TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 3:1–32. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
After them, the Tekoites repaired another section, etc. Indeed, the wall of the temple is the body of the Lord Savior, about which He Himself said to the Jews: "Destroy this temple, and in three days I will raise it up" (John 2): which, of course, the temple of His body, His persecutors destroyed in death, but being raised up, and exalted to the heavens, His lovers saw in glory, and do not cease to see forever. Therefore, from the great and eminent tower, even to the wall of the temple, the structure of the holy city is reached, as every just person, from the height of contemplation, in which, with earthly temporals despised even in this life, they are elevated to aspire to celestial things, and in that life, with the brightness of the Lord's incarnation revealed, they also ascend to the eternity of divine glory. And because Tekoa means trumpet or horn, the Tekoites are interpreted as trumpeters, it is aptly said that the Tekoites built these things; for it is the duty of teachers, whose sound has gone out to all the earth, to reveal either the present gifts of God, or the future in His city, that is, the people of the faithful.
Continue studying Nehemiah 3:27 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Nehemiah 3:27 meticulously records the continued and significant contribution of the Tekoites to the monumental task of rebuilding Jerusalem's walls. This verse specifies their assigned section, detailing their diligent work "over against the great tower that lieth out, even unto the wall of Ophel," highlighting their participation in fortifying a crucial defensive area of the city. Their dedication serves as a powerful testament to the widespread communal effort and perseverance involved in the restoration project, particularly noteworthy given previous mentions of their community.
Context
Literary Context
Nehemiah 3 functions as a remarkable and detailed register, systematically listing the various families, guilds, and communities that participated in the arduous task of rebuilding Jerusalem's walls. The chapter progresses section by section, meticulously noting who repaired which gate and wall segment, creating a comprehensive record of the city's restoration. Nehemiah 3:27 appears towards the end of this detailed list, after the account has moved through various gates and sections, indicating the thoroughness of the project and the widespread involvement across different groups. Its placement, following the mention of the Nethinims and before the water gate, helps to geographically pinpoint the Tekoites' specific area of responsibility. Notably, this is the second mention of the Tekoites; their nobles were previously noted for their lack of participation in Nehemiah 3:5, making the diligent work of the general Tekoite community here particularly significant within the narrative flow, highlighting a contrast or a broader commitment.
Historical & Cultural Context
The rebuilding of Jerusalem's walls occurred during the post-exilic period, approximately in 444 BC, under the dynamic leadership of Nehemiah, who served as cupbearer to King Artaxerxes I of Persia. The return from Babylonian exile had seen the Temple rebuilt, but the city walls remained in ruins, leaving Jerusalem vulnerable to attack and its inhabitants demoralized. The wall's restoration was far more than a mere architectural project; it was a profound act of national and spiritual renewal, symbolizing the re-establishment of Judah's identity, security, and covenant relationship with God. Tekoa, located about 10 miles south of Jerusalem, was a known Judean town, famous as the home of the prophet Amos (Amos 1:1) and a wise woman consulted by King David (2 Samuel 14). The "wall of Ophel" refers to the fortified southern spur of the Temple Mount, a strategically vital area that protected the sacred precinct of the Temple. The "great tower that lieth out" would have been a prominent defensive structure, further emphasizing the importance and strategic value of the section the Tekoites repaired.
Key Themes
This verse, within the broader context of Nehemiah 3, powerfully illustrates several key themes central to the book of Nehemiah. Firstly, it underscores the theme of communal effort and collaboration, demonstrating that the monumental task of rebuilding required the collective contributions of diverse groups and individuals, each taking responsibility for a specific part. This division of labor ensured efficiency and widespread ownership. Secondly, it highlights perseverance and dedication, as the people worked tirelessly despite immense challenges and opposition, as detailed in Nehemiah 4. Thirdly, the repeated mention of the Tekoites, especially in light of their nobles' earlier refusal in Nehemiah 3:5, introduces the theme of redemption, second chances, and the importance of individual participation regardless of past shortcomings or the failures of others. It suggests that while some leaders may have faltered, the community as a whole was committed, or that even those who initially hesitated ultimately joined the work. Finally, the meticulous record-keeping reflects God's attention to detail and the value He places on every act of faithful service, no matter how seemingly small or specific, contributing to the overall restoration and strength of His people.
Exposition and Analysis
Key Word Analysis
This primitive root means "to fasten upon," hence "to seize," "be strong," or "fortify." In the context of the wall, it implies much more than a superficial mending or fixing. It conveys the idea of strengthening, reinforcing, and making something robust and durable. The repeated use of this verb throughout Nehemiah 3 emphasizes that the work was not merely cosmetic but a thorough, structural restoration aimed at providing lasting security and integrity to the city's defenses.
This patronymic term refers to the inhabitants of Tekoa, a town located south of Jerusalem. Their specific mention here, following an earlier note about their nobles' reluctance to participate in Nehemiah 3:5, highlights a significant contrast. It suggests either that the community as a whole was more dedicated than its leadership, or that some who initially hesitated later joined the effort, perhaps even taking on an additional section of work, as "another piece" implies. This demonstrates a commendable commitment from the general populace of Tekoa.
This feminine active participle of an unused root means "a wall of protection." It specifically refers to a defensive wall, a fortification designed to provide security and enclose a city. In the context of Jerusalem, this word signifies the crucial barrier that protected the city's inhabitants and sacred spaces from external threats. The rebuilding of the chôwmâh was paramount for the physical and symbolic restoration of Jerusalem's identity and safety.
Verse Breakdown
"After them the Tekoites repaired another piece"
This phrase indicates a succession in the work, with the Tekoites taking over from the previous group mentioned (likely the Nethinims in Nehemiah 3:26). The mention of "another piece" is crucial, as it implies that the Tekoites either worked on a second section of the wall in addition to one mentioned earlier (though only their nobles were mentioned in Nehemiah 3:5), or that the general community of Tekoa, distinct from their uncooperative nobles, diligently took on this significant task. It highlights their sustained or renewed commitment to the rebuilding effort, demonstrating a commendable level of perseverance.
"over against the great tower that lieth out"
This clause provides a precise geographical marker, identifying the starting or central point of the section the Tekoites repaired. The "great tower that lieth out" suggests a prominent, perhaps projecting, defensive structure, indicating a significant and challenging part of the wall to restore. Such specific details underscore the meticulous nature of Nehemiah's record-keeping and the strategic importance of each repaired segment.
"even unto the wall of Ophel"
This specifies the extent of the Tekoites' repair work, defining their section as stretching to or encompassing the wall of Ophel. As previously noted, the Ophel was a critical defensive area adjacent to the Temple Mount, forming part of the city's inner defense system. Repairing this section was paramount for the security of Jerusalem's most sacred and vital precinct, underscoring the strategic importance and spiritual significance of the Tekoites' contribution to the overall defense of the city.
Literary Devices
Nehemiah 3:27, within the broader context of Nehemiah 3, employs several literary devices that enhance its meaning and impact. The most prominent is Cataloging or Listing, as the entire chapter functions as a meticulous record of every group, family, and individual involved in the wall's reconstruction. This detailed enumeration emphasizes the comprehensive nature of the communal effort and the divine recognition of each contribution. Repetition of the verb "repaired" (or its variations, derived from chazaq) throughout the chapter creates a rhythmic sense of continuous, dedicated labor, highlighting the perseverance and unity of the builders. The specific mention of landmarks like the "great tower that lieth out" and "wall of Ophel" serves as Topographical Detail, grounding the narrative in a tangible reality and allowing ancient and modern readers to visualize the scope and precision of the work. Finally, there is a subtle but significant Contrast between the Tekoite nobles' initial refusal to work in Nehemiah 3:5 and the diligent, perhaps additional, work of the Tekoites themselves in Nehemiah 3:27. This contrast underscores themes of redemption, communal responsibility, and the potential for individuals or groups to overcome past hesitations and contribute meaningfully to God's work.
