TRV
Translation
King James Version
¶ And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence.
KJV (with Strong's)
Complete Jewish Bible
In the month of Nisan in the twentieth year of Artach'shashta the king, it happened that I took the wine and brought it to the king. Prior to then I had never appeared sad in his presence.
Berean Standard Bible
Now in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was set before him, I took the wine and gave it to the king. I had never been sad in his presence,
American Standard Version
And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, when wine was before him, that I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence.
World English Bible Messianic
In the month Nisan, in the twentieth year of Artaxerxes the king, when wine was before him, I took up the wine, and gave it to the king. Now I had not been sad before in his presence.
Geneva Bible (1599)
Nowe in the moneth Nisan in the twentieth yere of king Artahshashte, the wine stoode before him, and I tooke vp the wine, and gaue it vnto the King. nowe I was not before time sad in his presence.
Young's Literal Translation
And it cometh to pass, in the month of Nisan, the twentieth year of Artaxerxes the king, wine is before him, and I lift up the wine, and give to the king, and I had not been sad before him;
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Commentary on Nehemiah 2 verses 1–8
1 ¶ And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence.
2 Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid,
3 And said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire?
4 Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.
5 And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it.
6 And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time.
7 Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;
8 And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.
When Nehemiah had prayed for the relief of his countrymen, and perhaps in David's words (Psa 51:18, Build thou the walls of Jerusalem), he did not sit still and say, "Let God now do his own work, for I have no more to do," but set himself to forecast what he could do towards it. our prayers must be seconded with our serious endeavours, else we mock God. Nearly four months passed, from Chisleu to Nisan (from November to March), before Nehemiah made his application to the king for leave to go to Jerusalem, either because the winter was not a proper time for such a journey, and he would not make the motion till he could pursue it, or because it was so long before his month of waiting came, and there was no coming into the king's presence uncalled, Est 4:11. Now that he attended the king's table he hoped to have his ear. We are not thus limited to certain moments in our addresses to the King of kings, but have liberty of access to him at all times; to the throne of grace we never come unseasonably. Now here is,
I. The occasion which he gave the king to enquire into his cares and griefs, by appearing sad in his presence. Those that speak to such great men must not fall abruptly upon their business, but fetch a compass. Nehemiah would try whether he was in a good humour before he ventured to tell him his errand, and this method he took to try him. He took up the wine and gave it to the king when he called for it, expecting that then he would look him in the face. He had not used to be sad in the king's presence, but conformed to the rules of the court (as courtiers must do), which would admit no sorrows, Est 4:2. Though he was a stranger, a captive, he was easy and pleasant. Good men should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things, Ecc 3:4. Nehemiah now saw cause both to be sad and to appear so. The miseries of Jerusalem gave him cause to be sad, and his showing his grief would give occasion to the king to enquire into the cause. He did not dissemble sadness, for he was really in grief for the afflictions of Joseph, and was not like the hypocrites who disfigure their faces; yet he could have concealed his grief if it had been necessary (the heart knows its own bitterness, and in the midst of laughter is often sad), but it would now serve his purpose to discover his sadness. Though he had wine before him, and probably, according to the office of the cup-bearer, did himself drink of it before he gave it to the king, yet it would not make his heart glad, while God's Israel was in distress.
II. The kind notice which the king took of his sadness and the enquiry he made into the cause of it (Neh 2:2): Why is thy countenance sad, seeing thou art not sick? Note, 1. We ought, from a principle of Christian sympathy, to concern ourselves in the sorrows and sadnesses of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' griefs, but desire to make them easy. The great God is not pleased with the dejections and disquietments of his people, but would have them both serve him with gladness and eat their bread with joy. 2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven. 3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of God's church, may well sadden the countenance, without sickness.
