Nehemiah 3:15

Translation
King James Version
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.
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KJV (with Strong's)
But the gate H8179 of the fountain H5869 repaired H2388 Shallun H7968 the son H1121 of Colhozeh H3626, the ruler H8269 of part H6418 of Mizpah H4709; he built H1129 it, and covered H2926 it, and set up H5975 the doors H1817 thereof, the locks H4514 thereof, and the bars H1280 thereof, and the wall H2346 of the pool H1295 of Siloah H7975 by the king's H4428 garden H1588, and unto the stairs H4609 that go down H3381 from the city H5892 of David H1732.
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Complete Jewish Bible
Shalun the son of Kol-Hozeh, leader of the district of Mitzpah, repaired the Fountain Gate; he rebuilt it, covered it and set up its doors, along with its bolts and bars; he also rebuilt the wall of the Pool of Shelach, by the royal garden, as far as the stairs that go down from the City of David.
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Berean Standard Bible
The Fountain Gate was repaired by Shallun son of Col-hozeh, ruler of the district of Mizpah. He rebuilt it, roofed it, and installed its doors, bolts, and bars. He also repaired the wall of the Pool of Shelah near the king’s garden, as far as the stairs that descend from the City of David.
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American Standard Version
And the fountain gate repaired Shallun the son of Col-hozeh, the ruler of the district of Mizpah; he built it, and covered it, and set up the doors thereof, the bolts thereof, and the bars thereof, and the wall of the pool of Shelah by the king’s garden, even unto the stairs that go down from the city of David.
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World English Bible Messianic
Shallun the son of Colhozeh, the ruler of the district of Mizpah repaired the spring gate. He built it, and covered it, and set up its doors, its bolts, and its bars, and the wall of the pool of Shelah by the king’s garden, even to the stairs that go down from the city of David.
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Geneva Bible (1599)
But the gate of the fountaine fortified Shallun, the sonne of Col-hozeh, the ruler of the fourth part of Mizpah: he builded it, and couered it, and set on the doores thereof, the lockes thereof, and the barres thereof, and the wall vnto the fishpoole of Shelah by the Kings garden, and vnto the steppes that goe downe from the citie of Dauid.
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Young's Literal Translation
And the gate of the fountain hath Shallum son of Col-Hozeh, head of the district of Mizpah, strengthened: he doth build it, and cover it, and set up its doors, its locks, and its bars, and the wall of the pool of Siloah, to the garden of the king, and unto the steps that are going down from the city of David.
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See also
John 9:7Isaiah 8:6Nehemiah 12:37Luke 13:4Nehemiah 2:14Nehemiah 3:14Judges 20:1
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In the KJVVerse 12,343 of 31,102

Study This Verse

SUMMARY

Nehemiah 3:15 meticulously details the significant contribution of Shallun, son of Colhozeh and ruler of a portion of Mizpah, to the comprehensive rebuilding of Jerusalem's walls. This verse specifically highlights his work on the strategically vital Fountain Gate, ensuring its complete functionality with doors, locks, and bars, and extending his efforts to include the adjacent wall of the Pool of Siloah, reaching towards the ancient stairs descending from the City of David. It underscores the collaborative spirit and diligent effort characteristic of the post-exilic restoration, emphasizing the thoroughness required for such a monumental task.

