Nehemiah 3:12

KJV

And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters.

KJV (with Strong's)

And next unto him {H3027} repaired {H2388} Shallum {H7967} the son {H1121} of Halohesh {H3873}, the ruler {H8269} of the half {H2677} part {H6418} of Jerusalem {H3389}, he and his daughters {H1323}.

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.

Commentary

### 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](/nehemiah/2-11-16 "Nehemiah's Secret Inspection of Jerusalem's Walls"), and his rallying cry to the people, recorded in [Nehemiah 2:17-18](/nehemiah/2-17-18 "Nehemiah's Call to Rebuild Jerusalem's Walls"), 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](/nehemiah/4-6 "The People's Heart for Work")). 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](/1_corinthians/12 "The Body of Christ and Spiritual Gifts")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Repaired (Hebrew, _ḥāzaq'_):** This verb, H2388 (חָזַק, _ḥāzaq'_), means "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate." In the context of Nehemiah 3, its consistent use (e.g., Nehemiah 3:1-27) emphasizes not just mending, but making firm, secure, and robust. The word conveys the determined, strenuous effort involved in restoring the wall to a state of strength and defense, signifying a complete and lasting reconstruction rather than a superficial patch-up.
* **Ruler (Hebrew, _śar'_):** The Hebrew word H8269 (שַׂר, _śar'_), denotes "a head person (of any rank or class); captain, chief, general, governor, keeper, lord, master, prince, ruler, steward." Shallum's designation as "the ruler of the half part of Jerusalem" indicates his significant social and political standing as an administrative leader responsible for a specific district within the city. His direct involvement in the manual labor, despite his high status, powerfully illustrates the principle of leadership by example and the shared burden of the community's task, demonstrating a commitment that extended beyond mere oversight.
* **Daughters (Hebrew, _bath'_):** The word H1323 (בַּת, _bath'_), from H1121 (בֵּן, _bên'_), is the feminine form of "son," meaning "a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)." While linguistically straightforward, its explicit mention here is profoundly significant. In a historical context where women's public roles, especially in physical labor, were limited, their inclusion indicates active participation in the rebuilding effort, not merely passive support. This detail highlights the extraordinary unity and dedication of the entire community, transcending typical societal divisions and recognizing the valuable contribution of all members, including women, to a critical national endeavor.

#### Verse Breakdown
* **"And next unto him repaired Shallum the son of Halohesh":** This clause places Shallum's work in sequence with the preceding individuals or groups mentioned in the chapter, emphasizing the continuous, coordinated effort around the wall. The phrase "next unto him" (עַל־יָדוֹ, *‘al-yādô*, literally "at his hand" or "beside him," Strong's H3027 - _yâd'_ meaning "hand, power, means") signifies proximity and collaboration, reinforcing the idea of a collective, contiguous project. Shallum is identified by his patronymic, "the son of Halohesh" (Strong's H3873 - _Lôwchêsh'_), a common way of identifying individuals in ancient genealogies and records, rooting him within the community's established lineage.
* **"the ruler of the half part of Jerusalem":** This phrase clarifies Shallum's identity and status. As a "ruler of the half part" (Strong's H2677 - _chêtsîy'_ meaning "half or middle," and H6418 - _pelek'_ meaning "circuit, district"), he held a position of significant authority and responsibility within Jerusalem's administration. His participation in the physical labor demonstrates a commitment that extended beyond mere oversight, setting a powerful example for those under his charge and for the community at large. It underscores that no one, regardless of status, was exempt from contributing to this vital work for the city (Strong's H3389 - _Yᵉrûwshâlaim'_).
* **"he and his daughters":** This is the most striking and unique detail of the verse. The explicit mention of Shallum's "daughters" working alongside him is highly unusual for ancient Near Eastern texts describing public works. It suggests their direct, active involvement in the physically demanding task of rebuilding the wall. This inclusion highlights the comprehensive nature of the community's dedication, valuing the contributions of all members, including women, and signaling a remarkable unity and shared purpose in the face of a daunting challenge. It challenges conventional gender roles of the time, emphasizing the extraordinary circumstances and the collective, all-encompassing commitment to the restoration of Jerusalem.

#### 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.

* [Exodus 38:8](/exodus/38-8 "Women's Contributions to the Tabernacle")
* [Romans 12:4-5](/romans/12-4-5 "Many Members, One Body")
* [Galatians 3:28](/galatians/3-28 "Unity in 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
* **In what ways might I be called to "repair" or contribute to a significant work in my community or church, even if it seems outside my traditional role or comfort zone?**
* **How can I, as a leader or an individual, model active participation and humble service, rather than just delegating or observing?**
* **Are there individuals or groups whose contributions might be overlooked or undervalued in my sphere of influence? How can I intentionally create more inclusive opportunities for service, much like the inclusion of Shallum's daughters?**
* **What "half part of Jerusalem" (a specific area of need or responsibility) has God placed on my heart, and how can I collaborate with others to bring about its restoration or flourishing?**

### 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](/romans/16 "Paul's Greetings and Commendations").

**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](/jerusalem "The City 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](/philippians/2-6-8 "Christ's Humility and Obedience")). 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](/john/10-11 "The Good Shepherd Lays Down His Life")). 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](/galatians/3-28 "Unity in Christ")). 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](/1_corinthians/12-12-27 "The Body of Christ, Many Members")). 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](/ephesians/2-19-22 "Christ as the Cornerstone of the Church")). 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](/revelation/21-1-4 "The New Heaven and New Earth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Nehemiah 3:9

And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem.

Philippians 4:3

And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the book of life.

Acts 21:8

¶ And the next [day] we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was [one] of the seven; and abode with him.

Acts 21:9

And the same man had four daughters, virgins, which did prophesy.

Exodus 35:25

And all the women that were wise hearted did spin with their hands, and brought that which they had spun, [both] of blue, and of purple, [and] of scarlet, and of fine linen.

Nehemiah 3:14

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.

Nehemiah 3:18

After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah.