TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
Yoyada the son of Paseach and Meshulam the son of B'sodyah made repairs to the Old City Gate; they installed its timber framework and set up its doors, along with its bolts and bars.
Berean Standard Bible
The Jeshanah Gate was repaired by Joiada son of Paseah and Meshullam son of Besodeiah. They laid its beams and installed its doors, bolts, and bars.
American Standard Version
And the old gate repaired Joiada the son of Paseah and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the bolts thereof, and the bars thereof.
World English Bible Messianic
Joiada the son of Paseah and Meshullam the son of Besodeiah repaired the old gate. They laid its beams, and set up its doors, and its bolts, and its bars.
Geneva Bible (1599)
And the gate of the olde fishpoole fortified Iehoiada the sonne of Paseah, and Meshullam the sonne of Besodaiah: they laid the beames thereof, and set on the doores thereof, and the lockes thereof, and the barres thereof.
Young's Literal Translation
And the old gate have Jehoiada son of Paseah, and Meshullam son of Besodeiah, strengthened; they have walled it, and set up its doors, and its locks, and its bars.
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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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BedeAD 735
Commentary on Ezra and Nehemiah
And they rebuilt the old gate, etc. That old gate is what John mentions, saying: Beloved, I do not write a new commandment to you, but an old commandment which you have had from the beginning (1 John 2). The old commandment is the word which you have heard. Therefore, the old gate is rebuilt in Jerusalem, when the word of faith and love, which has been handed down from the beginning of the holy Church, is either recovered in those who have gone astray, or begins to be established in those recently believing.
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 3:6 meticulously details the reconstruction of the "Old Gate" of Jerusalem, assigning this crucial task to Jehoiada the son of Paseah and Meshullam the son of Besodeiah. The verse highlights their comprehensive diligence, noting that they not only repaired the gate but also meticulously laid its beams, set up its doors, and installed its locks and bars, ensuring its full functionality and security within the newly rebuilt city walls. This specific account underscores the collaborative and thorough nature of the post-exilic restoration effort, where every section of the wall and its gates received dedicated attention from various individuals and groups.
CONTEXT
Literary Context: Nehemiah chapter 3 serves as a remarkable and highly structured literary catalog within the historical narrative of Jerusalem's rebuilding. It systematically lists the various sections of the city wall and the specific individuals, families, and guilds responsible for repairing each segment. Beginning with the Sheep Gate and moving counter-clockwise around the city, the chapter meticulously details the names of the builders and their contributions. Nehemiah 3:6, focusing on the "Old Gate," is an integral part of this comprehensive roster, demonstrating the organized, collaborative, and exhaustive nature of the reconstruction project. Its inclusion emphasizes that no part of the vital city defenses was overlooked, and responsibility was clearly delegated, fostering accountability and unity among the diverse workforce. This detailed accounting reinforces the idea that the entire community participated in this monumental, God-ordained task.
Historical & Cultural Context: The rebuilding of Jerusalem's walls and gates occurred during the post-exilic period, roughly a century after the city's devastating destruction by the Babylonians in 586 BC. The returning exiles faced immense challenges, including a desolate city, economic hardship, and significant opposition from surrounding peoples like Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arab, as documented in Nehemiah 2:10. In ancient Near Eastern cities, walls and gates were not merely defensive structures; they were fundamental to a city's identity, security, commerce, and judicial functions. Gates served as marketplaces, courts, and gathering places for public announcements. The "Old Gate" (Hebrew: Sha'ar HaYeshanah), likely named for its antiquity or its connection to an older part of the city, was a critical access point, possibly on the northern or northwestern side. Its restoration was paramount for re-establishing Jerusalem's sovereignty, protecting its inhabitants, and facilitating the resumption of normal civic and religious life, signaling a return to order and divine favor after decades of desolation.
