Nehemiah 3:7

KJV

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.

KJV (with Strong's)

And next unto them {H3027} repaired {H2388} Melatiah {H4424} the Gibeonite {H1393}, and Jadon {H3036} the Meronothite {H4824}, the men {H582} of Gibeon {H1391}, and of Mizpah {H4709}, unto the throne {H3678} of the governor {H6346} on this side {H5676} the river {H5104}.

Complete Jewish Bible

Next to them M'latyah the Giv'oni, Yadon the Meronoti and the men from Giv'on and Mitzpah made repairs; they worked for the people associated with the governor of the territory beyond the [Euphrates] River.

Berean Standard Bible

Next to them, repairs were made by Melatiah the Gibeonite, Jadon the Meronothite, and the men of Gibeon and Mizpah, who were under the authority of the governor of the region west of the Euphrates.

American Standard Version

And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, that appertained to the throne of the governor beyond the River.

Commentary

### SUMMARY
Nehemiah 3:7 meticulously records the contributions of Melatiah the Gibeonite, Jadon the Meronothite, and the men from Gibeon and Mizpah to the monumental task of rebuilding Jerusalem's walls after the Babylonian exile. This verse highlights a specific section of the wall they repaired, extending towards the seat of the Persian provincial governor, underscoring the communal effort, diverse participation, and the political context within which this divine restoration project unfolded.

### CONTEXT
* **Literary Context:** Nehemiah 3 serves as a detailed register, a master list of all the individuals, families, guilds, and communities who participated in rebuilding Jerusalem's walls. It systematically moves around the city, starting from the Sheep Gate and proceeding counter-clockwise, meticulously assigning specific sections of the wall and gates to various groups. This verse, Nehemiah 3:7, follows the repairs made by the "old gate" (Nehemiah 3:6) and precedes the work of Uzziel and Hananiah (Nehemiah 3:8). Its placement indicates a section of the wall that was strategically important due to its proximity to the administrative center of the Persian governor, demonstrating the comprehensive and organized nature of Nehemiah's leadership in mobilizing the entire community for this vital restoration. The repetitive formula "next to them repaired..." emphasizes the continuous, collaborative chain of effort.
* **Historical & Cultural Context:** The rebuilding of Jerusalem’s walls occurred during the post-exilic period, specifically in the 5th century BCE, under the reign of Artaxerxes I of Persia. Judah was a province within the vast Persian Empire, governed by officials appointed by the king. The phrase "on this side the river" (Hebrew: `'ēver hannāhār`) refers to the satrapy of Trans-Euphrates, which encompassed all the territories west of the Euphrates River, including Judah. The "throne of the governor" signifies the administrative headquarters of the Persian provincial governor, a crucial political and military hub. The participation of people from Gibeon and Mizpah—towns with deep historical roots in Israel, both having played significant roles in the pre-exilic period (e.g., [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Covenant") for Gibeon; [1 Samuel 7](/1_samuel/7 "1 Samuel 7 - Samuel at Mizpah") for Mizpah)—underscores the broad-based, unified effort of various communities to restore Jerusalem, not just its physical defenses but its symbolic and spiritual heart as the capital of Judah.
* **Key Themes:** Nehemiah 3:7, within the broader chapter, powerfully illustrates several key themes. Firstly, **Shared Responsibility and Collective Action** is paramount; the rebuilding was not the work of a few heroes but a vast, coordinated effort involving diverse segments of the population. Secondly, **Inclusion and Unity** are evident as individuals and groups from various towns and backgrounds, like the Gibeonites and men of Mizpah, collaborated toward a common goal, transcending local affiliations for the greater good of Jerusalem. This unity was crucial in the face of significant opposition from external enemies (see [Nehemiah 4](/nehemiah/4 "Nehemiah 4 - Opposition to the Wall Building")). Thirdly, the **Meticulous Record-Keeping** of names and sections emphasizes the historical veracity of the account and highlights the divine oversight and personal investment involved in God's restoration work. Finally, the entire project, including this specific repair, speaks to **Divine Providence and Empowerment**, demonstrating God's faithfulness in enabling His people to accomplish what seemed impossible, fulfilling His promises for their return and restoration, as seen in passages like [Isaiah 44:28](/isaiah/44-28 "Isaiah 44:28 - Cyrus and Jerusalem's Restoration").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Melatiah (Hebrew, _melaṭyāh'_):** The name means "Yahweh has delivered" or "Yahweh has rescued." The inclusion of this specific name, along with Jadon, highlights the individual commitment and personal investment in the communal project. It suggests that these were real, identifiable leaders within the post-exilic community, whose efforts were deemed worthy of historical record. Their specific geographical or ancestral affiliation ("the Gibeonite," "the Meronothite") further grounds their identity within the broader social fabric of Judah.
* **Gibeonite (Hebrew, _givʿōnī_):** Refers to an inhabitant of Gibeon, a significant city northwest of Jerusalem. Historically, the Gibeonites were a non-Israelite people who made a cunning treaty with Joshua, becoming "hewers of wood and drawers of water" for the congregation (cf. [Joshua 9:23](/joshua/9-23 "Joshua 9:23 - The Gibeonites as Servants")). Their participation in the wall-building project in Nehemiah indicates their continued presence, integration, and contribution to the post-exilic Jewish community, demonstrating a remarkable continuity and a shared commitment to the restoration of Jerusalem.
* **Throne of the governor on this side the river (Hebrew, _kisēh happeḥâ ʿēver hannāhār_):** This phrase is highly significant. "Throne" (כִּסֵּא, _kisēh_) here denotes the seat of authority or residence of the governor. "Governor" (פֶּחָה, _peḥâ_) is a Persian loanword for a provincial official. "On this side the river" (עֵבֶר הַנָּהָר, _ʿēver hannāhār_) refers to the Persian satrapy of Trans-Euphrates, which included Judah. This detail firmly places the rebuilding effort within the geopolitical reality of the Persian Empire, emphasizing that the work was undertaken under the watchful eye, and perhaps with the implicit permission, of the ruling imperial power. It also marks a specific, politically sensitive section of the wall.