CONTEXT

  • Literary Context: Nehemiah 3 stands as a unique and powerful testament to communal effort within the book of Nehemiah. Following Nehemiah's initial assessment of Jerusalem's dilapidated walls and his impassioned call to rebuild in Nehemiah 2:17, this chapter functions as a detailed "building roster." It systematically lists the various families, guilds, and leaders who each took responsibility for a specific section of the wall, moving counter-clockwise around the city. This particular verse, Nehemiah 3:15, focuses on Shallun's contribution to a critical southern section, demonstrating the granular detail with which the chronicler records the collective endeavor, emphasizing that the monumental task was achieved through the aggregated efforts of many individuals working in concert. The chapter's structure itself reinforces the theme of unity in diversity, showing how distinct contributions coalesce into a unified whole.
  • Historical & Cultural Context: The events of Nehemiah unfold in the post-exilic period, roughly in the mid-5th century BCE, after the Jewish people had returned from Babylonian captivity. Jerusalem, though inhabited, was vulnerable, its walls in ruins, a constant source of shame and insecurity for the returning exiles (Nehemiah 1:3). Gates were not merely entry points but vital defensive structures and economic hubs. The Fountain Gate, likely named for its proximity to the Gihon Spring and the Pool of Siloah, was crucial for accessing the city's primary water supply, essential for survival, especially during a siege. The City of David refers to the oldest part of Jerusalem, the original Jebusite stronghold captured by King David (2 Samuel 5:7), making the connection to its stairs significant for historical continuity and access. The meticulous reconstruction, including locks and bars, reflects the pressing need for security in a region prone to external threats and opposition, as seen throughout the book of Nehemiah (Nehemiah 4:7-8).
  • Key Themes: This verse, embedded within Nehemiah 3, powerfully illustrates several key themes. Firstly, it highlights the collaborative effort and specific responsibility necessary for accomplishing a grand vision. No single person rebuilt the wall; rather, many individuals, from various backgrounds and social standings, contributed their specific skills and labor to distinct sections. Shallun, a "ruler," actively participating in the physical labor, exemplifies the theme of shared burden and unified purpose that pervades the chapter (Nehemiah 4:6). Secondly, the detailed mention of "built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof" underscores the theme of thoroughness and diligence. The work was not superficial but complete and robust, emphasizing the importance of doing God's work with excellence and attention to detail. Finally, the repair of the Fountain Gate, the wall around the Pool of Siloah, and the stairs from the City of David speaks to the comprehensive restoration of vital infrastructure and security for the community, essential for the physical and spiritual flourishing of the returned exiles.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • repaired (Hebrew, châzaq', H2388): This primitive root means "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer." In the context of Nehemiah 3:15, it emphasizes the active and forceful nature of the restoration work, implying not just mending but making strong and secure, reflecting a commitment to robust reconstruction.
  • built (Hebrew, bânâh', H1129): A primitive root meaning "to build (literally and figuratively)." This word signifies the act of construction, but also carries the broader sense of establishing or obtaining, as in building a family. Here, it denotes the physical erection of the gate structure, highlighting the foundational work undertaken by Shallun and his team.
  • bars (Hebrew, bᵉrîyach', H1280): Derived from a root meaning "to flee" or "to bolt," this word refers to a bolt or a bar. These were typically heavy wooden or metal beams used to secure gates from the inside, providing substantial reinforcement against intruders. Their explicit mention underscores the critical need for robust defense and the thoroughness of Shallun's work in ensuring the gate's impenetrability.

Verse Breakdown

  • "But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah;": This clause introduces the specific individual responsible for this section of the wall—Shallun, identified by his lineage and his civic leadership role as a "ruler of part of Mizpah." This detail underscores the participation of leaders and the specific assignment of tasks, a hallmark of Nehemiah's organizational genius. Shallun's involvement signifies that the work was not beneath those in authority, but rather a shared responsibility for the common good, uniting various societal strata in a singular purpose.
  • "he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof,": This segment elaborates on the thoroughness of Shallun's work. "Built it" refers to the construction of the gate structure itself. "Covered it" likely refers to paneling or reinforcing the gate, perhaps with timber or metal, for added strength and protection. The explicit mention of "doors," "locks," and "bars" emphasizes that Shallun completed the gate with all necessary components for full functionality and security, ensuring it was not just erected but made impenetrable and fully operational for the city's defense.
  • "and the wall of the pool of Siloah by the king's garden,": Shallun's responsibility extended beyond the gate itself to include the protective wall surrounding the Pool of Siloah. This pool, vital for Jerusalem's water supply, was situated near the "king's garden," an area likely outside the immediate city walls but crucial for the city's sustenance. Protecting this water source was as important as securing the city's main entrances, demonstrating a comprehensive understanding of the city's defensive needs.
  • "and unto the stairs that go down from the city of David.": This final phrase defines the extent of Shallun's section, indicating it stretched to the ancient stairs leading down from the oldest part of Jerusalem, the City of David. This detail provides a precise geographical marker, linking the new repairs to the historical core of the city and demonstrating the comprehensive nature of the rebuilding effort that encompassed both new and ancient structures, ensuring seamless integration and renewed access.

