TRV
Translation
King James Version
And next unto them repaired Jedaiah the son of Harumaph, even over against his house. And next unto him repaired Hattush the son of Hashabniah.
Complete Jewish Bible
Next to him Y'dayah the son of Harumaf made repairs opposite his own house. Next to him Hatush the son of Hashavn'yah made repairs.
Berean Standard Bible
next to him, Jedaiah son of Harumaph made repairs across from his house; and next to him, Hattush son of Hashabneiah made repairs.
American Standard Version
And next unto them repaired Jedaiah the son of Harumaph, over against his house. And next unto him repaired Hattush the son of Hashabneiah.
World English Bible Messianic
Next to them, Jedaiah the son of Harumaph made repairs across from his house. Next to him, Hattush the son of Hashabneiah made repairs.
Geneva Bible (1599)
And next vnto him fortified Iedaiah the sonne of Harumaph, euen ouer against his house: and next vnto him fortified Hattush, the sonne of Hashabniah.
Young's Literal Translation
And by their hand hath Jedaiah son of Harumaph strengthened, and over-against his own house; and by his hand hath Hattush son of Hashabniah strengthened.
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Commentary on Nehemiah 3 verses 1–32
1 ¶ Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel.
2 And next unto him builded the men of Jericho. And next to them builded Zaccur the son of Imri.
3 But the fish gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof.
4 And next unto them repaired Meremoth the son of Urijah, the son of Koz. And next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel. And next unto them repaired Zadok the son of Baana.
5 And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.
6 Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof.
7 And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, unto the throne of the governor on this side the river.
8 Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.
9 And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem.
10 And next unto them repaired Jedaiah the son of Harumaph, even over against his house. And next unto him repaired Hattush the son of Hashabniah.
11 Malchijah the son of Harim, and Hashub the son of Pahathmoab, repaired the other piece, and the tower of the furnaces.
12 And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters.
13 The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto the dung gate.
14 But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Bethhaccerem; he built it, and set up the doors thereof, the locks thereof, and the bars thereof.
15 But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David.
16 After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Bethzur, unto the place over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty.
17 After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part.
18 After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah.
19 And next to him repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armoury at the turning of the wall.
20 After him Baruch the son of Zabbai earnestly repaired the other piece, from the turning of the wall unto the door of the house of Eliashib the high priest.
21 After him repaired Meremoth the son of Urijah the son of Koz another piece, from the door of the house of Eliashib even to the end of the house of Eliashib.
22 And after him repaired the priests, the men of the plain.
23 After him repaired Benjamin and Hashub over against their house. After him repaired Azariah the son of Maaseiah the son of Ananiah by his house.
24 After him repaired Binnui the son of Henadad another piece, from the house of Azariah unto the turning of the wall, even unto the corner.
25 Palal the son of Uzai, over against the turning of the wall, and the tower which lieth out from the king's high house, that was by the court of the prison. After him Pedaiah the son of Parosh.
26 Moreover the Nethinims dwelt in Ophel, unto the place over against the water gate toward the east, and the tower that lieth out.
27 After them the Tekoites repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel.
28 From above the horse gate repaired the priests, every one over against his house.
29 After them repaired Zadok the son of Immer over against his house. After him repaired also Shemaiah the son of Shechaniah, the keeper of the east gate.
30 After him repaired Hananiah the son of Shelemiah, and Hanun the sixth son of Zalaph, another piece. After him repaired Meshullam the son of Berechiah over against his chamber.
31 After him repaired Malchiah the goldsmith's son unto the place of the Nethinims, and of the merchants, over against the gate Miphkad, and to the going up of the corner.
32 And between the going up of the corner unto the sheep gate repaired the goldsmiths and the merchants.
The best way to know how to divide this chapter is to observe how the work was divided among the undertakers, that every one might know what he had to do, and mind it accordingly with a holy emulation, and desire to excel, yet without any contention, animosity, or separate interest. No strife appears among them but which should do most for the public good. Several things are observable in the account here given of the building of the wall about Jerusalem: -
I. That Eliashib the high priest, with his brethren the priests, led the van in this troop of builders, Neh 3:1. Ministers should be foremost in every good work; for their office obliges them to teach and quicken by their example, as well as by their doctrine. If there be labour in it, who so fit as they to work? if danger, who so fit as they to venture? The dignity of the high priest was very great, and obliged him to signalize himself in this service. The priests repaired the sheep-gate, so called because through it were brought the sheep that were to be sacrificed in the temple; and therefore the priests undertook the repair of it because the offerings of the Lord made by fire were their inheritance. And of this gate only it is said that they sanctified it with the word and prayer, and perhaps with sacrifices perhaps, 1. Because it led to the temple; or, 2. Because with this the building of the wall began, and it is probable (though they were at work in all parts of the wall at the same time) that this was first finished, and therefore at this gate they solemnly committed their city and the walls of it to the divine protection; or, 3. Because the priests were the builders of it; and it becomes ministers above others, being themselves in a peculiar manner sanctified to God, to sanctify to him all their performances, and to do even their common actions after a godly sort.
