Now the first to dwell again …: See Neh 7.73. Some interpreters have understood the following list to refer to people who settled in Jerusalem after David conquered it (see the additional comments at the end of this verse). But nearly all modern scholars understand these words as referring to the return of the people from captivity in Babylonia to the land of Israel. Many languages will require a more explicit translation of what is implied by the first; for example, “the first exiles,” “the first inhabitants” (Jewish Publication Version), or “the first people” (Contemporary English Version, New Century Version). Revised Standard Version has added the word again (also Peregrino, which is not in the Hebrew. Since verse 1 shows that this chapter is dealing with those Israelites who returned from exile, the sense of the Hebrew clearly permits the addition of the word again. New Century Version conveys the same meaning by adding a verb indicating the return of these Israelites from exile: “The first people to come back and live….”
In their possessions: The general Hebrew term translated possessions refers to “lands” (New Century Version) or “property” (Good News Translation, New International Version) in this context.
In their cities: This phrase specifies the location of the land or property. It was in the cities that had previously belonged to the people of Israel.
Israel here refers to the people or “citizens” (Good News Translation) of Israel. Since the remainder of the verse speaks of religious workers, it is clear that the reference in this case is to those who were not a part of the religious establishment. For this reason Moffatt translates “the laity of Israel,” and An American Translation speaks of “Israelite laymen.” Another acceptable rendering is “lay Israelites” (Revised English Bible, New American Bible).
The priests: The term priest refers to the person who offers sacrifices. In the Old Testament the office of the priesthood was limited to the tribe of Levi, and more specifically to one family of that tribe, the family of Aaron. The priests served as intermediaries between God and the people of Israel. Regulations with regard to the qualifications of priests are given in Lev 21.16-23. In some cultures there is an organized priesthood that is involved in ritual matters involving healing or consulting the spirits of ancestors. In some cases the word used for this office may be used to translate priest. But if the term is considered unacceptable, translators may use a descriptive expression such as “offerer of sacrifices” or “sacrifice-making person.” If at all possible, the church’s term for priest should be avoided since it probably refers to someone whose tasks are very different from those of priests in the Old Testament.
The Levites included all of the Temple personnel from the tribe of Levi who were not priests.
And the temple servants: The Hebrew term rendered temple servants is transliterated “Nethinim” in older translations such as King James Version, Nouvelle version Segond révisée and Crampon, but scholars generally agree that the reference is to people other than priests and Levites who worked in the Temple. This class of subordinate worker is mentioned elsewhere only in the books of Ezra and Nehemiah, where they are one of the five divisions of Temple personnel along with the priests, Levites, singers, and gatekeepers. The Hebrew word nethinim literally means “those who have been given.” New Jewish Publication Society’s Tanakh translates “the given ones” (similarly La Sainte Bible: La version Etablie par les moines de Maredsous), but such a literal translation will probably have no meaning for the reader. New Living Translation refers to them as “Temple assistants.” On the basis of parallels in other ancient Near Eastern cultures, some interpreters think that the Hebrew word refers to Temple slaves. This is the basis for the translation “temple slaves” (New Jerusalem Bible, New American Bible). More likely, the Hebrew word refers to a cultic guild of Temple personnel, and a translation such as “Temple servants” is recommended (so Revised Standard Version/New Revised Standard Version, New Jewish Publication Society’s Tanakh).
As noted above, some interpreters think this chapter concerns the population of an ideal Jerusalem at the time when David was king. In support of this view, as noted above, is the fact that the Masoretic Text does not have the word again. Johnstone follows this interpretation by translating verse 2 literally as “The original inhabitants, who were in their holding in their cities, were Israel, the priests, the Levites and the nᵉtînîm.” According to this alternative interpretation, chapter 9 is not a “fast forward” to the exile and the return of the people after the exile. It rather picks up from 1 Chr 8.28 and 32, and it prepares for the time of David and the monarchy.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .