of Jael, the highways were abandoned;
    travelers took to winding paths.
Villagers in Israel would not fight…”

Judges 5:6 – 7a

The reason for those winding paths? Because of the people’s fear of meeting their enemies on the highway. (Source) But Anath, Shamgar’s father, and the root word for our city name, comes from anah – to sing, shout, testify, announce, pay attention, respond, bear witness.

Yes. It’s not that we don’t have fear, or that we go looking to confront the enemy in our paths, it’s that we get to sing, shout, and announce to others what He’s done for us. Because of the complete acceptance and freedom from His blood, we can pay attention in our lives and bear witness. Which leads us to our next city.

It is Nob, whose definition takes us two separate directions. It comes from naar – abhor, spurn, abandon, make void, reject; but has a “see also” nob – to produce fruit, praise. When we pay attention, we can focus on who is abandoned, rejected in our day. We get to make changes to spurn injustice and void dysfunction.

Finally today we have Ananiah which comes from anan – to bring, practice soothsaying, enchanter, observer of times, sorcerer; from anan – to figuratively cloud over, act covertly. We’ve seen this word before, remembering the people of God have no need for magic or clouding over. We simply get to live as children of the day, working while it is still light.

One source pointed out this city’s name likely means “whom the Lord covers or guards.” (Source) Praise Him, because of the Cross, that is us.

“…[Some of the people of Judah lived] in Ziklag, in Mekonah and its settlements, in En Rimmon, in Zorah, in Jarmuth, Zanoah, Adullam and their villages, in Lachish and its fields, and in Azekah and its settlements. So they were living all the way from Beersheba to the Valley of Hinnom.”

Nehemiah 11:28-30

Last time we saw five city names in which our returned exiles inhabited, including a significant one, Beersheba. Today we continue on with more cities.

While nine are listed, four city names, Ziklag, Mekonah, Adullam, and Lachish, do not have known origins to further explore. Which puts us with En Rimmon up first. It means “spring of a pomegranate” from ayin (an eye, appearance, broad, concern, eyebrow, glare, disregard, generous, gleam, please, see, sleep, selfish, outward appearance, sparkling), and rimmon (pomegranate) from ramam – to exalt, lift up self, mount up, rise.

I looked up the significance of pomegranates in the Bible. Most suggest it represents fruitfulness and blessing. Some believe the 613 seeds in the fruit represent the 613 Torah laws. (Source) Either way, this beautiful and nutritious fruit was available to the children of God in the Promised Land. To name a city Spring of a Pomegranate denotes its overflowing blessing.

The next city which has a meaning to explore is Zorah, whose only definition is “a city exchanged by Judah and Dan.” This makes sense as it is first mentioned in Joshua 15:33 in the tribe of Dan, but later in Joshua 19:41, it’s listed under Judah. Interestingly, it is also the birthplace of the judge, Samson (Judges 13:2,25; Source).

Zorah’s root word is tsaraath, which means leprosy, scab, hornet. What a stark contrast from our previous word denoting overflowing fruitfulness and blessing. At least, that is likely how it would be taken by most. One a disease which labels you unclean and unfit for Temple or relationship inside the camp. Another the result of a wound, which many would not seek out. And the final one used most often in reference to God chasing out a people (Source).

Do you think in these terms in your daily life? This thing is a good blessing from God? This one is not – in fact, it might be a curse? Me, too. But when we remind ourselves our faithful Father must allow some pruning to become ever more fruitful, we can see both as gifts.

Our next city is Jarmuth, which comes from rum – to rise, be high or exalted, become proud, bold, defiantly, haughty, set apart, tall, uplifted, triumphant. And the following is Zanoah, which comes from zanach – rejected, spurn, cast away, remove, fail, forsake.

Once again, some contrasting definitions. One speaks to boldness, rising, being uplifted; the other thrown out and forgotten. Aren’t you so glad that, when the first definition describes you as less uplifted by God and more defiantly haughty and proud, Yahweh’s answer is not to reject us? As His children, He may let us fail, but He won’t forsake us.

So, asking myself at the same time, is that our reaction toward others? While never questioning our intolerance for evil, or our willingness to directly confront, do we also boldly love and refuse to reject? I see so many do this well. I want to be among them.

Now we come to Azekah, which comes from azaq – tilled, to dig about, to fence about. Does that phrase “to fence about” seem somewhat odd to you? Fences, of course, are neutral. They help keep things in – like livestock and pets – and other things out – like unwelcome intruders. So what do we make of a city’s name being “fencing about?” Hopefully, it was because its residents celebrated the good and kept out the destructive.

Our final phrase in today’s verses is “they dwelt (chanah – to decline, bend down, encamp, pitch, abide in tents) from Beersheba to the Valley of Hinnom.” To give us context, let’s use the same map from last time, when we saw the phrase, “From Dan to Beersheba:”

Apparently this group of returned exiles settled as far south as Beersheba, but only as far north as this valley just outside Jerusalem. In Hebrew Valley of the Son of Hinnom is Gay (valley) Hinnom or Ge-Hinnom, later known as Gehenna (Source).

Solomon put up idolatrous high places in this valley (1 Kings 11:7) and Kings Ahaz and Manasseh led in child sacrifices to both Molech and Chemosh (2 Kings 16:3, 2 Chronicles 28:3). (Source) So, basically, a place known for destruction.

They have built the high places of Topheth in the Valley of Ben Hinnom 

to burn their sons and daughters in the fire—

something I did not command,

nor did it enter my mind.

Jeremiah 7:31

Jesus also refers to this valley:

“If your hand causes you to stumble, cut it off.

It is better for you to enter life maimed than with two hands to go into hell [Gehenna], 

where the fire never goes out.”

Mark 9:43

“In Jesus’ day, [Gehenna] was…the city’s garbage dump, where a fire was always burning to consume anything thrown on the pile…It was also a place where, down through the centuries, many have been buried. (Source)

This was a place people shuddered to think about. How much more a place of eternal agony – eternal separation from all Good, anything Beautiful, from God? Yes, eternity matters.

For our purposes today, these returned exiles dwelt up to this valley of destruction. And dwelt here is “bend down, encamp, pitch, abide in tents.” It’s where they set up camp.

Makes me think of how Paul calls our bodies earthly tents. Not because they’re unimportant, but because they’re not the permanent shelters in which we will dwell forever.

May we seek to dwell in the Shelter of the Most High.

“…[Some of the people of Judah lived] in Jeshua, in Moladah, in Beth Pelet, in Hazar Shual, in Beersheba and its settlements…”

Nehemiah 11:26 – 27

Last time we saw surrounding villages in which people of Judah inhabited. Today we see five new cities and their name meanings.

Jeshua is up first, which you may know is the name for Joshua meaning “the LORD is salvation.” It is from YHVH and yasha – to deliver, avenge, bring salvation, bring victory, help, save, victorious, to be open, wide and free, to be safe.

Welp, this is an intense beginning village name for our verses. I think it’s beautiful how, throughout the pages of Scripture, we see that salvation belongs to our God. He saves, He brings victory, His salvation is freedom. I suppose we cannot be reminded enough.

Moladah is our second village listed, and its name comes from yalad – birth, to bear, bring forth, beget. I’ve been thinking of all the ways humanity brings forth new life. While only women are privileged to give birth to human life, we all get to bring forth creativity: relationships, projects, skills, businesses, clubs, non-profits, art and literature and music and dance in the image of our Creator God. Love and joy beget love and joy in a beautiful dance for eternity.

Beth Pelet is up next, and its name means “a place of escape.” It comes from bayith (house) and palyit – escaped one, fugitive, refugee. Whoo, this one’s meaning is dense. I wonder who ran to this collection of homes and named it such?

This meaning is also interesting at a time when U.S. politics seems quite divided about immigration. Particularly DACA recipients – children of those who immigrated to America and their ability to receive legal status. The good news is, if you believe this is needed, ministries have made it easy to speak up.

How about in our relationships? Who do you know who is a place of refuge for you? In whose presence you can relax and let down your guard? Have you been that safe space for others?

I was thinking of the imagery of fortresses and strongholds in the Bible. How in times of battle, the people could run to these places to escape slinging arrows. No matter our personal situation, His presence can be our place of escape:

The name of the Lord is a fortified tower;
    the righteous run to it and are safe.

Proverbs 18:10

Hazar Shual is listed next, and it means “village of the fox.” It comes from chatser (from last time: enclosure, court, yard; from chatsar – to sound a trumpet) and shual – fox, jackal; same as shoal – to hollow hand, handful.

I don’t know about you, but when I hear the word handful, it makes me think of an ornery child. Combine that with this definition of a fox, with its connotations for being sly, and you may have a mental image of someone difficult to deal with. Don’t you wonder why this city was called The Yard of the Fox?

How does this make you examine your willingness to let the Spirit work through you with those who are difficult in your life? How about the idea that you are that difficult person for someone else? May we have no tolerance for evil and a Spirit-willingness to deal with difficult.

Finally today we have the city of Beersheba whose name means “well of Seven.” It comes from sheba (seven) and beer – well, pit. Remember talking about the significance of Hebron? Well, now we can dive a bit into the same for Beersheba, for it is a city mentioned frequently in the Old Testament.

Just like Hebron, the first mention of Beersheba is in the Book of Beginnings, Genesis, with Abraham in a conflict over a well:

So Abraham brought sheep and cattle and gave them to Abimelek, and the two men made a treaty. 

Abraham set apart seven ewe lambs from the flock, and Abimelek asked Abraham,

“What is the meaning of these seven ewe lambs you have set apart by themselves?”

He replied, “Accept these seven lambs from my hand as a witness that I dug this well.”

So that place was called Beersheba, because the two men swore an oath there.

After the treaty had been made at Beersheba…

Abraham planted a tamarisk tree in Beersheba,

and there he called on the name of the Lord, the Eternal God [El Olam].

Genesis 21:27-33

Abraham’s son, Isaac, also had disputes over water and wells. And Beersheba was a place of significance for Isaac’s son, Jacob, as well:

“So Israel [Jacob] set out with all that was his, and when he reached Beersheba,

he offered sacrifices to the God of his father Isaac.

And God spoke to Israel in a vision at night and said,

‘Jacob! Jacob!’

‘Here I am,’ he replied.

‘I am God, the God of your father,’ he said.

‘Do not be afraid to go down to Egypt, for I will make you into a great nation there. 

I will go down to Egypt with you, and I will surely bring you back again. 

And Joseph’s own hand will close your eyes.’

Then Jacob left Beersheba, and Israel’s sons took their father Jacob

and their children and their wives in the carts that Pharaoh had sent to transport him.”

Genesis 46:1-5

Beersheba (along with two of the above four cities) were originally given to the tribe of Simeon:

The second lot came out for the tribe of Simeon according to its clans.

Their inheritance lay within the territory of Judah. 

It included:

Beersheba (or Sheba), Moladah, Hazar Shual…

Joshua 19:1-5

Most of the other Scriptures using the city name Beersheba use it in a regional context : “From Dan to Beersheba.”

As you can see, this was used to describe the territory as far north of Jerusalem as Dan, and south as Beersheba. It was the final place to drink and water your animals before traveling into the Negev desert (source). As such, it makes sense a well would have such significance.

It’s rare for me to think about a well without picturing the Samaritan woman at the well, who had a life-changing, mission-catalyzing encounter with our Living Water.

If it’s true He is a Spring of Water which never runs dry, and, if drinking from, we will never thirst again, we can abandon our scarcity mentality. He is salvation, a place of refuge, for all.

“As for the surrounding villages with their open fields, some of the people of Judah lived in Kiriath-arba with its settlements, Dibon with its settlements, and Jekabzeel with its villages.” 

Nehemiah 11:25 NLT

Last time we met Pethahiah, the advisor to the king for all public affairs. Things such as complaints, petitions, and civil disputes. We reminded ourselves of the need to share without giving full vent, and how we shine, reflections of our radiant God. Today we see some of the surrounding areas in which the people of Judah also populated.

Surrounding villages in our verse is chatser – enclosure, court, yard; from chatsar – to sound a trumpet. With their open fields is the word sadeh – fields, land, battlefield, territory, wild, to spread out. Interesting use of things associated with war, huh? Trumpets sounding, battlefields, wild territories.

What do we make of taking over land by force? Owning soil, land meant to be wild and spread out and belonging only to God? The eighth and tenth commandments (Do not steal and Do not covet your neighbor’s possessions) seem to assume private ownership. And Yahweh parceled out the Promised Land to His people.

And yet:

“The land must never be sold on a permanent basis, for the land belongs to me.

You are only foreigners and tenant farmers working for me.”

Leviticus 25:23 NLT

God gave His people many ways to steward the land that helps care for the sojourner, orphan, and widow, and give the land adequate rest. As well as ways to prevent generational poverty.

But for those of us living in a highly non-agrarian society, I wonder what it looks like to have a more open hand with all this? To not assume because a title and deed say a certain square feet of dirt belongs to you that you are the one calling all the shots? To genuinely believe the land belongs to Him?

I don’t have answers as someone who has bought a home and the land therein. But the word for the people of Judah living in these areas is our familiar yashab – to dwell, abide. Keeping in mind abiding in Jesus as foremost, with out citizenship in heaven our priority, will likely help us flesh this out in our day.

Unfortunately, we do not get to leave behind land wars as we journey on. We now come in our verse to three specific regions, along with their surrounding settlements. Kiriath-arba is first, which is the old name for the city of Hebron.

I hadn’t thought much of the historical significance of the city of Hebron. However, since Abraham purchased it as a place to bury Sarah, it is a city with enormous biblical and historical significance. Not only for Jews and Christians, but those of the Muslim faith as well, as Abraham is a sacred prophet for them. (Source 1 and Source 2)

Biblically speaking, Hebron was given to Caleb and his descendants by Joshua:

“So Joshua blessed Caleb son of Jephunneh and gave Hebron to him as his portion of land. 

