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that one in ten of all the people was appointed by lot to dwell in Jerusalem, and the remaining nine in other cities, and that the people blessed the men who showed themselves willing to dwell at Jerusalem, can have no other meaning than, that the inhabitants of Jerusalem were increased in this proportion, and that this was consequently the measure which God had, according to Neh 7:5, put it into Nehemiah's heart to take. The statement taken by itself is indeed very brief, and its connection with Neh 7:5 not very evident. But the brevity and abruptness do not justify Bertheau's view, that these two verses are not the composition of Nehemiah himself, but only an extract from a larger context, in which this circumstance was fully explained. For Nehemiah's style not unfrequently exhibits a certain abruptness; comp. e.g., the commencements of chs. 5 and 6, or the information Neh 13:6, which are no less abrupt, and which yet no one has conceived to be mere extracts from some other document. Besides, as the connection between Neh 7:5 and Neh 11:1 is interrupted by the relation of the events of the seventh month, so, too, is the account of the building of the wall, Neh 4:17; Neh 6:15., and Neh 7:1, interrupted by the insertion of occurrences which took place during its progress. The first sentence, Neh 11:1, ”And the rulers of the people dwelt at Jerusalem,” cannot be so closely connected with the next, “and the rest of the people cast lots,” etc., as to place the rulers in direct contrast to the rest of the people, but must be understood by its retrospect to Neh 7:4, which gives the following contrast: The rulers of the people dwelt at Jerusalem, but few of the people dwelt there; to this is joined the next sentence: and the rest of the people cast lots. The “rest of the people” does not mean the assembled people with the exception of the rulers, but the people with the exception of the few who dwelt at Jerusalem. These cast lots to bring (להביא) one of ten to dwell in Jerusalem. The predicate, the holy city, occurs here and Neh 11:18 for the first time. Jerusalem is so called, on the ground of the prophecies, Joe 3:17 and Isa 48:2, because the sanctuary of God, the temple, was there. בּערים