Theological and Thematic Connections
Nehemiah 3:27, nestled within the comprehensive account of the wall's rebuilding, offers profound theological insights. It beautifully illustrates God's method of accomplishing His purposes through the collective efforts of His people, where every individual contribution, no matter how seemingly small or specific, is vital and recognized. The meticulous record-keeping in Nehemiah 3 suggests that God values and remembers every act of faithful service, demonstrating that no sincere effort for His kingdom goes unnoticed. Furthermore, the Tekoites' participation, especially after their nobles' earlier reluctance, serves as a powerful testament to God's grace and the principle of second chances, or the triumph of communal dedication over individual failure. It demonstrates that past failures or initial hesitation do not disqualify one from future service; rather, dedication and perseverance can lead to significant contributions. This communal, diligent effort to restore the physical wall of Jerusalem foreshadows the spiritual building of God's kingdom, where diverse members of the body of Christ work together to build up the church.
Reflection and Application
The detailed account of the Tekoites' work in Nehemiah 3:27 provides a timeless lesson for believers today, particularly regarding the nature of Christian service and community. It reminds us that the work of God's kingdom is a collective endeavor, requiring the unique gifts, resources, and dedicated effort of every member. Just as the physical wall of Jerusalem was too vast for any single person or group to rebuild, so too is the spiritual "wall" of the church, or the broader mission of spreading the Gospel and ministering to the world. There is a place for everyone, regardless of their past or perceived status. The Tekoites' story encourages us that even if we or our leaders have faltered or hesitated in the past, there is always an opportunity for renewed commitment and significant contribution. Our diligent, often unseen, acts of service are profoundly valuable in God's sight and contribute to the overall strength and well-being of the spiritual community. We are called to persevere in our tasks, to work hand-in-hand with fellow believers, and to trust that God is meticulously overseeing and valuing every effort we make for His glory, building His kingdom through our faithfulness.
Questions for Reflection
FAQ
Why are the Tekoites mentioned twice in Nehemiah 3, and what is the significance?
The Tekoites are indeed mentioned twice in Nehemiah 3, and this dual mention carries significant meaning. Their first appearance in Nehemiah 3:5 notes that "their nobles put not their necks to the work of their Lord," indicating a refusal to participate from their leadership. However, Nehemiah 3:27 highlights that "the Tekoites repaired another piece," implying a diligent and perhaps additional contribution from the community as a whole, or from other members who were not among the uncooperative nobles. This contrast underscores several themes: the importance of individual commitment even when leaders fail, the possibility of redemption or renewed dedication, and the idea that the broader community often rises to the occasion to fulfill God's purposes. It shows that God's work can still progress even amidst human shortcomings, and that perseverance can lead to significant contributions, even a "second piece" of work.
What was the "wall of Ophel," and why was it important?
The "wall of Ophel" refers to the fortifications on the Ophel, which was a strategically vital fortified spur of land extending south from the Temple Mount in ancient Jerusalem. It served as a critical defensive point, protecting the city's most sacred area, including the Temple itself. Given its proximity to the Temple, the Ophel was not just a physical stronghold but also held great symbolic and spiritual importance for the returning exiles, as it protected the very heart of their worship and identity. Repairing this section of the wall, as the Tekoites did, was crucial for the overall security and integrity of Jerusalem's defenses. It signified not only the physical rebuilding of the city but also the restoration of its strength, identity, and sacredness, ensuring the protection of the community and its worship from external threats.
Christ-Centered Fulfillment
The meticulous rebuilding of Jerusalem's physical walls by a united community in Nehemiah 3, including the diligent work of the Tekoites, serves as a powerful Old Testament type for the spiritual building of God's eternal kingdom through Christ. Just as the wall provided security and identity for God's people in Jerusalem, so too does Christ establish the ultimate, unbreakable spiritual "wall" and "temple" of His church. Jesus himself declared, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). He is the foundational cornerstone upon whom the entire spiritual edifice is built, transforming believers into "living stones" built into a spiritual house for God's dwelling (Ephesians 2:20-22; 1 Peter 2:5). The communal effort seen in Nehemiah finds its ultimate fulfillment in the New Covenant body of Christ, where every believer, with their diverse gifts and callings, contributes to the building up of the church, the spiritual city of God. Even those who once faltered, like the Tekoites' nobles, find redemption and a place of service in Christ, who offers grace and empowers His people to participate in His ongoing work of building His kingdom, which culminates in the glorious vision of the New Jerusalem, a city with secure walls, where God dwells eternally with His people (Revelation 21:10-27).