Literary Devices

Nehemiah 3:15, like the entire chapter, prominently employs Catalog or List as a primary literary device, systematically itemizing individuals and their specific contributions to the wall. This creates a detailed record, emphasizing the collective nature of the undertaking and the distributed responsibility. Within this individual verse, there is a strong use of Emphasis through Detail, particularly in the enumeration of the gate's components: "doors thereof, the locks thereof, and the bars thereof." This specificity highlights Shallun's diligence and the thoroughness of the work, underscoring the critical importance of security and functionality. Furthermore, the mention of the "Fountain Gate" and the "Pool of Siloah" can be seen as a form of Metonymy, where these specific structures represent the broader themes of restoration, security, and the provision of vital resources for the community. The careful delineation of geographical markers ("king's garden," "city of David") serves as a form of Topographical Realism, grounding the narrative in a verifiable physical space and lending credibility to the account, making the historical reconstruction tangible for the reader.

THEOLOGICAL AND THEMATIC CONNECTIONS

Nehemiah 3:15, as part of the larger rebuilding narrative, powerfully illustrates the theological principle that God's work is accomplished through the diligent and collaborative efforts of His people. Just as Shallun, a ruler, personally engaged in the physical labor, so too are all believers called to contribute their unique gifts and resources to the building of God's kingdom, regardless of their social standing or perceived importance. The meticulous attention to detail, from the gate's construction to its locks and bars, teaches us the importance of excellence and thoroughness in our service to God, ensuring that our spiritual and practical contributions are robust and effective. This verse also speaks to the restoration of vital foundations—physical in Jerusalem's case, but spiritually applicable to the church—emphasizing the need to protect and reinforce the essential elements of faith, truth, and community against external threats and internal decay, ensuring the integrity and security of God's people.

REFLECTION AND APPLICATION

Nehemiah 3:15 offers profound lessons for contemporary believers, reminding us that the grand vision of God's kingdom advancement is realized through the faithful, specific, and often unsung contributions of many individuals. Shallun's example encourages us to embrace our assigned tasks, no matter how seemingly mundane or specialized, with diligence and a commitment to excellence. Just as he ensured the Fountain Gate was fully functional and secure with locks and bars, we are called to be thorough in our spiritual disciplines, in our service to the church, and in our witness to the world. This verse challenges us to consider where our "section of the wall" is, whether in our families, workplaces, communities, or within the church, and to approach that work with the same dedication and attention to detail, recognizing that every contribution, when done unto the Lord, is vital for the collective strength and security of God's people. It is a call to move beyond mere participation to purposeful, complete, and secure building, understanding that our individual faithfulness contributes to the greater good of the whole.

Questions for Reflection

  • What specific "section of the wall" (area of service or responsibility) has God called you to contribute to in your life or within your community/church?
  • In what ways can you apply Shallun's thoroughness and attention to detail ("built it, covered it, set up the doors thereof, the locks thereof, and the bars thereof") to your current responsibilities, ensuring your efforts are complete and robust?
  • How does the collaborative effort described in Nehemiah 3, exemplified by Shallun's work, inspire you to work more effectively with others in pursuing God's purposes?
  • What "fountains" or vital spiritual foundations in your life or community need diligent protection and reinforcement, just as Shallun protected the Pool of Siloah?

FAQ

Why is Shallun's specific work on the Fountain Gate and Pool of Siloah so important?

Answer: Shallun's work on the Fountain Gate and the wall of the Pool of Siloah was critically important because these structures were essential for Jerusalem's survival and security. The Fountain Gate provided access to the city's primary water source, the Pool of Siloah, which was fed by the Gihon Spring. In ancient cities, control and protection of water were paramount, especially during sieges. By meticulously rebuilding the gate with doors, locks, and bars, and fortifying the pool's wall, Shallun ensured both the city's defense and its sustained access to life-giving water. This highlights the practical wisdom and strategic thinking involved in the rebuilding effort, recognizing that true restoration required securing the most fundamental necessities for the community's well-being. This attention to detail and vital infrastructure is a recurring theme in the book of Nehemiah, emphasizing the comprehensive nature of God's work through His people and the necessity of securing foundational resources.

CHRIST-CENTERED FULFILLMENT

Nehemiah 3:15, with its focus on the restoration of vital infrastructure and the securing of a life-giving water source, finds its ultimate fulfillment in Jesus Christ. Just as the Fountain Gate guarded the Pool of Siloah, the physical source of water for Jerusalem, Jesus declared Himself to be the "living water" and the ultimate source of spiritual life, offering streams that flow from within those who believe in Him (John 7:38). The Pool of Siloah, where Jesus later sent a blind man to wash and receive sight (John 9:7), foreshadows Christ's power to bring spiritual sight and cleansing to those who come to Him. Furthermore, the meticulous rebuilding of the gate with "doors, locks, and bars" speaks to the security and completeness found in Christ. He is the "door" of the sheep, through whom we find salvation and pasture, and the one who builds and secures His spiritual temple, the Church, against which the gates of hell shall not prevail. Ultimately, Shallun's diligent work on the physical city points to Christ, who perfectly and completely builds and secures the spiritual Jerusalem, the eternal city of God, where believers find ultimate safety, provision, and eternal life (Revelation 21:25).

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Commentary on Nehemiah 3 verses 1–32

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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BedeAD 735
Commentary on Ezra and Nehemiah
And Shallun built the gate of the fountain, etc. "Pagos" in Greek signifies a village in Latin. But writers tell that from that front of Mount Zion, which faces the eastern region with a steep rock, within the walls, and at the roots of the hill, the fountain of Siloam bursts forth; which indeed flows southward with alternating access of waters, that is, not with continuous waters, but it bubbles at uncertain [fixed] hours and days, and through the hollows of the earth and caves of very hard rock, it is accustomed to come with great noise, with which, namely, the city is said to use this one spring, and this not perpetual. Therefore, understand the gate of this fountain designated in this place, especially when it is openly added:
BedeAD 735
Commentary on Ezra and Nehemiah
And the walls of the pool of Siloam in the garden of the king, etc. Therefore, Siloa, which is interpreted as the sent one, where the man born blind and was illuminated, signifies the Lord Savior, who was sent by God the Father for our enlightenment; whose source can most aptly be understood as the same Father, from whom He was born. Concerning which the Psalmist well says: For with you is the fountain of life; in your light we will see light (Psalm 35). And the Fountain Gate is built in Jerusalem when teachers are appointed in the Church, who preach to the people the faith of divine eternity. The walls of the pool of Siloam are also built when the very firm and invincible testimonies of the Scriptures, by which the mystery of the Lord's incarnation is designated, are rooted in the minds of the faithful. These walls of divine utterances reach the king’s garden when, with the mysteries of the Lord's dispensation known, we begin to produce the sprouts of virtues with the help of the most high king, our Lord God. They also reach the steps that descend from the city of David when someone learns to advance from the general life of the faithful to heavenly things with spiritual desires. The steps that descend from the city of David to the lower part of the city of Jerusalem are indeed aids of divine inspiration or protection, by which we are gradually raised to reach the walls of the heavenly kingdom. For David made steps by which we should ascend to his city when divine piety taught us the order of virtues by which we may seek heavenly things, and granted us the gift of performing those virtues. Concerning these steps, the Psalmist undoubtedly said: Blessed is the man whose help is from thee; in his heart he has arranged the ascents in the valley of tears, in the place he has appointed, etc., until he says: They shall go from strength to strength; the God of gods shall be seen in Zion (Psalm 83). Therefore, the builders of the holy city reach these steps, after building the walls of the pool of Siloam and after the king's garden, when after manifesting the sacrament of the Lord's incarnation, by which the blindness of the gentiles from their birth was washed and illuminated, and after beginning through faith the sprouting of good deeds, the holy teachers more diligently show their listeners the progress of virtues over time; by which they ascend to the vision of their Creator, namely strong in hand and desirable, as David will call. The most reverend father, by name and life Benedict, rightly understood that these progressions consist mainly in humility, when interpreting the ladder of the patriarch Jacob, shown with angels ascending and descending on it, as designating our journey to heavenly things; he meticulously and piously distinguished the steps of that ladder by the increments and advancements of good deeds done through humility. The city of David, according to the letter, is called Mount Zion, which, placed to the south, stands out as the fortress of the city, and the larger part of the city lies below the mountain, situated in the plain of a lower hill. Hence it is written in the book of Kings: David began to take the fortress of Zion, this is the city of David. And shortly after: David dwelt in the fortress, and called it the city of David (1 Kings 25).
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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