TRV
Translation
King James Version
And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters.
Complete Jewish Bible
Next to him Shalum the son of HaLochesh, leader of half the district of Yerushalayim, he and his daughters, made repairs.
Berean Standard Bible
And next to them, Shallum son of Hallohesh, ruler of the other half-district of Jerusalem, made repairs, with the help of his daughters.
American Standard Version
And next unto him repaired Shallum the son of Hallohesh, the ruler of half the district of Jerusalem, he and his daughters.
World English Bible Messianic
Next to him, Shallum the son of Hallohesh, the ruler of half the district of Jerusalem, he and his daughters, made repairs.
Geneva Bible (1599)
Next vnto him also fortified Shallum, the sonne of Halloesh, the ruler of the halfe part of Ierusalem, he, and his daughters.
Young's Literal Translation
And by his hand hath Shallum son of Halohesh, head of the half of the district of Jerusalem, strengthened, he and his daughters.
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In the KJVVerse 12,340 of 31,102
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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 3:12 meticulously records the contribution of Shallum, son of Halohesh, "the ruler of the half part of Jerusalem," and notably, "his daughters," in the monumental task of rebuilding Jerusalem's walls. This verse, embedded within a detailed chapter cataloging the various participants and their assigned sections, underscores the widespread community involvement, the principle of leadership by example, and the remarkable inclusion of women in a significant public and physically demanding endeavor during the post-exilic restoration of Jerusalem.
CONTEXT
Literary Context: Nehemiah 3 serves as a meticulous roster, detailing the individuals, families, and groups responsible for repairing specific sections of Jerusalem's shattered walls and gates. Following Nehemiah's initial assessment of the ruins, as described in Nehemiah 2:11-16, and his rallying cry to the people, recorded in Nehemiah 2:17-18, chapter 3 demonstrates the immediate and organized response. The chapter moves systematically around the city, starting from the Sheep Gate and proceeding counter-clockwise, naming each segment of the wall and the people who worked on it. Verse 12 is part of this continuous list, specifically mentioning a section near the Broad Wall or the Tower of the Ovens, indicating the communal, almost assembly-line, nature of the reconstruction. The repetitive structure emphasizes the unity and shared purpose of the diverse groups involved in this monumental undertaking.
Historical & Cultural Context: The rebuilding of Jerusalem's walls occurred during the Persian period, specifically in the 20th year of King Artaxerxes I's reign (c. 445 BC), after the Babylonian exile had left the city in ruins for decades. For ancient cities, walls were not merely defensive structures; they were fundamental to a city's identity, security, and economic viability. A city without walls was vulnerable, a symbol of shame and defeat, and a hindrance to trade and civic life. The Jewish community's return from exile was fraught with challenges, including internal disorganization and external opposition from neighboring peoples like Sanballat and Tobiah, who actively sought to undermine their efforts. In this patriarchal society, public and physically demanding labor, especially in construction, was typically performed by men. The explicit mention of "daughters" participating in such a project is therefore highly significant, challenging conventional gender roles and highlighting the extraordinary circumstances and collective dedication required for this national restoration, demonstrating a community where necessity and shared purpose transcended traditional boundaries.
Key Themes: Nehemiah 3:12 contributes significantly to several overarching themes within the book of Nehemiah and the broader biblical narrative. Firstly, it exemplifies widespread participation and unity, showing that the rebuilding effort was not limited to a select few but involved people from all walks of life—priests, goldsmiths, merchants, rulers, and even women. This collective effort is crucial for the success of God's work, as seen in the people's dedication to building with "a mind to work" (Nehemiah 4:6). Secondly, it highlights leadership by example, as Shallum, a "ruler," actively participates in the physical labor rather than merely delegating. This hands-on leadership inspires and validates the contributions of others, echoing principles found in the wisdom literature. Finally, the verse powerfully introduces the theme of inclusive service, particularly through the mention of Shallum's daughters. Their participation underscores that in God's kingdom work, all are valued and called to contribute their gifts and efforts, regardless of social standing or gender, demonstrating a community where every member's contribution is recognized and essential for the common good, a principle echoed in the New Testament's teachings on the body of Christ (e.g., 1 Corinthians 12).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 3:12, like the entire chapter, primarily employs Cataloging or Enumeration as its dominant literary device. This meticulous listing of individuals and their specific contributions serves to emphasize the comprehensive and communal nature of the rebuilding effort, demonstrating that every segment of the wall was addressed and every person had a vital role. The repetitive structure of "next unto him repaired X, son of Y" reinforces the sense of a continuous, organized, and unified endeavor, creating a rhythmic and purposeful narrative. Beyond this, the verse utilizes Emphasis through its unique and unexpected detail: the explicit mention of "his daughters." In a patriarchal society, the inclusion of women in such a physically demanding public project is highly noteworthy and serves to highlight the extraordinary dedication, collective spirit, and perhaps even the sheer necessity that drove the community. This detail also carries Symbolism, as the rebuilding of the physical wall symbolizes the spiritual and communal restoration of the people of Israel, where all members, regardless of gender or social status, contribute to the re-establishment of their identity, security, and covenant relationship with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 3:12 offers profound theological insights into the nature of God's work and the community of faith. It powerfully illustrates that God often accomplishes His purposes through the collective, unified efforts of His people, where every individual's contribution, no matter how seemingly small or unconventional, is vital. The participation of Shallum, a ruler, underscores the biblical principle that leadership in God's kingdom is characterized by humble service and active involvement, not just by authority. Most remarkably, the inclusion of his daughters challenges traditional societal norms and foreshadows a more inclusive vision of God's people, where all are called to serve according to their gifts and dedication, regardless of gender. This verse speaks to the divine valuing of every member of the community, reminding us that God delights in the diverse contributions of His children working together for His glory, reflecting the unity and diversity of the body of Christ.