Hebron still belongs to the descendants of Caleb son of Jephunneh the Kenizzite

because he wholeheartedly followed the Lord, the God of Israel.“

Joshua 14:13-14 NLT

Additionally, David was anointed as King in the city of Hebron:

After this, David asked the Lord, “Should I move back to one of the towns of Judah?”

“Yes,” the Lord replied.

Then David asked, “Which town should I go to?”

“To Hebron,” the Lord answered.

David’s two wives were Ahinoam from Jezreel and Abigail, the widow of Nabal from Carmel.

So David and his wives and his men and their families all moved to Judah,

and they settled in the villages near Hebron. 

Then the men of Judah came to David and anointed him king over the people of Judah.

2 Samuel 2:1-4a NLT

Significant city, huh? And speaking of battlefield and Hebron, here is just a glimpse historically:

“Jews lived in Hebron continuously throughout the Byzantine, Arab, Mameluke and Ottoman periods…

Upon capturing the city in 1100, the Crusaders expelled the Jewish community, and converted the mosque at the Tomb back into a church…

The Ottoman Turks’ conquest of the city in 1517 was marked by a violent pogrom which included many deaths, rapes, and the plundering of Jewish homes…

On August 23, 1929, local Arabs devastated the Jewish community…According to the Encyclopedia Judaica:

‘The assault was well planned, and its aim was well defined: the elimination of the Jewish settlement of Hebron…Sixty-seven were killed, 60 wounded, the community was destroyed, synagogues razed, and Torah scrolls burned.'” (Source)

Indeed, this notion of conquering people to forcefully take land is evident. But back to Hebron’s original name, Kiriath-arba. It means “the city of four” and is likely due to “the fact that the city is built on four hills.” (Source)

The name comes from arba (four) and qiryah – town, fortress. The root of qiryah is qarah which means “appoint, encounter, meet, befall, accidentally come upon, impose timbers (roof or floor).”

The thing is, settlements, villages, towns, cities are of God. A pulling together of people who purpose to live life beside each other, trade with or shop from one another, and worship, celebrate, feast, fast, marry and bury in proximity. The Word of God begins in a Garden with a family, and ends in a City with a new Family. This meeting, encountering one another in all of life, is from Him.

The phrase “and its settlements” is used next for this city and the following. The Hebrew word is bath, meaning “daughter, branches, maiden, apple of the eye.” Interesting meaning for settlements, don’t you think?

But I suppose if the above-mentioned living is what takes place there, it doesn’t matter whether people accidentally happen upon or purposely seek out a certain settlement. That soil will be as dear to those choosing to work it as a beloved daughter.

The next city listed is Dibon, whose name comes from dub – to pine away, sorrow, mope. Kinda makes you wonder what happened there to have inherited such a name. So, in a spirit of personally feeling bleh due to typing this on a cloudy, rainy day, what types of sorrows tempt you to mope? Is it loss of a certain thing or the attention of a loved one? Changes or constant sameness? Others’ words or your own thoughts?

Perhaps it might help to think of “apple of the eye” mentioned above. After all, Dibon’s settlements (bath) are included in this mopey section. Have you ever looked up the four verses which use the phrase? Me either. Let’s do it together:

He found him in a desert land,
And in the howling wasteland of a wilderness;
He encircled him, He cared for him,
He guarded him as the apple of His eye

Deuteronomy 32:10

Keep me as the apple of your eye;
    hide me in the shadow of your wings

Psalm 17:8

Keep my commandments and live,
And my teaching as the apple of your eye.

Proverbs 7:2

For the Lord of armies says this:

“After glory He has sent me against the nations that plunder you,

for the one who touches you, touches the apple of His eye

Zechariah 2:8

Seems as though when we belong to Him through Jesus, we’re pretty loved, fought for, and protected. His eye is on the sparrow and He watches over us.

The first three verses above use the Hebrew word ishon for apple of eye, and Zechariah uses babah. But they both refer to the pupil, the center part which controls how much light gets in the eye.

When we regularly, daily soak in His extravagant love for us, we are keeping our focus on Light. Truth. An opportunity to seek good and avoid every kind of evil. If your eyes are single, your whole body will be full of light. The focus of our gaze affects us. Having a single eye for Him and His kingdom can help cut through the darkness.

The final city in our verse in which those of Judah inhabited is Jekabzeel, which means “God gathers.” It’s from el and qabats – to collect, assemble, meet, rally, heap, surely take up.

God not only gathers us in settlements, villages, towns, and cities, but in families, friendships, communities. We know we cannot do this life on our own, and He makes provision to help rally us with one another. On our own, we falter, but assembled, we can surely take up our crosses and follow Him.

Thank God He gathers.

“Pethahiah son of Meshezabel, a descendant of Zerah son of Judah, was the royal adviser in all matters of public administration.”