#### Verse Breakdown
* **"And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite,":** This clause continues the systematic enumeration of builders from the previous verses. "Next unto them" establishes the sequential nature of the repairs, emphasizing the collaborative and contiguous effort. Melatiah and Jadon are named as key individuals leading the work on this particular section, highlighting their personal responsibility and leadership within the community. Their unique affiliations (Gibeonite, Meronothite) underscore the diverse origins of those contributing.
* **"the men of Gibeon, and of Mizpah,":** This phrase expands on the individual names, indicating that Melatiah and Jadon were not working alone but were leading groups of men from their respective towns. This emphasizes the communal aspect of the project, where entire towns and their inhabitants participated. Gibeon and Mizpah were historically significant cities, and their involvement signifies a broad regional commitment to Jerusalem's restoration.
* **"unto the throne of the governor on this side the river.":** This final clause specifies the precise location of the section of wall these groups repaired. It was a critical stretch leading up to or encompassing the official residence or administrative center of the Persian provincial governor. This detail not only provides geographical precision but also highlights the political context of the rebuilding, indicating that this section of the wall was strategically important, perhaps even a point of vulnerability or prominence due to its association with the imperial authority.

#### Literary Devices
Nehemiah 3:7, as part of the larger chapter, primarily employs **Catalog** or **Register** as its dominant literary device. This meticulous listing of individuals, families, and communities, along with their specific sections of the wall, serves several purposes: it authenticates the historical account, underscores the vast scale of the undertaking, and emphasizes the communal nature of the effort. The repetitive phrase "next to them" functions as **Anaphora** and creates a sense of continuous, cooperative labor, illustrating how the entire wall was rebuilt segment by segment through collective dedication. The naming of specific individuals and their origins, like "Melatiah the Gibeonite," also serves as a form of **Synecdoche**, where the individual represents the broader group or community from which they hail, symbolizing the widespread participation across Judah. Furthermore, the precise geographical markers, such as "unto the throne of the governor," demonstrate **Topographical Detail**, grounding the narrative firmly in a verifiable physical space and historical context.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 3:7 powerfully illustrates the theological principle that God's work is often accomplished through the collaborative and diverse efforts of His people. The meticulous record of individual and communal contributions underscores the divine value placed on every act of obedience and service, no matter how seemingly small or localized. This verse, like the entire chapter, is a testament to God's faithfulness in raising up leaders and galvanizing His people for restoration, even amidst political constraints and historical challenges. It teaches that spiritual and physical rebuilding requires unity, shared responsibility, and a willingness to transcend local affiliations for the greater good of God's kingdom. The participation of various groups, including the Gibeonites, who had a complex history with Israel, speaks to God's inclusive nature and His ability to integrate diverse elements into His redemptive plan, reminding us that all who are committed to His purposes can contribute meaningfully.

* [Exodus 35:30-35](/exodus/35-30 "Exodus 35:30-35 - Skilled Craftsmen for the Tabernacle")
* [Romans 12:4-5](/romans/12-4 "Romans 12:4-5 - Many Members, One Body")
* [Ephesians 4:15-16](/ephesians/4-15 "Ephesians 4:15-16 - Growing into Christ, the Head")

### REFLECTION AND APPLICATION
Nehemiah 3:7 offers a profound lesson for contemporary communities and the church: significant undertakings for God's kingdom are rarely accomplished by a single heroic figure but by the collective, committed, and often unsung efforts of many. Just as Melatiah, Jadon, and the men of Gibeon and Mizpah contributed their specific portion to the wall, every believer is called to identify their unique gifts, resources, and sphere of influence and apply them diligently to the work of God. This verse challenges us to embrace our individual roles within the larger body, recognizing that our contribution, however humble, is vital and interconnected with the efforts of others. It encourages us to overcome divisions and work in unity, fostering a spirit of shared responsibility and mutual support, knowing that God empowers and uses every willing heart to build His kingdom, whether it's strengthening spiritual "walls" in our families, communities, or the global church.

