便雅憫支派相當受到重視。在聖經中，它被提及的次數僅次於猶大與利未支派。甚至我們可以在聖經中找到三份便雅憫支派的族譜：一在歷代志上七章六至廿一節；一在第八章整章，記得相當詳細；一在九章卅五至四十四節，特別提到掃羅王（這份族譜暗示了一個政治上的過渡時期，並為第十章掃羅王統治的終結譜出序曲）。當然，便雅憫受到這般重視也是有原因的：第一，這個支派出了以色列人第一位國王，掃羅王；同宗的便雅憫人自然跟著位高權重。第二，這支派出了許多出名的勇敢戰士。第三，該族人，和猶大族人、祭司、部分利未人，歷代以來一直是耶路撒冷的主要居民（9：3）。最後，這族人被擄返鄉的人數也僅次猶大。而且許多返鄉的便雅憫人回到巴勒斯坦後，都選擇定居在耶路撒冷，畢竟這是他們祖先世代居住的地方（8：28；參考尼11：4）。說來這也是相當自然的一件事，耶城的位置就在便雅憫支派的地界內，同時又緊鄰著猶大的土地（書15：8；18：16）。

        有一點值得注意，便雅憫族譜中，掃羅王有個祖先居然名叫「巴力」（8：30）。「巴力」的意思原是「主人」或「丈夫」。此外，掃羅王有個兒子叫「伊施巴力」（8：33，意思是「巴力的人」），其子約拿單有個兒子也叫「米力巴力」（巴力的戰士之意）。這或許會讓人有點糊塗，約拿單之子不是叫米非波設嗎﹖是這樣的，「巴力」一詞在當時原本是指主上帝，其後由於異教邪神巴力崇拜的介入，造成名詞意義的含混，這些孩子的名字就被更改了。舉例，撒母耳記下作者，就把「巴力」一詞改成希伯來文恥辱一詞，因為巴力邪神本來就是可恥的。掃羅子「伊施巴力」的名字遂被改成伊施波設（參考撒下2：8），而掃羅孫「米力巴力」的名字也被改成「米非波設」（其意可能是粉碎恥辱，或脫離恥辱）。大衛王後來把米非波設這個跛腳的青年接到自己家裡扶養（撒下4：4；9：6~7）。

        第九章主要在描寫被擄前耶城的居民，某些聖經版本在本章二節的翻譯，會讓人以為接下來所提到的都是被擄返鄉者的名字，但這種說法無法證實。尼希米記十一章另有一份被擄返鄉者的名單，是有歷史可考的，和本處的名單毫無相似之處。因此，較可能的詮釋是，歷代志作者（一般公認是以斯拉），在此處列出的是被擄前的耶城居民和在聖殿供職的利未人。這樣一來，被擄返鄉者才能參照這份名單知道自己的祖先是否住過耶城，自己現在有沒有權利進住；如果是利未人，則藉此恢復供職。

        第九章提到了祭司的族譜（從亞倫之子以利亞撒開始）和利未人的族譜。兩者向來都是在會幕和聖殿裡供職，因此必須住在耶城附近，便於服事（9：27）。被派守門的利未人（9：24，27）必須輪班看守上帝的殿，一如古時其先祖在曠野守著會幕一般（9：24，27；尼3：23、29、35、38）。另一群耶城居民為尼提寧人（9：2），意為「當差的」。他們不是以色列人，卻在聖殿做工，因為他們是古時向以色列投誠的米甸人和基遍人的後裔（尼31：47：書9：23），被賜給利未人做差役。利未人服事團體是在大衛執政時組成的（拉8：20）。

        在聖殿供職的人受到極大的肯定和稱讚，聖經形容他們執行各種勤務時是「非常能幹」的（9：13）。毫無疑問，主上帝的靈必曾添加力量，使他們能成功的達成服事。想想看，有一天上帝也親口讚許我們的服事成果，那該有多好！讓我們一起努力，好在將來能聽見以下的稱讚：「做得好！你這又良善又忠心的僕人」。