Nehemiah 11:24 NLT

Last time we met Uzzi, in charge of the musicians, who had their daily allotment from the king to minister at Temple. Today we see Pethahiah, in charge of public affairs.

Pethahiah’s name means “Yah has opened” from Yah and pathach – appear, to open, break forth, draw out, let go free, engrave, loose self, to loosen, begin, plough, carve, put off, ungird, unstop, have vent.

It makes me think of the tongue being set loose – both in a healing way and an unhealthy one. To draw out, open up, someone’s heart and feelings, hurts and joys, is an incredible privilege. When others share their journey with us, may we treat it as sacred. Particularly if Yah is the One at work in a life, stirring up memories and applying His Word for freedom, physiologically carving, plowing fresh neural pathways in the brain to deal with pain or trauma, in a very real way renewing our minds with Truth.

Unfortunately, it seems the other option for pathach is running free, having full vent to our emotions. To let go of restraint, loose self from discernment or the good of others. Yeesh, a tough balance of healing and hurting, allowing God to mend versus trusting self to self.

We’re fortunately given Pathahiah’s father’s name, Meshezabel, which means “God delivers.” It comes from el and shezab (to deliver) from azab – leave, abandon, loose, forsake, commit self, fail, fortify, help, leave destitute, refuse, permit.

We can relax a bit when we see loosing ourselves in the context of El Elyon, God Most High. If it is Yah Who opens, God Who delivers, we can know He will not lead us in ways contrary to His perfect character. When we’re delivered by God, we forsake what harms us and others, loosing ourselves from sin and its grip.

Because we are creatures, we will be mastered by something. Learning to leave destitute what we know from experience are cruel masters is what allows the sun of righteousness to rise in our lives, with healing in its wings.

Pathahiah’s grandfather is Zerah, which comes from the word zerach, meaning “dawning, shining, rising;” from zarach – to rise, come forth, broke, dawn, shone, to irradiate (or shoot forth beams), to rise (as the sun).

I’m struck by the “shoot forth beams” part, aren’t you? Sounds superhero-esque. But in a spiritual sense, it isn’t far fetched:

“Those who look to him are radiant;
    their faces are never covered with shame.”

Psalm 34:5

“He will make your righteous reward shine like the dawn,
    your vindication like the noonday sun.“

Psalm 37:6

“The precepts of the Lord are right,
    giving joy to the heart.
The commands of the Lord are radiant,
    giving light to the eyes.“

Psalm 19:8

“…the path of the righteous is like the morning sun,
    shining ever brighter till the full light of day.“

Proverbs 4:18

And why?

Because:

“…he is like the light of morning at sunrise
    on a cloudless morning,
like the brightness after rain
    that brings grass from the earth.”

2 Samuel 23:4

Our radiant, brilliant God, the Author of Light, can shine through us, in us.

This Pathahiah in our verse is described as the royal advisor. The word used here is simply yad – hand, as in, right hand man. And his job? To deal with affairs (dabar from last time – speech, word, account, act, advice, affair, because of, book, business) relating to the people (am – folk).

So last time this word dabar was used to describe the daily portion or quota. Here it is matters or affairs. The regular stuff of life regular people deal with. And royal implies he reported to the king.

“…entrusted with judicial power…of the Persian monarch…his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.”

“…at the king’s hand in all matters concerning the people; to speak for them to the king…when they had a favour to ask of him, a petition to present to him, he delivered it for them, and by him the king returned the answer.

Interestingly:

“…it seems more probable that ‘at the king’s hand’ denotes personal residence at the Persian court…”

So it’s possible our Pathahiah might not have even lived in Jerusalem! But either way,

“…he evidently held a confidential position, which made him an intermediary for certain purposes between the Persian king and the Jewish people. Perhaps he received and forwarded petitions and complaints.”

source of above

Hmmm. Complaints, petitions, instances of civil dispute. These are not light matters. And being an intermediary is a difficult position – both sides know you’re not fully on either one.

But having the king’s ear is a privilege. And we have His. We are given the honor of bringing before Him the cries of our own and others’ hearts. And we know He can and will deal with our civil disputes, the complaints we bring about one another. And, frankly, where better to take them? He is King, after all.

May we consider our ability to come before the throne of grace with confidence to not simply be about asking Him for something else for ourselves. The beauty of it all is interceding for one another, in the image of the One ever interceding for us.

Praise God, He delivers.

“The chief officer of the Levites in Jerusalem was Uzzi son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mika. Uzzi was one of Asaph’s descendants, who were the musicians responsible for the service of the house of God. The musicians were under the king’s orders, which regulated their daily activity.”

Nehemiah 11:22-23

Last time we saw how the rest of the folk settled on their ancestral land, with Ziha and Gishpa in charge of the Temple Servants on the hill of Ophel, grateful for His generous hand and that He is at work doing a new thing. Today we see the chief officer of the Levites, his descendants, and the temple musicians’ portion.

Chief officer is the word paqid which means “governor, lieutenant, leader, deputy, commissioner.” It’s from paqad – to attend to, visit (with friendly or hostile intent), muster, appoint, indeed concerned, call to account, bring punishment, commit, deprive, entrust, examine, lack, longed, looked, numbered, put under, sought, summoned, surely take care, take notice, bestow, call to reckon.

Whew, that’s a mouthful of synonyms. And the variety speaks to all the roles someone in charge must fill. To both call to account and be concerned for those under leadership is vital. One without the other isn’t love, let alone leadership. To entrust, seek, summon, and take care are necessary before any of us have the relational currency needed to examine, take notice, or call to reckon others.

And this chief officer’s name itself is interesting: Uzzi, which means “forceful.” It’s from azaz – to be strong, become fixed, brazen, show bold, mighty, prevail, strengthen, harden, impudent. Again, several of these seem to have more positive connotations: strengthen, show bold, and prevail all speak to the above leadership synonym muster. We often need to summon courage to lead, say hard things, or allow God to strengthen us and simply do it scared.

Of course, when such skills turn negative, “brazen, become fixed, to harden, and impudent” could result. Unfortunately, pride is everyone’s daily death, the stakes are simply higher when given people for whom we will stand before God and give an account. I’m thinking anyone who finds that sweet spot of boldness with humility will not find it without lots of trial and error with a gracious God.

We have seen the next four names recently enough that we will move forward to Asaph. If you remember, Asaph means “gatherer” and his descendants were musicians (shir: to sing, a singing man or woman).

There’s something about music that can soften this whole conversation, huh? The way a melody, particularly one lifting high the Most High, can transcend differences and remind us of the point.

And these musicians were responsible for the service of the house of God. Responsible for is neged, meaning “in front of, in sight of, aloof, away, directly, opposite, resist, risk, sight, straight ahead, suitable.” It comes from nagad – to be conspicuous, answer, tell, confess, declare, disclose, fully report, give evidence, make known, messenger, stand boldly out opposite, manifest, to announce by word of mouth to one present, expose, predict, explain, expound, profess.

Well, we’re back to bold, aren’t we? The service referred to is melekah: our word for work meaning “business, cattle, labor, project.” The nitty gritty. So in the sight of others, conspicuously, the nitty gritty work of Temple was to be done. Things like sacrificing animals, lighting incense, cleaning up blood, baking bread.

What kind of nitty gritty is the Church to be directly responsible for in the sight of others in our day? Things like directly telling the glorious Good News, loving our enemies in a way opposite the world’s, fully making known the Living Word, and leaving the 99 to go after the one.

As the priesthood of believers, we are all messengers purposed to fearlessly make known the mystery of the gospel. To fully report all of God’s statutes and allow our lives to give evidence that His ways are the only way to enjoy green pastures and quiet waters. And to expose evil, in whatever form it takes, in our own lives and in systems, standing boldly opposed to injustice.

So these musicians, knee deep in the nitty gritty of God’s House, were to be given a sure portion, a daily quota, as commanded by the king. It seems that most commentators believe this is referring to the king of Persia, Artaxerxes:

“It seems that Artaxerxes had gone beyond the exemption of Ezra 7:24, and given them a daily allowance, which it was the business of Uzzi to see to.” (Source)

The word for command here is mitzvah – prescribed terms. It comes from tsavah – conditions, law, ordinance, precept, lay charge upon. These prescribed terms hovered over (al) the singers, ensuring their portion (amanah – faith, support, something fixed, a covenant, sure portion, agreement, firm regulation; feminine of ‘amen [verily, truly, “amen, so be it.”])

And when? A quota day by day. Quota here is dabar – speech, word, account, act, advice, affair, because of, book, business.

I have to wonder how these worship leaders felt about a charge hovering over them for a daily quota from a secular king. Do you think they were grateful? It seems they would be, particularly if it indeed referred to some sort of financial stipend.

And what do we make of their portion being a feminine form of the word amen? It makes me think of azaz again, that forceful, possibly hardened, energy, somehow humbled and – while no less firm, fixed, or sure – given with a support.

It seems as though such a daily quota would be easy to receive. Either way, Uzzi’s job was to oversee it and the musicians were to praise Yahweh.

Amen. So be it.

“The rest of the Israelites, with the priests and Levites, were in all the towns of Judah, each on their ancestral property.

The temple servants lived on the hill of Ophel, and Ziha and Gishpa were in charge of them.”