II. That the undertakers were very many, who each took his share, some more and some less, in this work, according as their ability was. Note, What is to be done for the public good every one should assist in, and further, to the utmost of his place and power. United force will conquer that which no individual dares venture on. Many hands will make light work.
III. That many were active in this work who were not themselves inhabitants of Jerusalem, and therefore consulted purely the public welfare and not any private interest or advantage of their own. Here are the men of Jericho with the first (Neh 3:2), the men of Gibeon and Mizpah (Neh 3:7), and Zanoah, Neh 3:13. Every Israelite should lend a hand towards the building up of Jerusalem.
IV. That several rulers, both of Jerusalem and of other cities, were active in this work, thinking themselves bound in honour to do the utmost that their wealth and power enabled them to do for the furtherance of this good work. But it is observable that they are called rulers of part, or the half part, of their respective cities. One was ruler of the half part of Jerusalem (Neh 3:12), another of part of Beth-haccerem (Neh 3:14), another of part of Mizpah (Neh 3:15), another of the half part of Beth-zur (Neh 3:16), one was ruler of one half part, and another of the other half part, of Keilah, Neh 3:17, Neh 3:18. Perhaps the Persian government would not entrust any one with a strong city, but appointed two to be a watch upon each other. Rome had two consuls.
V. Here is a just reproach fastened upon the nobles of Tekoa, that they put not their necks to the work of their Lord (Neh 3:5), that is, they would not come under the yoke of an obligation to this service; as if the dignity and liberty of their peerage were their discharge from serving God and doing good, which are indeed the highest honour and the truest freedom. Let not nobles think any thing below them by which they may advance the interests of their country; for what else is their nobility good for but that it puts them in a higher and larger sphere of usefulness than that in which inferior persons move?
VI. Two persons joined in repairing the old gate (Neh 3:6), and so were co-founders, and shared the honour of it between them. The good work which we cannot compass ourselves we must be thankful to those that will go partners with us in. Some think that this is called the old gate because it belonged to the ancient Salem, which was said to be first built by Melchizedek.
VII. Several good honest tradesmen, as well as priests and rulers, were active in this work - goldsmiths, apothecaries, merchants, Neh 3:8, Neh 3:32. They did not think their callings excused them, nor plead that they could not leave their shops to attend the public business, knowing that what they lost would certainly be made up to them by the blessing of God upon their callings.
VIII. Some ladies are spoken of as helping forward this work - Shallum and his daughters (Neh 3:12), who, though not capable of personal service, yet having their portions in their own hands, or being rich widows, contributed money for buying materials and paying workmen. St. Paul speaks of some good women that laboured with him in the gospel, Phi 4:3.
IX. Of some it is said that they repaired over against their houses (Neh 3:10, Neh 3:23, Neh 3:28, Neh 3:29), and of one (who, it is likely, was only a lodger) that he repaired over against his chamber, Neh 3:30. When a general good work is to be done each should apply himself to that part of it that falls nearest to him and is within his reach. If every one will sweep before his own door, the street will be clean; if every one will mend one, we shall be all mended. If he that has but a chamber will repair before that, he does his part.
X. Of one it is said that he earnestly repaired that which fell to his share (Neh 3:20) - he did it with an inflamed zeal; not that others were cold or indifferent, but he was the most vigorous of any of them and consequently made himself remarkable. It is good to be thus zealously affected in a good thin; and it is probable that this good man's zeal provoked very many to take the more pains and make the more haste.
XI. Of one of these builders it is observed that he was the sixth son of his father, Neh 3:30. His five elder brethren, it seems, laid not their hand to this work, but he did. In doing that which is good we need not stay to see our elders go before us; if they decline it, it does not therefore follow that we must. Thus the younger brother, if he be the better man, and does God and his generation better service, is indeed the better gentleman; those are most honourable that are most useful.
XII. Some of those that had first done helped their fellows, and undertook another share where they saw there was most need. Meremoth repaired, Neh 3:4. and again, Neh 3:21. And the Tekoites, besides the piece they repaired (Neh 3:5), undertook another piece (Neh 3:27), which is the more remarkable because their nobles set them a bad example by withdrawing from the service, which, instead of serving them for an excuse to sit still, perhaps made them the more forward to do double work, that by their zeal they might either shame or atone for the covetousness and carelessness of their nobles.
