TRV
Translation
King James Version
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,
Complete Jewish Bible
The king asked, "Why do you look so sad? You're not sick, so this must be some deep inner grief."At this, I became very fearful,
Berean Standard Bible
so the king said to me, “Why is your face sad, though you are not ill? This could only be sadness of the heart.” I was overwhelmed with fear
American Standard Version
And 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.
World English Bible Messianic
The king said to me, “Why is your face sad, since you are not sick? This is nothing else but sorrow of heart.” Then I was very much afraid.
Geneva Bible (1599)
And the king said vnto me, Why is thy coutenance sad, seeing thou art not sicke? this is nothing, but sorow of heart. Then was I sore afrayd,
Young's Literal Translation
and the king saith to me, `Wherefore is thy face sad, and thou not sick? this is nothing except sadness of heart;' and I fear very much,
See also
See on the biblical-era map
In the KJVVerse 12,310 of 31,102
Study This Verse
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.
Copy as
BedeAD 735
Commentary on Ezra and Nehemiah
And the king said to me: "Why is your face sad?" etc. Just as we have clearly recognized, with Isaiah teaching, that Cyrus, the first king of the Persians, holds the figure of the Lord and Savior because he released the people of God from captivity and commanded the temple to be rebuilt; likewise, we can rightly understand his successor in the same empire, Artaxerxes, who commanded with the same devotion that the city of Jerusalem be rebuilt, as a type of the Lord. The Lord constructs for himself a city from living stones, that is, one church from all the elect, through the office of preachers. Therefore Artaxerxes is well interpreted as testing the light with silence. For the Lord is the light of life, who tests the hearts of His faithful with silence, sometimes enlightening them with the sweetness of heavenly grace, sometimes obscuring them with the hardships of the present life, so that, educated by temporal adversities, they may more fervently desire eternal goods. This year is memorable, in which it was permitted to build Jerusalem, and it is already prefigured in the mystic writings of the prophet Daniel, with the angel saying to him that seventy weeks have been shortened over his people and over his holy city. And shortly after: From the going forth of the word to restore and rebuild Jerusalem to the Messiah the Prince, there shall be seven weeks and sixty-two weeks. And shortly after: He shall confirm the covenant with many for one week, and in the middle of the week he shall cause the sacrifice and the offering to cease. These weeks, therefore, begin from the twentieth year of Artaxerxes, when he gave permission for the rebuilding of Jerusalem; at which time, as Julius Africanus writes, the years of the Persian reign were one hundred and fifteen, and the same number of years remained incomplete until Alexander the Great, when he killed Darius; but it was the one hundred and eighty-fifth year of the captivity of Jerusalem; and they reach up to the times of the Lord's passion, by which the end was put to legal sacrifices and offerings. Indeed, each of these weeks has seven years, that is, four hundred and ninety years according to the lunar course; only in such a way that each one, in a new and unusual manner, has no more than twelve lunar months. Hence, the angel carefully says that seventy weeks are not counted but shortened over his people, which are solar years 475. Concerning this entire prophecy, I have taken care to discuss it as fully as I could in the book of Times.
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.
Copy as
Continue studying Nehemiah 2:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Nehemiah 2:2 captures a critical juncture where King Artaxerxes I, with remarkable perception, discerns the profound sorrow weighing on Nehemiah's heart, despite Nehemiah's diligent attempts to conceal it. This unexpected and direct confrontation, born from the king's keen observation, immediately fills Nehemiah with overwhelming fear. In the highly volatile Persian court, revealing such distress could be interpreted as disloyalty or dissatisfaction with the king, potentially leading to severe and swift consequences, even death. This pivotal verse sets the stage for Nehemiah's courageous petition and marks the divine opening for the unfolding of God's providential plan for the restoration of Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that amplify its dramatic impact and theological significance. Observation and Discernment are central, as King Artaxerxes keenly perceives Nehemiah's inner state despite his attempts at concealment, demonstrating a remarkable insight that sets the stage for the narrative's progression. There is a strong Contrast between Nehemiah's profound internal anguish and the expected outward composure of a royal servant, highlighting the depth of his burden and the immense personal cost of his grief. The king's direct question and accurate diagnosis serve as a form of Foreshadowing, signaling that this unexpected interaction will be the catalyst for Nehemiah's mission, representing a direct answer to his months of fervent prayers in Nehemiah 1. Finally, Nehemiah's visceral reaction of being "very sore afraid" is a powerful use of Hyperbole or strong emotional language, emphasizing the extreme personal risk and the gravity of the moment, thereby amplifying the immense courage required for his subsequent actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 2:2 profoundly illustrates the biblical principle that God works through unexpected means and individuals, even pagan kings, to accomplish His divine purposes. Nehemiah's deep sorrow for Jerusalem reflects a heart aligned with God's own concern for His people and His holy city, a burden that often precedes divine action and intervention. This verse underscores the power and efficacy of intercessory prayer, as the king's question, seemingly spontaneous and humanly initiated, is in fact the direct answer to Nehemiah's four months of persistent supplication. It teaches us that God can move the hearts of even the most powerful human leaders, opening doors that seem humanly impossible, and that our genuine burdens, when laid before God in prayer, can become the very catalyst for His redemptive and restorative work in the world.
REFLECTION AND APPLICATION
Nehemiah 2:2 offers profound insights into the intricate intersection of our inner lives, our outward demeanor, and God's sovereign timing. Like Nehemiah, our deepest burdens, whether of grief or joy, often manifest outwardly, revealing the true state of our hearts to those around us, and sometimes, to those in positions of authority. This verse challenges us to consider what burdens we are carrying—are they aligned with God's heart for His kingdom, His people, and the brokenness of the world? It reminds us that God can strategically use even our moments of vulnerability, perceived weakness, or profound fear as opportunities for His divine intervention and the advancement of His purposes. Nehemiah's fear was undeniably real, yet it did not paralyze him; instead, it set the stage for an act of immense courage and faith. We are called to trust that God orchestrates circumstances, even difficult or intimidating confrontations, to open doors for His divine will. True courage, as exemplified by Nehemiah, is not the absence of fear, but the willingness to proceed in faith despite it, knowing that God is intimately with us and will empower us for the tasks He calls us to undertake.
Questions for Reflection
FAQ
Why was Nehemiah so afraid when the king asked him about his sadness?
Answer: Nehemiah's profound fear was entirely justified given the precarious political realities of the Persian court. As the king's cupbearer, he occupied a position of immense trust and proximity to power, but also one of extreme vulnerability. Showing any sign of sadness, discontent, or disloyalty in the presence of an absolute monarch like Artaxerxes I could be interpreted as a grave offense, potentially leading to severe punishment, including imprisonment or immediate execution. Nehemiah knew his life was literally on the line, especially considering that his sadness stemmed from the plight of Jerusalem, a city with a documented history of rebellion against Persian rule, as recorded in Ezra 4:11-16.
How did King Artaxerxes know Nehemiah was sad if Nehemiah was trying to hide it?
Answer: The king's observation highlights his remarkable discernment and attentiveness as a ruler. While Nehemiah likely attempted to maintain a composed and cheerful demeanor appropriate for the royal court, his "countenance sad" (literally "face evil" or "face bad") suggests his inner turmoil was so profound and pervasive that it visibly altered his appearance. It was not a fleeting frown but a deep, pervasive sadness that the king, being in close proximity and likely very perceptive of his trusted servants, could not miss. This demonstrates the king's keen insight, which God providentially used to initiate the conversation that would ultimately lead to Jerusalem's restoration.
What is the biblical significance of "sorrow of heart"?
Answer: In biblical terms, the "heart" (Hebrew: lêb, H3820) is not merely the seat of emotions but represents the very core of one's being—encompassing intellect, will, and moral center. "Sorrow of heart" (Hebrew: rôaʻ lêb, H7455 with H3820) therefore signifies a deep, internal anguish that affects the whole person, far beyond superficial sadness. It reflects a profound emotional and spiritual burden. For Nehemiah, this sorrow was deeply rooted in his identification with the suffering of his people and the desolation of God's holy city, Jerusalem. It signifies a righteous grief that aligns with God's own concern for His covenant people and their spiritual well-being, often serving as a catalyst for fervent prayer and decisive action, as seen in Nehemiah's subsequent petition and mission (Psalm 38:18).
CHRIST-CENTERED FULFILLMENT
Nehemiah 2:2, with its depiction of Nehemiah's profound sorrow and his subsequent mission to rebuild Jerusalem, powerfully foreshadows the person and redemptive work of Jesus Christ. Just as Nehemiah was burdened by the brokenness of Jerusalem and the distress of his people, Jesus, the ultimate Cupbearer to God and the perfect High Priest, was consumed by sorrow over the spiritual brokenness of humanity and the desolation caused by sin. We witness Christ's "sorrow of heart" in His weeping over Jerusalem's spiritual blindness and impending judgment (Luke 19:41-44) and His profound anguish in the Garden of Gethsemane, where His soul was "very sorrowful, even to death" (Matthew 26:38) as He contemplated the weight of the world's sin. Nehemiah's mission to rebuild the physical walls of Jerusalem, undertaken with courage despite immense fear, points to Christ's infinitely greater mission: to rebuild the spiritual temple of God—the Church—and to restore humanity's broken relationship with God. Jesus, through His ultimate, atoning sacrifice on the cross, became the true Lamb of God who takes away the sin of the world, establishing a new covenant and building a spiritual city whose builder and maker is God (Hebrews 11:10). Nehemiah's intercession and willingness to risk his life for his people find their ultimate fulfillment in Christ, the Great High Priest who continually intercedes for us at the right hand of God (Hebrews 7:25) and who laid down His life to gather His scattered sheep into one flock (John 10:11).