The interpretation timeline

Neh 11:22

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

1 Jewish · 1 Methodist · 1 Catholic · 1 Reformed

Neh 11:22 · Douay-Rheims
“And the overseer of the Levites in Jerusalem, was Azzi the son of Bani, the son of Hasabia, the son of Mathania, the son of Micha. Of the sons of Asaph, were the singing men in the ministry of the house of God.”
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“And the official over the Levites appointed over the Levites in Jerusalem. over the work of the Temple of God He was appointed over the work of the Temple, such as the buildings of the repair of the Temple and the rest of the matters for which money is spent for the work of the Temple, like the matter that is stated above (verse 16): “...and Shabbethai and Jazabad over the outside work, etc.””
Source
727 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1832
A.D.
Adam Clarke Methodist
1762–1832
“The overseer also of the Levites - פקיד pekid, the visitant, the inspector; translated επισκοπος, bishop, both by the Septuagint and Vulgate.”
1849
A.D.
1774–1849
“Overseer. Literally, “bishop.” Hebrew pekid, which has the same meaning. (Haydock) — Christians styled him who was at the head, bishop; as the Athenians did their chief justice. (Grotius) (Estius) (Calmet)”
1871
A.D.
1871
“the sons of Asaph, the singers were over the business of the house of God--They were selected to take charge of providing those things which were required for the interior of the temple and its service, while to others was committed the care of the "outward business of the house of God" (Neh 11:16). This duty was very properly assigned to the sons of Asaph; for, though they were Levites, they did not repair in rotation to Jerusalem, as the other ministers of religion. Being permanent residents, and employed in duties which were comparatively light and easy, they were very competent to undertake this charge.”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.