Nehemiah 11:20-21

Last time we saw two gatekeepers, Akkub and Talmon, both names with difficult meanings. We challenged ourselves to be insidious in guarding against evil, and not allowing fear lead to oppression. Today we see where the rest of the folk settled.

The rest here in “the rest of the Israelites” is the word shear, which can also mean remnant or survivors. If you think about it, our returned exiles were survivors: they had endured being raised in a land not their own, obeyed the call to repopulate the Holy City, helped rebuild Temple and the city wall amidst much opposition, had mourned their generational sin, and now were ready to settle in and live.

And where? “On their ancestral property.” This is one word, nachalah, meaning “possession, inheritance, gift, portion, heirloom, estate, heritage.” It’s crazy to me how our extended family is in the midst of crunching numbers and deciding on long-term care for a loved one while a word meaning “estate, inheritance, and portion” is my…well, portion, for the week.

To realize how financially wise our family has been is challenging. But when I told a few of the details of long term care insurance to our oldest son, he goes, “Wow. Thank You, God.”

Yes. No matter what kind of earthly inheritance we may have received or could pass on to others, it is all ultimately from His kind hand. That’s what a gift is – something that can’t be earned. The Israelites themselves hadn’t earned this land, after all. It had been given to them by God after the Exodus from Egypt, and they had lost it due to their own idolatry. Even the return to Jerusalem wasn’t due to their goodness, but His.

So does that mean those with no earthly inheritance are not beneficiaries of a kind God? I have so many thoughts on all the ways we think money can save and satisfy, but those who are poor have lessons upon lessons to teach we who are middle class in spirit. I’m talking to myself here.

But I also can’t help but see, particularly in our country, ways certain groups have benefited, taking land cultivated for generations by others, parceled out to those of European descent. And the resulting ability to pass on profits to the next generation.

And when those of African descent, brought not of their own will to this land, band together and create thriving cultures, others made sure to squelch them in a rage. Talk about survivors.

Even a cursory glance at such a devastating list of injustices points to how the inheritance conversation cannot possibly be had on an even playing field. So what should we who have benefited from a certain system do? Wring our hands, feel guilty, deny or ignore it?

I think we know those aren’t our only options. A friend recently pointed out how the Jesuit priests are seeking to raise $100 million for the descendants of enslaved people their particular order owned. They cannot go back and change their ancestors’ decisions to buy human beings, but they can acknowledge that their own inheritance was elevated based on others’ forced labor. And help begin to set things right with the living generations of those who were oppressed.

We can all find ways in our personal and corporate lives to acknowledge what we have is ultimately not ours, and therefore – rejecting fear of what we may lose – open our hands to what is right.

Our final section points out where the temple servants (nethinim) lived: On the hill of Ophel. This name comes from aphal – up, be lifted up, elated, swell, presume. Do your thoughts immediately turn to pride? Like getting a swelled head or acting presumptuously? Me, too.

But what about elated? Or being lifted up by others? Yes, I like those parts of the definition. Either way, Ophel’s hill was up and it housed those whose job it was to do tasks around Temple, ultimately lifting the Name high.

Finally, our rich verses point out two men in charge of these temple servants. We’ll acknowledge the second one first, Gishpa, as his name comes from an unknown origin, giving us no meaning to chase down. The other man in charge is Ziha whose name comes from tsicheh – parched, drought, dried up.

I’ll forever be grateful He does new things:

See, I am doing a new thing!
    Now it springs up; do you not perceive it?
I am making a way in the wilderness
    and streams in the wasteland.

Isaiah 43:19

Ours is a God of hope, forever at work. Streams in the desert is His specialty.

“The gatekeepers:

Akkub, Talmon and their associates, who kept watch at the gates—172 men.”

Nehemiah 11:19

Last time we saw two Levites who stayed in the city, grateful that our God of justice always rolls out righteousness. Today we see two specific gatekeepers for Jerusalem.

Gatekeeper is shoer from shaar – gate, opening, court, town, port. It’s been awhile (2 years) since we’ve been focused on this responsibility. During the rebuilding fo the city, Nehemiah put gatekeepers in charge of not only protecting Temple, but guarding the city itself. Our governor gave them specific instructions, including opening the gates late in the day, and closing them before the sun went down.

Our first gatekeeper is Akkub, which means “insidious,” from aqab – follow at heel, assail insidiously, circumvent, overreach, supplant, take, deal craftily. Wha? Those are some rough synonyms. Perhaps those are the qualities you would want, however, in someone guarding your city.

Given the news and stuff in personal relationships, though, I am more likely to compare this name’s definition to sin. The way it numbs you to a tender heart, creeping in on relational bonds, finding crafty ways to try and hem us in. With the entire goal of taking over who is on the throne of our personal and corporate lives.