III. The account which Nehemiah gave the king of the cause of his sadness, which he gave with meekness and fear. 1. With fear. He owned that now (though it appears by the following story that he was a man of courage) he was sorely afraid, perhaps of the king's wrath (for those eastern monarchs assumed an absolute power of life and death, Dan 2:12, Dan 2:13; Dan 5:19) or of misplacing a word, and losing his request by the mismanagement of it. Though he was a wise man, he was jealous of himself, lest he should say any thing imprudently; it becomes us to be so. A good assurance is indeed a good accomplishment, yet a humble self-diffidence is not man's dispraise. 2. With meekness. Without reflection upon any man, and with all the respect, deference, and good-will, imaginable to the king his master, he says, "Let the king live for ever; he is wise and good, and the fittest man in the world to rule." He modestly asked, "Why should not my countenance be sad as it is when (though I myself am well and at east) the city" (the king knew what city he meant), "the place of my fathers' sepulchres, lieth waste?" Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should chide themselves for, and chide themselves out of, their unjust and unreasonable griefs and fears. But Nehemiah could give so good a reason for his sadness as to appeal to the king himself concerning it. Observe, (1.) He calls Jerusalem the place of his fathers' sepulchres, the place where his ancestors were buried. It is good for us to think often of our fathers' sepulchres; we are apt to dwell in our thoughts upon their honours and titles, their houses and estates, but let us think also of their sepulchres, and consider that those who have gone before us in the world have also gone before us out of the world, and their monuments are momentos to us. There is also a great respect owing to the memory of our fathers, which we should not be willing to see injured. All nations, even those that have had no expectation of the resurrection of the dead, have looked upon the sepulchres of their ancestors as in some degree sacred and not to be violated. (2.) He justifies himself in his grief: "I do well to be sad. Why should I not be so?" There is a time even for pious and prosperous men to be sad and to show their grief. The best men must not think to antedate heaven by banishing all sorrowful thoughts; it is a vale of tears we pass through, and we must submit to the temper of the climate. (3.) He assigns the ruins of Jerusalem as the true cause of his grief. Note, All the grievances of the church, but especially its desolations, are, and ought to be, matter of grief and sadness to all good people, to all that have a concern for God's honour and that are living members of Christ's mystical body, and are of a public spirit; they favour even Zion's dust, Psa 102:14.
IV. The encouragement which the king gave him to tell his mind, and the application he thereupon made in his heart to God, Neh 2:4. The king had an affection for him, and was not pleased to see him melancholy. It is also probable that he had a kindness for the Jews' religion; he had discovered it before in the commission he gave to Ezra, who was a churchman, and now again in the power he put Nehemiah into, who was a statesman. Wanting therefore only to know how he might be serviceable to Jerusalem, he asks this its anxious friend, "For what dost thou make request? Something thou wouldst have; what is it?" He was afraid to speak (Neh 2:2), but this gave him boldness; much more may the invitation Christ has given us to pray, and the promise that we shall speed, enable us to come boldly to the throne of grace. Nehemiah immediately prayed to the God of heaven that he would give him wisdom to ask properly and incline the king's heart to grant him his request. Those that would find favour with kings must secure the favour of the King of kings. He prayed to the God of heaven as infinitely above even this mighty monarch. It was not a solemn prayer (he had not opportunity for that), but a secret sudden ejaculation; he lifted up his heart to that God who understands the language of his heart: Lord, give me a mouth and wisdom; Lord, give me favour in the sight of this man. Note, It is good to be much in pious ejaculations, especially upon particular occasions. Wherever we are we have a way open heaven-ward. This will not hinder any business, but further it rather; therefore let no business hinder this, but give rise to it rather. Nehemiah had prayed very solemnly with reference to this very occasion (Neh 1:11), yet, when it comes to the push, he prays again. Ejaculations and solemn prayers must not jostle out one another, but each have its place.
V. His humble petition to the king. When he had this encouragement he presented his petition very modestly and with submission to the king's wisdom (Neh 2:5), but very explicitly. He asked for a commission to go as governor to Judah, to build the wall of Jerusalem, and to stay there for a certain time, so many months, we may suppose; and then either he had his commission renewed or went back and was sent again, so that he presided there twelve years at least, Neh 5:14. He also asked for a convoy (Neh 2:7), and an order upon the governors, not only to permit and suffer him to pass through their respective provinces, but to supply him with what he had occasion for, with another order upon the keeper of the forest of Lebanon to give him timber for the work that he designed.