#### Questions for Reflection
* **What "section of the wall" is God calling you to repair or build in your life, family, or community?**
* **How does the participation of diverse groups like the Gibeonites and men of Mizpah challenge your understanding of who is called to serve in God's work?**
* **In what ways can you better collaborate with others in your church or community to achieve a shared purpose for God's glory?**
* **Do you tend to over-rely on a few leaders, or do you actively seek to empower and participate in collective efforts, recognizing the value of every contribution?**

### FAQ

**What was the significance of the "throne of the governor on this side the river"?**

Answer: This phrase refers to the administrative seat or residence of the Persian provincial governor for the satrapy of Trans-Euphrates (`'ēver hannāhār`), which included Judah. Its mention in Nehemiah 3:7 is significant for several reasons. First, it provides a precise geographical marker, indicating that the section of the wall repaired by Melatiah and Jadon was near or encompassed this important political center. Second, it underscores the political reality of the time: Judah was under Persian rule, and the rebuilding project, while divinely inspired, operated within the framework of imperial authority. The governor's residence would have been a highly visible and strategically important location, symbolizing the presence of the ruling power. Rebuilding this section of the wall would have been crucial for the city's overall security and its standing within the Persian administration, demonstrating both the Jewish community's industriousness and their respect for the established order, even as they pursued their God-given mission.

**Why are specific individuals and towns like Melatiah the Gibeonite and the men of Mizpah mentioned in such detail?**

Answer: The detailed naming of individuals like Melatiah and Jadon, along with their town affiliations (Gibeonite, Meronothite, men of Gibeon and Mizpah), serves multiple purposes within the narrative of Nehemiah 3. It authenticates the historical account, demonstrating that the rebuilding was a real event involving real people. It also highlights the widespread participation in the project, showing that it was a truly communal effort involving diverse segments of the post-exilic Jewish population, from priests and Levites to merchants and inhabitants of various towns. The inclusion of the Gibeonites is particularly notable, as they were descendants of a non-Israelite people who had a unique covenant with Israel (see [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Treaty")), signifying the inclusive nature of the community's commitment to Jerusalem's restoration. Mizpah was also a historically significant gathering place (e.g., [Judges 20:1](/judges/20-1 "Judges 20:1 - Israel Gathers at Mizpah")), and its citizens' involvement underscores the regional solidarity. This meticulous record-keeping emphasizes the value God places on every individual's contribution to His work, no matter their background or perceived status.

### CHRIST-CENTERED FULFILLMENT
While Nehemiah 3:7 details the physical rebuilding of Jerusalem's walls, a vital act of restoration for the returned exiles, its themes find profound Christ-centered fulfillment in the New Testament. The communal effort to rebuild a physical dwelling for God's people foreshadows the ultimate work of Jesus Christ, who came not to rebuild stone walls but to establish and build His spiritual temple, the Church ([Ephesians 2:20-22](/ephesians/2-20 "Ephesians 2:20-22 - Christ the Cornerstone")). Just as diverse individuals and groups contributed to the wall, Christ, as the Chief Cornerstone, unites believers from every tribe, tongue, people, and nation into one body, each member contributing to the building up of the spiritual house ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones")). The "throne of the governor" in Nehemiah points to an earthly, temporal authority, but Christ's reign is eternal and universal; He is the King of kings, whose throne is in heaven and whose authority transcends all earthly powers ([Revelation 4:2](/revelation/4-2 "Revelation 4:2 - God's Throne in Heaven") and [Philippians 2:9-11](/philippians/2-9 "Philippians 2:9-11 - Jesus' Exaltation")). The restoration of Jerusalem's security and identity through the wall points to the far greater spiritual restoration and reconciliation accomplished by Christ through His atoning work, bringing humanity back into fellowship with God and establishing an unshakable kingdom ([Colossians 1:19-20](/colossians/1-19 "Colossians 1:19-20 - Reconciliation through Christ")). Thus, the collaborative building effort in Nehemiah serves as a powerful Old Testament type of the ongoing work of Christ, who empowers His people by the Holy Spirit to continue building His Church and advancing His kingdom until His glorious return.

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

2 Samuel 21:2

And the king called the Gibeonites, and said unto them; (now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

Nehemiah 3:19

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].

Nehemiah 2:7

Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah;

Nehemiah 2:8

And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.

2 Chronicles 16:6

Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was building; and he built therewith Geba and Mizpah.

Joshua 9:3

¶ And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,

Joshua 9:27

And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.