TRV
Translation
King James Version
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.
Complete Jewish Bible
With the queen sitting next to him, the king asked me, "How long is your trip going to take? When will you return?" So it pleased the king to send me, and I gave him a time.
Berean Standard Bible
Then the king, with the queen seated beside him, asked me, “How long will your journey take, and when will you return?” So it pleased the king to send me, and I set a time.
American Standard Version
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.
World English Bible Messianic
The king said to me (the queen was also sitting by him), “For how long shall your journey be? And when will you return?” So it pleased the king to send me; and I set him a time.
Geneva Bible (1599)
And the King sayd vnto me, (the Queene also sitting by him) How long shall thy iourney be? and when wilt thou come againe? So it pleased the King, and he sent me, and I set him a time.
Young's Literal Translation
And the king saith to me (and the queen is sitting near him), `How long is thy journey? and when dost thou return?' and it is good before the king, and he sendeth me away, and I set to him a time.
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In the KJVVerse 12,314 of 31,102
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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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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 2:6 marks a crucial turning point in Nehemiah's divinely appointed mission, depicting the direct engagement of King Artaxerxes I with Nehemiah's unspoken request to return to Jerusalem. The king's inquiries about the duration of Nehemiah's journey and his anticipated return, made in the presence of the queen, signify a serious and formal consideration of the matter. Nehemiah's prepared and precise response, in which he "set him a time," underscores his strategic foresight and deep trust in God, culminating in the king's favorable decision to grant his audacious request, thereby illustrating profound divine favor and the importance of prayerful, practical planning in God's service.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Dialogue, directly quoting the exchange between King Artaxerxes and Nehemiah, which vividly brings this pivotal interaction to life. The king's questions, "For how long shall thy journey be? and when wilt thou return?", function as a form of Interrogation, not accusatory, but indicative of serious consideration and a desire for concrete details regarding Nehemiah's proposal. The parenthetical phrase, "(the queen also sitting by him,)", serves as a subtle yet significant Setting Description and Amplification, adding formality, weight, and perhaps even an element of royal endorsement to the audience. The declaration "So it pleased the king to send me" can be interpreted as a form of Understatement, as the simple phrase belies the immense, almost miraculous, significance of this decision within the political and historical context. Finally, the entire interaction is imbued with profound Divine Providence and Irony, showcasing God's sovereign ability to move the heart of a powerful pagan ruler to facilitate the restoration of His covenant people's capital.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 2:6 stands as a powerful testament to God's sovereign control over all earthly authorities and circumstances, demonstrating that when God's people pray and prepare, He can open doors in the most unexpected places, even through powerful rulers who do not acknowledge Him. This verse underscores the biblical principle that God is actively involved in human history, orchestrating events to fulfill His divine purposes for His people and His kingdom. It teaches us that God's favor is not limited by human limitations or political obstacles, and that He can turn the hearts of kings to accomplish His will, often in ways that defy human expectation.
REFLECTION AND APPLICATION
Nehemiah 2:6 offers profound and actionable lessons for believers today, powerfully demonstrating the indispensable synergy between fervent, dependent prayer and strategic, practical action. Nehemiah did not merely lament and pray; he observed the opportune moment, meticulously prepared his request, and when the divine door opened through the king's inquiry, he was ready with a clear vision and a well-thought-out plan, including a precise timeline. This teaches us that while our ultimate reliance must be on God's sovereignty and providential leading, we are simultaneously called to be diligent, wise, and proactive stewards of the opportunities He provides. When we sense God calling us to a significant task, we are encouraged to engage in deep, persistent prayer, but also to carefully consider the practical steps, the necessary resources, and a realistic timeline. This verse emboldens us to be courageous and bold in presenting our God-given visions and requests, trusting that God can indeed move the hearts of those in authority or influence, even those outside of our faith, to advance His kingdom purposes. It serves as a powerful reminder that God's favor can manifest in unexpected ways, empowering us to step out in faith with both courage and profound wisdom.
Questions for Reflection
FAQ
Who was the queen mentioned in Nehemiah 2:6?
Answer: While the biblical text does not explicitly name her, historical and scholarly consensus suggests the queen sitting by King Artaxerxes I was likely Damaspia, his chief wife. Her presence indicates a formal royal setting and adds significant weight to the king's decision. In ancient Persian courts, the queen's presence could signify the importance of the discussion, her role as a witness, or even her potential influence on royal decrees. Her presence here underscores the gravity and official nature of Nehemiah's audience and the king's subsequent approval.
Why was it so significant that the king "pleased to send" Nehemiah?
Answer: The king's willingness to send Nehemiah was profoundly significant for several reasons. Firstly, Nehemiah held the highly trusted and indispensable position of the king's cupbearer, a role that typically required constant proximity to the monarch. Granting a prolonged leave was an extraordinary concession. Secondly, Jerusalem had a documented history of rebellion against Persian rule, and any request to rebuild its walls could have been viewed with deep suspicion, potentially even as a threat to imperial stability. The fact that the king was "pleased" (Hebrew: yâṭab, indicating genuine favor and acceptance) to grant this audacious request highlights remarkable divine favor. It demonstrates God's sovereign power to incline the hearts of even pagan rulers to accomplish His will for His people, as seen in Ezra 7:27-28 where Ezra praises God for putting it into the king's heart to beautify the house of the Lord. This divine intervention was absolutely crucial for the success of Nehemiah's mission.
CHRIST-CENTERED FULFILLMENT
Nehemiah 2:6, with its depiction of a powerful king sending his trusted servant on a mission of restoration, provides a profound Old Testament foreshadowing of God the Father sending His Son, Jesus Christ, on the ultimate mission of redemption and spiritual rebuilding. Just as Nehemiah was "sent" by King Artaxerxes with authority and provision to rebuild the physical walls of Jerusalem, Jesus was "sent" by God the Father with all authority in heaven and on earth to rebuild broken humanity and establish a spiritual kingdom (e.g., John 3:17, John 5:36). Nehemiah's journey was for a temporary, earthly restoration, but Christ's journey culminated in His sacrificial death on the cross and triumphant resurrection, securing eternal life and inaugurating the spiritual city, the New Jerusalem (e.g., Revelation 21:2). The king's unexpected favor upon Nehemiah, an act that seemed humanly impossible, powerfully points to the Father's ultimate favor and boundless love demonstrated in sending Jesus, the Lamb of God, who takes away the sin of the world (John 1:29). Jesus, as the mediator of a better covenant (Hebrews 8:6), came not merely to build walls of stone, but to build His living temple, the church, against which the very gates of hell will not prevail (Matthew 16:18).