VI. The king's great favour to him in asking him when he would return, Neh 2:6. He intimated that he was unwilling to lose him, or to be long without him, yet to gratify him, and do a real office of kindness to his people, he would spare him awhile, and let him have what clauses he pleased inserted in his commission, Neh 2:8. Here was an immediate answer to his prayer; for the seed of Jacob never sought the God of Jacob in vain. In the account he gives of the success of his petition he takes notice, 1. Of the presence of the queen; she sat by (Neh 2:6), which (they say) was not usual in the Persian court, Est 1:11. Whether the queen was his back friend, that would have hindered him, and he observes it to the praise of God's powerful providence that though she was by yet he succeeded, or whether she was his true friend, and it is observed to the praise of God's kind providence that she was present to help forward his request, is not certain. 2. Of the power and grace of God. He gained his point, not according to his merit, his interest in the king, or his good management, but according to the good hand of his God upon him. Gracious souls take notice of God's hand, his good hand, in all events which turn in favour of them. This is the Lord's doing, and therefore doubly acceptable.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
Now it happened in the month of Nisan, etc. Nisan is the first month of the year according to the Hebrews, in which they always used to celebrate Passover, which we call April. Therefore, what was said above, that he mourned, fasted, and prayed for many days, it is evident indeed that for four continuous months, namely the ninth, tenth, eleventh, and twelfth, he devoted himself to this most sacred dedication, awaiting the opportune time in which he could express his desire to the king. And indeed, he was the chief cupbearer, he used to hand the cup to the king, performing the duty of joy outwardly, but inwardly he was weighed down with severe sadness, because he remembered the holy city as destroyed and the people of God given over to reproach and contempt by the enemies of God. Hence, with those like him, he declares speaking in the Psalm: "By the rivers of Babylon, there we sat down and wept, when we remembered Zion" (Psalm 136).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Nehemiah 2:1 marks the divine culmination of Nehemiah's fervent prayer and deep sorrow for Jerusalem, setting the stage for his pivotal mission. After months of grieving the desolate state of his homeland, this verse captures the precise moment when Nehemiah's internal burden becomes outwardly manifest before King Artaxerxes, prompting the king's inquiry and initiating the miraculous chain of events that would lead to the rebuilding of Jerusalem's walls. It highlights God's perfect timing and His sovereign hand in orchestrating circumstances and moving the hearts of powerful rulers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 2:1 masterfully employs several literary devices to heighten the significance of this moment. The most prominent is Foreshadowing, as Nehemiah's uncharacteristic sadness directly foreshadows the king's inquiry and the subsequent bold request that will initiate the rebuilding of Jerusalem. This visible distress acts as the catalyst for the entire narrative arc of the book. There is also a powerful Contrast presented: Nehemiah's usual professional composure and cheerfulness are sharply contrasted with his sudden, undeniable sorrow. This contrast emphasizes the profound depth of his burden for Jerusalem, indicating that his grief was so overwhelming it transcended the strictures of royal protocol. Furthermore, one could observe a subtle Irony in the situation: the very thing (Nehemiah's sadness) that could have potentially endangered him by displeasing the king, becomes the precise means through which God opens the door for His plan to unfold, demonstrating divine reversal and the unexpected ways God works.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 2:1 powerfully illustrates the intersection of human burden and divine providence. Nehemiah's deep, Spirit-stirred grief for the brokenness of Jerusalem was not a weakness but a divinely implanted burden that God honored and used. This verse teaches us that God hears and responds to the earnest prayers of His people, often in ways that involve human vulnerability and the strategic positioning of His servants in places of influence. It underscores God's absolute sovereignty, demonstrating His ability to move the hearts of even pagan kings to accomplish His redemptive purposes for His people and His city. The long wait between the news of Jerusalem's state and this opportune moment also highlights God's perfect timing, reinforcing that His plans unfold according to His precise schedule, not ours.