REFLECTION AND APPLICATION
Nehemiah 3:12 serves as a timeless blueprint for community, leadership, and service within any group, particularly the church. It challenges us to consider our own roles in collective endeavors, reminding us that every hand and heart is needed for significant work to be accomplished. We are called to move beyond passive observation and engage actively, just as Shallum, a person of authority, did not merely delegate but participated in the physical labor. The striking inclusion of his daughters compels us to examine our own biases and ensure that our communities are truly inclusive, valuing and empowering all members—regardless of age, gender, or social standing—to contribute their unique gifts and energies. This verse inspires us to foster environments where everyone feels seen, valued, and essential to the shared mission, recognizing that true progress is made when diverse individuals unite with a common, God-given purpose, reflecting the kingdom values of collaboration and mutual respect.
Questions for Reflection
FAQ
Why is the mention of Shallum's daughters so significant in this verse?
Answer: The explicit mention of Shallum's daughters is highly significant because it is a rare detail in ancient texts describing public works, which typically focused on male participants. In a patriarchal society where women's public roles, especially in physically demanding labor like construction, were generally limited, their inclusion here suggests active and direct participation in the rebuilding of Jerusalem's walls. This detail highlights the extraordinary dedication and unity of the entire community, demonstrating that the task was so vital that all available hands, regardless of gender, were involved. It underscores a remarkable inclusivity and a shared sense of urgency and purpose among the returning exiles, a spirit that foreshadows the comprehensive participation seen in the early Christian church, where women played vital roles in ministry and service, as described in passages like Romans 16.
What does "ruler of the half part of Jerusalem" mean?
Answer: The phrase "ruler of the half part of Jerusalem" (חֲצִי פֶלֶךְ יְרוּשָׁלַיִם, ḥăṣî pelek yərûšālayim) indicates that Shallum was an administrative or civic leader responsible for a specific district or jurisdiction within the city of Jerusalem. The term "half part" (חֲצִי פֶלֶךְ, ḥăṣî pelek) likely refers to an administrative division, possibly a district or a specific sector of the city's territory, similar to a modern-day mayor or district commissioner. This title signifies his high social and political standing, making his direct involvement in the manual labor of rebuilding the wall particularly noteworthy and a powerful example of leadership by active participation, rather than mere delegation. His commitment to the physical restoration of Jerusalem demonstrated a profound sense of responsibility for his assigned area.
CHRIST-CENTERED FULFILLMENT
Nehemiah 3:12, with its powerful portrayal of unified, inclusive, and self-sacrificial service, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ and the community He establishes, the Church. Just as Shallum, a ruler, humbled himself to participate in the physical labor of rebuilding, Christ, though being in the form of God, did not consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant and becoming obedient to the point of death—even death on a cross (Philippians 2:6-8). He did not merely delegate the work of salvation but actively participated, offering His own life as the ultimate sacrifice to rebuild humanity's broken relationship with God (John 10:11). The inclusion of Shallum's daughters foreshadows the radical inclusivity of the New Covenant, where in Christ Jesus, there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for all are one in Christ (Galatians 3:28). The Church, as the body of Christ, is called to continue this work of spiritual and societal "rebuilding," where every member, with their diverse gifts, is essential and valued, just as different parts of the body contribute to the whole (1 Corinthians 12:12-27). The unified effort to rebuild Jerusalem's physical walls points to the greater work of building up the spiritual temple, the Church, with Christ as its cornerstone (Ephesians 2:19-22). Ultimately, the dedication seen in Nehemiah 3:12 reflects the Spirit-empowered commitment of God's people to participate in His ongoing redemptive work, culminating in the new heavens and new earth, where God's dwelling is with humanity, and all things are made new and perfected in Christ (Revelation 21:1-4).