Lastly, Here is no mention of any particular share that Nehemiah himself had in this work. A name-sake of his is mentioned, Neh 3:16. But did he do nothing? Yes, though he undertook not any particular piece of the wall, yet he did more than any of them, for he had the oversight of them all; half of his servants worked where there was most need, and the other half stood sentinel, as we find afterwards (Neh 4:16), while he himself in his own person walked the rounds, directed and encouraged the builders, set his hand to the work where he saw occasion, and kept a watchful eye upon the motions of the enemy, as we shall find in the next chapter. The pilot needs not haul at a rope: it is enough for him to steer.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–32. 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 3:10 meticulously records the contributions of Jedaiah the son of Harumaph and Hattush the son of Hashabniah to the reconstruction of Jerusalem's walls. This verse, embedded within a comprehensive register of communal effort, highlights the intricate organization and widespread participation essential for the monumental task of rebuilding the city's defenses after the Babylonian exile. It underscores both the principle of individual responsibility, particularly through Jedaiah's work "over against his house," and the collective dedication required to restore the physical security and spiritual integrity of the post-exilic community.
CONTEXT
Literary Context: Nehemiah 3 stands as a unique and detailed "building roster," systematically chronicling the collaborative effort to reconstruct the walls of Jerusalem. Following Nehemiah's initial, covert inspection of the city's dilapidated defenses in Nehemiah 2:11-16 and his subsequent impassioned call to action in Nehemiah 2:17-18, this chapter meticulously outlines the division of labor. Each verse, including Nehemiah 3:10, names specific individuals, families, professional guilds, and even the precise sections of the wall they repaired, moving methodically around the city's perimeter, starting from the Sheep Gate. The repetitive formula "next to him/them repaired..." creates a powerful sense of continuous, interlocking effort, emphasizing the widespread participation and strategic organization under Nehemiah's visionary leadership. This structure demonstrates how a seemingly insurmountable task was achieved through countless, coordinated individual contributions, forming a seamless chain of service.
Historical & Cultural Context: The events of Nehemiah 3 unfold in the mid-5th century BCE, during the crucial post-exilic period when the Jewish people, having returned from Babylonian captivity, sought to re-establish their identity and security in their homeland. Jerusalem had remained in ruins for over a century since its destruction by Nebuchadnezzar in 586 BCE. The absence of defensive walls left the city and its inhabitants highly vulnerable to the constant threats and harassment from hostile neighboring groups, such as Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arab, who actively opposed any Jewish restoration efforts. For the returning exiles, the wall was far more than a mere physical barrier; it was a potent symbol of renewed national identity, divine protection, and the re-establishment of God's covenant people. The detailed record of citizens working "over against his house" reflects a common ancient Near Eastern practice where individuals or families were responsible for maintaining the public infrastructure adjacent to their own property. This cultural norm fostered a deep sense of personal stake and ownership in communal projects, transforming the rebuilding of the wall into a deeply personal, collective act of faith, resilience, and patriotism.
Key Themes: The meticulous account in Nehemiah 3, particularly exemplified by Nehemiah 3:10, powerfully articulates several foundational themes. Firstly, it champions collective action and unity, demonstrating that a monumental undertaking can only be accomplished when diverse individuals and groups work together in harmony. The entire chapter illustrates a "chain-gang" approach, where priests, rulers, goldsmiths, perfume makers, and common citizens collaborate seamlessly. Secondly, it emphasizes personal responsibility and ownership, notably through Jedaiah's example of repairing "even over against his house." This highlights the critical importance of individuals taking initiative within their immediate spheres of influence, resonating with broader biblical principles of diligent labor and stewardship, as often found in wisdom literature like Proverbs 10:4. Thirdly, the chapter underscores God's meticulous attention to detail and His valuing of every contribution. The divine inspiration behind Nehemiah's vision, as revealed in Nehemiah 2:17-18, is mirrored by God's apparent remembrance of every person's specific effort. This reinforces the profound truth that no act of faithful service, however small or seemingly insignificant, is forgotten by God, highlighting His providential hand at work in the restoration of His people and their holy city.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 3:10, like the entire chapter, is rich in several key literary devices that amplify its message. The most prominent is Cataloging or Listing, as the chapter meticulously enumerates individuals, families, and their specific contributions to the wall's reconstruction. This creates a detailed roster, underscoring the widespread participation and the highly organized nature of the project, ensuring that no significant contributor is overlooked. Repetition is also a significant feature, particularly the recurring phrase "next unto him/them repaired," which establishes a rhythmic flow and powerfully emphasizes the continuous, interlocking nature of the work around the city's perimeter. This repetition reinforces the overarching theme of unity and collaborative effort, demonstrating how a grand, seemingly insurmountable task is completed piece by painstaking piece. Furthermore, the verse employs Specificity and Detail, not only naming individuals and their fathers but also precisely locating their work ("even over against his house"). This granular attention to detail lends profound historical authenticity to the account and highlights God's meticulous awareness of every individual's contribution. Finally, the wall itself functions as powerful Symbolism, representing not just physical security but also the restoration of Jerusalem's identity, the re-establishment of the covenant community, and the reassertion of God's protective presence among His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 3:10, situated within the broader narrative of Jerusalem's wall reconstruction, profoundly illustrates the theological principle that God accomplishes His grand purposes through the diligent, often unseen, efforts of ordinary people. It affirms that every act of faithful service, no matter how small or localized, contributes significantly to the larger divine plan. The emphasis on individuals working "even over against his house" underscores the sacredness of personal responsibility and the idea that true community transformation often begins with individuals taking ownership of their immediate sphere of influence. This chapter is a powerful testament to the efficacy of unity in diversity, where disparate groups—priests, rulers, goldsmiths, perfume makers, and common citizens—collaborate under divine direction to achieve a common, God-ordained goal. It reminds us that God sees and values every sincere contribution, demonstrating His meticulous care for His people and His work, echoing the New Testament's teaching on the body of Christ.
REFLECTION AND APPLICATION
Nehemiah 3:10 offers profound and enduring lessons for contemporary believers and communities. It challenges us to discern and embrace our unique place within God's larger work, to contribute our specific gifts and efforts, no matter how seemingly small or mundane. Just as Jedaiah and Hattush faithfully repaired their assigned sections, we are called to be diligent and faithful in our vocations, within our families, and in our communities, recognizing that our individual faithfulness contributes significantly to the collective flourishing of God's kingdom. The poignant detail "even over against his house" particularly resonates, urging us to take proactive ownership of the needs and brokenness within our immediate spheres of influence—our homes, neighborhoods, workplaces, and churches—rather than passively waiting for others to initiate change. This passage powerfully reminds us that significant, lasting progress is often the cumulative result of countless acts of personal responsibility, unity, and humble service, all empowered by God's Spirit. It assures us that God delights in the collaborative efforts of His people, transforming individual acts into a grand, unified work.
Questions for Reflection
FAQ
Why does the Bible list so many names and seemingly mundane details like in Nehemiah 3:10?
Answer: The meticulous listing of names and specific details in Nehemiah 3, including individuals like Jedaiah and Hattush, serves several crucial purposes. Firstly, it provides an authentic historical record, validating the massive undertaking and demonstrating the widespread participation of the post-exilic community in the rebuilding of Jerusalem. This attention to detail underscores the reality and immense scope of the project. Secondly, and more profoundly, it highlights the theological principle that every individual's contribution, no matter how seemingly small or obscure, is seen, valued, and remembered by God. It communicates that God honors the faithfulness of His people, reinforcing the idea that no act of service done for Him is forgotten. Thirdly, it powerfully emphasizes the importance of collective action and unity; the wall was rebuilt not by a single heroic figure, but by the coordinated effort of many, each contributing their distinct part. This detailed account serves as an enduring testament to the power of communal endeavor under divine guidance, reminding us that God works through His people, valuing each one's unique role in His grand plan, as beautifully illustrated in passages like 1 Corinthians 12, which speaks of the body of Christ having many members, each indispensable.
CHRIST-CENTERED FULFILLMENT
While Nehemiah 3:10 directly recounts the physical restoration of Jerusalem's walls, its underlying principles find profound Christ-centered fulfillment in the New Testament. Jesus Christ is the ultimate builder, not of a mere physical wall, but of a spiritual temple—His Church. Just as the wall secured the physical city, Christ's redemptive work establishes a spiritual dwelling place for God among humanity, a "spiritual house" built of "living stones" (1 Peter 2:5). He famously declared, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). In Christ, the fragmented community of humanity is brought together, transcending all barriers, "built together into a dwelling place for God by the Spirit" (Ephesians 2:22). The individual contributions of Jedaiah and Hattush, each working on their specific section, powerfully foreshadow the diverse gifts and ministries of believers in the body of Christ, where each member, empowered by the Holy Spirit, contributes uniquely to the building up of the whole, reaching maturity in Christ (Ephesians 4:11-16). Ultimately, the restored Jerusalem foreshadows the New Jerusalem, the heavenly city, which is not built by human hands but by God Himself, a city whose "builder and designer is God" (Hebrews 11:10), and where Christ reigns supreme as the cornerstone and foundational truth (Ephesians 2:20), ensuring eternal security, perfect communion with God, and the everlasting triumph of His kingdom.