REFLECTION AND APPLICATION
Nehemiah 2:1 offers profound lessons for contemporary believers. It reminds us that our deepest burdens, when brought before God in prayer, can become the very catalysts for His divine intervention and action in the world. Nehemiah's inability to hide his sorrow, despite the personal risk, speaks to the authenticity and depth of his spiritual passion for God's kingdom. This encourages us to cultivate a similar burden for the brokenness we see around us—whether in our communities, our churches, or the wider world—and to bring those burdens to God in sustained prayer. Furthermore, Nehemiah's position as a cupbearer, an "ordinary" person in a strategic place, demonstrates that God uses individuals from all walks of life and in all professions to accomplish His will. Our current vocations and spheres of influence are not accidental but are potential platforms for God's purposes. When we are faithful in our daily duties and sensitive to the Spirit's leading, God can open doors for breakthrough in unexpected ways, transforming our vulnerability into opportunities for His glory and the advancement of His kingdom.
Questions for Reflection
FAQ
Why was Nehemiah's sadness so significant and potentially dangerous in the king's presence?
Answer: Nehemiah's sadness was highly significant because of his specific role as the king's cupbearer. This was a position of immense trust and close proximity to the monarch, demanding absolute loyalty and a consistently cheerful demeanor. A sad or troubled expression could imply disloyalty, a personal grievance against the king, or even that the king himself was ill or in danger, which could prompt suspicion or anger from the ruler. In ancient courts, such a display could lead to severe punishment, even death. Nehemiah's inability to hide his grief, despite this risk, underscores the overwhelming depth of his burden for Jerusalem's desolation, a burden so profound that it transcended the strict protocols of the Persian court and became the catalyst for the king's pivotal inquiry.
What was the role of a cupbearer in ancient Persian courts, and why was it so influential?
Answer: The role of a cupbearer in ancient Persian courts was far more than a mere servant; it was a highly trusted and influential position. The primary duty was to taste the king's wine and sometimes food to detect poison, thus safeguarding the king's life. This required absolute loyalty and placed the cupbearer in constant, intimate contact with the monarch. Beyond this protective role, cupbearers often served as close confidants, advisors, and even personal secretaries to the king. Their access to the king's private moments and their knowledge of court affairs gave them significant political influence. They could relay messages, advocate for causes, and even influence royal decisions. Nehemiah's position as cupbearer to Artaxerxes I demonstrates God's strategic placement of His servants in positions of power and influence, even within pagan empires, to accomplish His divine purposes, as seen in Esther's story as well.
CHRIST-CENTERED FULFILLMENT
Nehemiah's burden for the broken walls of Jerusalem and his subsequent mission to rebuild them finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Just as Nehemiah wept over the physical desolation of God's city, Jesus, the Son of God, also grieved and wept over Jerusalem, lamenting its spiritual blindness and impending judgment (Luke 19:41-44). Nehemiah's role as a faithful servant, interceding for his people and initiating a work of restoration, foreshadows Christ's perfect and ultimate intercession for humanity and His redemptive mission. Jesus is the true and ultimate builder, not of physical walls, but of His spiritual temple, the Church (Matthew 16:18). He came to repair the brokenness caused by sin, to rebuild lives, and to restore humanity's relationship with God, establishing a new covenant that transcends any physical city or structure (Hebrews 8:6-13). Furthermore, Nehemiah's act of giving wine to the king, though a routine duty, echoes the profound imagery of Christ, who, as the ultimate servant, took the cup of God's wrath upon Himself for our sake in Gethsemane (Matthew 26:39), and who offers us the cup of the new covenant, His shed blood, for the forgiveness of sins (Luke 22:20). Thus, Nehemiah's story, beginning with a burden and leading to a rebuilding project, points forward to the greater work of Christ, who, through His sacrifice and resurrection, builds an eternal kingdom and restores all things.