The beautiful part is there is nothing sin can touch that overreaches God’s domain. Bowing, confessing, repenting in actions is just one decision away. The heart doesn’t even have to be fully persuaded yet, the right action can come and the desire can follow. It really can be that easy. But we must be just as insidious, as consistent in following the heel of obedience, as we were veering off course. Change of mind, change of action, takes work.

Our second gatekeeper is Talmon, a name we’ve seen in Ezra 2 and Nehemiah 7 and 11. It’s from the word chargol – oppressive, a type of locust, cricket, creeping insect; from charag – to quake, leap suddenly, be afraid.

Again, not the most delightful name. But it’s interesting to me that oppressive and be afraid are both listed here. I often think that is the bottom line of oppression in individuals and collective groups – fear. Fear of losing power, fear of being found out, losing control, changing.

But we weren’t designed for it – to oppress or be oppressed. So letting go is always a relief. After all, “[o]nce developed, a locust plague is almost impossible to stop or control.” (Source) It devours everything in sight.

So this Akkub and Talmon were the men who kept watch over Jerusalem – shamar: to keep, watch, preserve, guard, protect, hedge about with thorns. Sounds like a good thing, as much was at stake.

How about us? Mind you, we don’t make a thorny hedge or presence between us and other people in general. On the contrary, we spend our lives for the gospel on behalf of our neighbor. But we do guard what is precious, not throwing pearls to pigs. We refuse to let locusts eat what God has allowed to bloom – in our families, churches, in movements to justice and peacemaking.

Gates let in the good and keep out the evil. May we have discernment and strength in Him to do the same.

“[From the Levites]…Bakbukiah, second among his associates; and Abda son of Shammua, the son of Galal, the son of Jeduthun. The Levites in the holy city totaled 284.”

Nehemiah 11:17b-18

Last time we saw a Levite, Mattaniah, whose job was to lead in intercession and praise. Today we are introduced to two more Levites staying in the City.

First is Bakbukiah, which means “emptying of Yah.” It’s from baqbuq – a flask, gurgling from emptying. This word’s origin is from baqaq, which, though spelled the same, has two separate definitions. The first is “luxuriant, make empty, utterly, make void, depopulate, to spread out as a fruitful vine.” Unfortunately, even in the fruitful vine portion, it is not used in a positive sense. In Hosea 10, it denotes the more fruitful the vine, the more pagan altars. The second definition of baqaq is similar: “to empty, demoralize, devastate.”

Oh, dear. In a time when the cleansing fire of the Spirit is purifying His Bride – and on clear display to all thanks to social media – we would be wise to take this Word seriously. We want a luxuriant pouring out of His Spirit in our day, but that simply will not happen where injustice prevails. Our pagan altars of reputation, silent complicity, fear of change, lack of vision for a more just future, or simply apathy cannot have more weight than truth, love, and righteousness. God help us courageously follow You. May our abiding in the Luxuriant Vine be utmost.

Our second Levite listed is Abda, whose name comes from abad – to work, serve, slave, bondage, cultivate, impose, labor, perform, plow, till, worship. Service, work, labor, plowing, and worshipping all offer healthy, positive aspects of this definition. Of course, bondage, impose, and unhealthy performing do not. Like most things, what is gifted can become shackles if not kept in its proper place.

Which is why Abda’s father, Shammua, is important in our text today. His name is from our familiar word shama – to listen with intent to obey. Every day, huh? Each morning, awash in fresh mercies, we get to commit – once again – that He knows best, He is worthy of everything, and bowing is our only sane option. Listening with our yes already on the table.

Abda’s grandfather is Galal from the verb galal – to roll, roll away, to commit, roll down, lay wallowing. I looked into the different contexts of this root word usage, including “He trusted in the Lord; Commit your way to LORD; Remove the reproach; The garment rolled in blood will be used for fire; Sky will be rolled back as scroll; [And my favorite:] Let Justice roll down like waters, righteousness like a never-ending stream (Amos 5:24).”

This is indeed an action word. We must actively trust and commit in our seeking the Master. And He actively removes falsehood, rolls away reproach, and rolls down His right judgments, fairness, vindication – mishpat and tsedaqah.

Galal’s father is Jeduthun, which is from yadah, the word we saw last week meaning “to throw, cast, confess, give thanks, praise, throw down.” The focus was on the middle: thanksgiving. Isn’t that what joyful confession brings? The relief of not having to carry our pride, our sin any longer. Simply agreeing with Him that it’s hurting us, hurting others, and casting it off, grateful it is not our birthright as His Children.

After all, these 284 Levites were those who stayed in the Holy City. Holy here is qodesh – to be set apart, sacred. The place in which God chose to fill with His Presence was to be set apart from the watching world. Let’s allow Him to set us apart in Truth.