Key Themes: Nehemiah 3:6, along with the entire chapter, powerfully illustrates several key themes central to the book of Nehemiah and broader biblical theology. Firstly, it highlights shared responsibility and corporate effort. The monumental task of rebuilding Jerusalem's defenses was not the work of one leader, Nehemiah, but a collective endeavor involving priests, Levites, goldsmiths, perfumers, merchants, and various families, each contributing to a specific section. This underscores the principle that great undertakings, especially those for God's kingdom, require the unified and diverse contributions of many, echoing the New Testament teaching on the body of Christ in 1 Corinthians 12. Secondly, the verse emphasizes diligence and thoroughness. Jehoiada and Meshullam did not merely patch the gate; they "laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof," demonstrating a commitment to complete and lasting restoration. This meticulousness reflects a dedication to excellence in God's work, ensuring the structure was robust and secure, a principle found in passages like Colossians 3:23. Finally, the rebuilding of the gates symbolizes restoration and security. The gates were vital arteries of the city, and their full restoration, including their protective mechanisms, represented the return of order, strength, and divine protection to Jerusalem, allowing the community to thrive and worship without constant threat, a theme echoed in the vision of the New Jerusalem where its gates are always open, yet it needs no defense, as seen in Revelation 21:25.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nehemiah 3:6, as part of the larger chapter, prominently employs Cataloging or Anaphora, where a consistent structure is repeated to list the various builders and their assigned sections of the wall. This creates a sense of comprehensive coverage, shared responsibility, and meticulous record-keeping. The verse also utilizes Merism by listing the components of the gate's security: "beams," "doors," "locks," and "bars." This detailed enumeration represents the totality of the gate's construction and security features, emphasizing the complete and thorough nature of the repair work, from foundational elements to final protective mechanisms. Furthermore, the "Old Gate" itself serves as Symbolism, representing not just a physical entry point but also the restoration of Jerusalem's ancient identity, its continuity with the past, and its renewed capacity for self-governance and defense. The act of rebuilding these vital components symbolizes the re-establishment of order, security, and communal life for the post-exilic Jewish community, signifying a return to divine favor and a secure future.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous rebuilding of the Old Gate by Jehoiada and Meshullam serves as a powerful theological illustration of God's work being accomplished through human diligence and corporate effort. It highlights that no task, however specific or seemingly mundane, is insignificant when undertaken for God's purposes. The thoroughness in laying beams, setting doors, and installing locks and bars speaks to the divine expectation of excellence and completeness in our service. This commitment to robust restoration reflects God's desire for His people to be secure and well-ordered, both physically and spiritually. The collective nature of the work across the entire chapter emphasizes the interdependence of believers and the necessity of unity in achieving God's grand objectives, reminding us that we are all called to contribute our unique gifts and efforts to the building of His kingdom.
REFLECTION AND APPLICATION
Nehemiah 3:6 offers profound lessons for contemporary believers, calling us to a renewed commitment to diligence and collaboration in our spiritual and practical lives. Just as Jehoiada and Meshullam dedicated themselves to the comprehensive repair of a specific, vital section of Jerusalem's defenses, we are called to approach our own responsibilities with diligence, thoroughness, and a commitment to excellence. Whether in our personal lives, families, churches, or communities, God's work often requires meticulous attention to detail and a refusal to settle for superficial fixes. The "gates" of our lives—our minds, hearts, and actions—require constant vigilance and spiritual strengthening to guard against negative influences and ensure our spiritual security. Moreover, this verse reminds us that significant achievements for God's kingdom are rarely accomplished in isolation. It calls us to embrace shared responsibility, valuing every contribution and working in unity with others, recognizing that the collective effort of the body of Christ is essential for spiritual growth and the advancement of God's purposes in the world.
Questions for Reflection
FAQ
Why does Nehemiah 3 provide such specific details about who rebuilt which section of the wall?
Answer: Nehemiah 3's meticulous cataloging serves several crucial purposes. First, it underscores the corporate nature of the rebuilding effort, demonstrating that the monumental task was accomplished through the unified contributions of diverse individuals, families, and guilds, from priests to merchants. This highlights the principle of shared responsibility and collaboration in God's work, emphasizing that no one person could accomplish such a feat alone. Second, it provides a record of accountability and recognition, giving credit to those who diligently participated. This specific detail would have encouraged participation and fostered a sense of ownership among the builders, showing that their individual efforts were seen and valued. Third, it illustrates the systematic and organized approach taken by Nehemiah, ensuring that every part of the wall was addressed. This level of detail emphasizes the thoroughness required for such a vital undertaking, ensuring no section was neglected and that the entire city's defenses were restored. It shows that God values not only the grand vision but also the diligent execution of every small part, reflecting divine order and precision in carrying out His will, as seen in the careful instructions for the tabernacle's construction in Exodus 25.
CHRIST-CENTERED FULFILLMENT
While Nehemiah 3:6 describes the physical rebuilding of an ancient city gate, its themes resonate deeply with the redemptive work of Christ and the spiritual construction of His kingdom. The diligent and comprehensive repair of the Old Gate, including its beams, doors, locks, and bars, foreshadows the ultimate and perfect restoration accomplished by Jesus Christ. He is the true builder, not of physical walls, but of the spiritual temple—His Church, with Himself as the cornerstone, as beautifully articulated in Ephesians 2:20-22. Just as the Old Gate provided security and access to the city, Christ declares Himself to be the "door" through whom we enter into salvation and eternal life, stating, "I am the door; if anyone enters through Me, he will be saved". He not only opens the way but also provides ultimate security for His people, guarding them with His power against all spiritual adversaries, ensuring that "no one will snatch them out of My hand". The collaborative effort seen in Nehemiah 3 finds its ultimate fulfillment in the body of Christ, where every believer, empowered by the Holy Spirit, contributes to the building up of the Church, working in unity under the headship of Christ, "from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love". Thus, the meticulous work on the Old Gate points to the finished work of Christ, who perfectly secures our spiritual dwelling and invites us into a restored relationship with God, establishing a kingdom that is eternal and impregnable, for "we are receiving a kingdom which cannot be shaken".