        主，您有任務要派給我們。但願我們有這光榮來服事您。常助我們細聽聖靈及聖經的指示，按著我主耶穌的榜樣，一一完成您的吩咐。奉耶穌基督的名禱告，阿們。

English

        Much emphasis is placed upon the tribe of Benjamin. After Judah and Levi, Benjamin is written of more than any other tribe. Three genealogies are given for this tribe; one in chapter seven (7:6-12), an expanded genealogy comprising the whole of chapter eight, and one again in 9:35-44 as it relates to Saul (serving as a point of transition and an introduction to the end of Saul's reign as recorded in chapter 10). There are probably a number of reasons for Benjamin receiving much attention. Firstly, this tribe provided Israel with Saul, their first king; thus the Benjamites became very influential and affluent. Secondly, they had many famous warriors and men of valour. Thirdly, they, along with Judah, the priests, and some levitical families, were the main occupants of the royal city of Jerusalem (9:3). Finally, they were the second largest tribe after Judah to return from the exile. A large population of Benjamites who returned from Exile resettled in Jerusalem, where all the heads of their clans had previously lived (8:28; cf. Nehemiah 11:4). This was natural, since Jerusalem had been originally in the territorial allotment that fell to the tribe of Benjamin and bordered the territory of Judah (Joshua 15:8;18:16).

        It is interesting to note that there is one person in the genealogy of Benjamin, an ancestor of King Saul, named "Baal" (8:30), which simply means "master", "lord", or "husband". Saul also had a son named "Esh-Baal" (8:33, meaning "man of Baal") and a grandson, the son of Jonathan, named Merib-Baal ("warrior of Baal"). This may be confusing to some who know that Jonathan's son was named Mephibosheth. Apparently, at this time, the word "Baal" was still used of the Lord God, but because of the introduction of worship to a heathen deity called "Baal", and the confusion and negative connotation this caused, these names were changed. For example, rather than using the word "Baal" in the name, the writer of 2 Samuel replaced it with the Hebrew word for "shame", since the god Baal was a shameful thing. The name of Esh-Baal was changed to Ishbosheth, the better known name of the son of Saul (cf. 2 Samuel 2:8). Likewise, the writers of Scripture changed Merib-Baal's name to Mephibosheth (possibly meaning "scatterer of shame" or "from the mouth of shame"). This is the name commonly used of Jonathan's lame son whom David took in as his own (2 Samuel 4:4; 9:6-7).

        Chapter nine describes the inhabitants of Jerusalem prior to the captivity. The translation of 9:2 in some versions of the Bible may lead some to believe these are the names of those who returned from the Exile, but this cannot be substantiated. In the actual listing of Jerusalem's post-exilic groups found in Nehemiah 11, the differences between these lists far outweigh any similarities. It is more likely that the compiler, whom we assume to be Ezra, listed those living and those Levites working in Jerusalem before the captivity. In this way, those who returned could validate their right to live in Jerusalem and the Levites could inherit a certain office, having this knowledge of their ancestors.

        Recorded in chapter nine are the genealogies of the priests (from the line of Zadok and Eleazar, son of Aaron) and Levites, whose service to God was in association with the Tabernacle or Temple. They, naturally had to live in and around Jerusalem in close proximity to their work (9:27). Those Levites who had the trusted office of gatekeepers (9:22, 26) surrounded God's House as their ancestors had done in the wilderness (9:24, 27; Numbers 3:23, 29, 35, 38). Another group of inhabitants in Jerusalem was the "Nethinim" (9:2), meaning "given ones". They were non-Israelite temple slaves; the descendants of both the Midianites (Numbers 31:47) and the Gibeonites (Joshua 9:23) that had been given to help the Levites, whom King David had organized (Ezra 8:20).

        A great compliment is paid to those who served the Lord at His Holy House; they are spoken of as "very able" to carry out all their various responsibilities (9:13). No doubt the Spirit of the Lord was the One who enabled them to successfully carry out their ministry. How wonderful it would be to one day be commended by God for carrying out the responsibilities He has given to us. Let us strive to hear the words "well done, my good and faithful servant."

        Lord, You have responsibilities for us. Grant us the honour of serving You today. Help us to listen carefully for Your directions from Your Spirit and Your Word, doing as You, Lord Jesus, would do.