TRV
Translation
King James Version
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.
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.
World English Bible Messianic
Next to them, Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, repaired the residence of the governor beyond the River.
Geneva Bible (1599)
Next vnto them also fortified Melatiah the Gibeonite, and Iadon the Meronothite, men of Gibeon, and of Mizpah, vnto the throne of the Duke, which was beyond the Riuer.
Young's Literal Translation
And by their hand hath Melatiah the Gibeonite strengthened, and Jadon the Meronothite, men of Gibeon and of Mizpah, to the throne of the governor beyond the River.
See on the biblical-era map
In the KJVVerse 12,335 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying Nehemiah 3:7 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 3:7 records the contribution of Melatiah the Gibeonite and Jadon the Meronothite to the rebuilding of Jerusalem's walls, identifying them as men from Gibeon and Mizpah who repaired a section extending to the seat of the provincial governor stationed west of the Euphrates. This verse is remarkable for its inclusion of workers from outside Jerusalem itself — Gibeon and Mizpah were towns in the surrounding territory of Benjamin — demonstrating that the restoration effort drew upon a broad coalition of communities united by shared faith and purpose. The mention of the governor's seat provides a significant administrative and political detail, anchoring the rebuilding work within the Persian imperial system that governed post-exilic Judah. These men, whose towns had their own storied histories in Israel's narrative, voluntarily joined the labor of restoring the holy city's defenses, embodying the cooperative spirit that characterized Nehemiah's ambitious project.
CONTEXT
Literary Context: This verse falls within the great wall-building catalog of Nehemiah 3, which methodically traces the reconstruction effort counterclockwise around Jerusalem's perimeter. Following the repair of the Old Gate by Jehoiada and Meshullam in the previous verse, and preceding the work of Uzziel the goldsmith and Hananiah the perfumer in the next, this verse continues the pattern of identifying workers by name, origin, and assigned section. The detailed registry serves as both historical record and theological testimony to communal faithfulness.
Historical & Cultural Context: After the Babylonian exile, Judah existed as a small province within the vast Persian Empire, governed by appointed officials. The "governor on this side the river" refers to the Persian-appointed governor of the Trans-Euphrates satrapy (the region west of the Euphrates from Babylon's perspective). Gibeon, located about six miles northwest of Jerusalem, had a long history in Israel stretching back to the Gibeonite treaty with Joshua. Mizpah had served as an administrative center under Gedaliah after the destruction of Jerusalem in 586 BC, as recorded in Jeremiah 40:6, making its residents' participation in Jerusalem's restoration especially fitting.
Key Themes: The verse highlights the themes of unity across geographic boundaries, voluntary service for God's purposes, and the intersection of sacred mission with political reality. The willingness of people from outlying towns to labor on Jerusalem's walls illustrates that the work of God transcends local interests and calls for collective sacrifice — a principle echoed throughout the chapter's diverse roster of priests, merchants, perfumers, and provincial leaders all working side by side.
EXPOSITION AND ANALYSIS
This verse captures in miniature the remarkable social dynamics of Nehemiah's wall-building project. Two named leaders from two different towns — Melatiah from Gibeon and Jadon from Meronoth — brought workers from their communities to repair a strategically significant section of the wall near the governor's official residence. Their participation demonstrates that the rebuilding of Jerusalem was not merely a local urban project but a national act of restoration that stirred the hearts of Jewish communities across the province.
Key Word Analysis
repaired (Hebrew, châzaq, H2388): From Strong's H2388, a primitive root meaning to fasten upon, and hence to seize, be strong, strengthen, cure, help, repair, or fortify. Throughout Nehemiah 3, this word carries the specific sense of strengthening or making firm what had been broken down. It conveys not passive mending but active fortification — the workers were making the wall strong and secure, restoring both its physical structure and its defensive purpose.
throne (Hebrew, kiççe', H3678): From Strong's H3678, meaning properly something covered or canopied, hence a throne or seat of authority. Here it refers to the official seat or administrative residence of the Persian governor, indicating that this section of the wall bordered an important governmental building. The term elevates what might otherwise seem a mundane administrative detail into a statement about the relationship between divine purpose and earthly governance.
governor (Hebrew, pechâh, H6346): From Strong's H6346, a word of foreign origin denoting a prefect or governor of a city or small district. This Persian loanword reflects the political reality of post-exilic Judah as a province within the Persian administrative system. The presence of a governor's seat along the wall underscores that Nehemiah's spiritual mission operated within and alongside imperial political structures.
Verse Breakdown
"And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite": The naming of these two leaders by both personal name and place of origin follows the chapter's careful documentary pattern. Melatiah (H4424, meaning "whom Jah has delivered") bears a theophoric name testifying to divine deliverance — fitting for one who labors to restore the city of God. Jadon (H3036, meaning "thankful") from Meronoth, an otherwise unknown location, stands as a reminder that God's faithful servants sometimes come from obscure places. Their pairing as co-leaders suggests shared responsibility and mutual accountability in the work.
"the men of Gibeon, and of Mizpah": This phrase broadens the scope from two named individuals to the work crews they led, drawn from two distinct communities. Gibeon (H1391, meaning "hilly") and Mizpah (H4709) were both significant towns in Benjamin's territory. The fact that residents of these outlying towns traveled to Jerusalem to labor on its walls demonstrates a remarkable communal commitment that transcended local self-interest.
"unto the throne of the governor on this side the river": This geographical marker identifies both the endpoint of their repair section and an important political landmark. "This side the river" (using H5676, 'eber, meaning the region across, and H5104, nahar, referring to the Euphrates) designates the Trans-Euphrates province from the perspective of the Persian capital. The governor's seat near the wall indicates that Persian administrative infrastructure existed within Jerusalem, and the Jewish workers repaired the wall right up to this symbol of imperial authority without hesitation or conflict.
Literary Devices
The verse employs merism in listing workers "of Gibeon, and of Mizpah" to suggest a broad regional participation beyond just two towns. There is a subtle irony in the fact that Gibeonites — who entered Israel's story through deception in Joshua's time and were assigned to menial service — now voluntarily serve in rebuilding the holy city, their status fully transformed in the post-exilic community. The verse also uses juxtaposition by placing the humble labor of wall repair directly alongside the "throne of the governor," contrasting the modest work of common people with the grandeur of imperial power, yet implying that the former is no less significant in God's economy than the latter.
THEOLOGICAL AND THEMATIC CONNECTIONS
The participation of Gibeonites and Mizpahites in rebuilding Jerusalem's walls reflects a deep biblical principle: God's redemptive work gathers people from diverse backgrounds and locations into unified purpose. The Gibeonites' journey from outsiders who deceived Joshua into a treaty to full participants in restoring the holy city mirrors the broader biblical arc of inclusion and transformation within God's covenant community. Their voluntary labor alongside Jerusalem's own residents anticipates the New Testament vision of one body with many members, each contributing according to their ability. The mention of the Persian governor's seat reminds us that God's people have always carried out their sacred calling within the frameworks of earthly political power — a tension navigated by figures from Joseph in Egypt to Daniel in Babylon. The theological emphasis here is that faithful obedience does not require withdrawal from political realities but rather the courage to serve God's purposes within them.
REFLECTION AND APPLICATION
The quiet faithfulness of Melatiah, Jadon, and their unnamed companions speaks powerfully across the centuries to anyone who has ever wondered whether their contribution matters. These were not Jerusalem insiders — they traveled from outlying towns to do hard physical labor on a wall that did not even protect their own homes. Their motivation was not self-interest but devotion to the larger purposes of God and solidarity with their fellow believers. In a culture that often celebrates individual achievement and personal benefit, this verse challenges us to consider where we might invest our strength in building something that primarily benefits others. The proximity of their work to the governor's throne also raises the question of how believers navigate the intersection of sacred calling and secular authority — a tension as relevant today as it was in fifth-century-BC Jerusalem. Furthermore, the inclusion of people from diverse and even historically complicated backgrounds (as with the Gibeonites) reminds us that God's building projects are enriched, not hindered, by the breadth of those who participate.
Questions for Reflection
FAQ
Why is it significant that Gibeonites are mentioned as helping rebuild Jerusalem's walls?
Answer: The Gibeonites had a complex history in Israel. They originally entered the community through deception, tricking Joshua into a peace treaty as recorded in Joshua 9, and were consequently assigned to perpetual service as woodcutters and water carriers. Their appearance in Nehemiah 3 as voluntary, named participants in the sacred task of rebuilding Jerusalem's walls shows how fully they had been integrated into the post-exilic Jewish community. What began as a relationship marked by deception and servitude had been transformed over centuries into genuine partnership in God's purposes.
What does "the throne of the governor on this side the river" refer to?
Answer: This phrase identifies the official residence or administrative seat of the Persian-appointed governor who oversaw the province west of the Euphrates River. After the exile, Judah was part of the Trans-Euphrates satrapy of the Persian Empire, and local governance was administered by appointed officials called pechah (prefects or governors). The governor's seat being located along the wall of Jerusalem indicates that Persian administrative infrastructure existed within the city, and this landmark served as a boundary marker for the section of wall that Melatiah and Jadon's crews repaired.
Why does Nehemiah 3 record the names and hometowns of individual workers?
Answer: The detailed naming of workers throughout Nehemiah 3 serves multiple purposes. Historically, it functions as an official administrative record of who contributed to the project. Theologically, it affirms that God sees and honors individual acts of faithful service — no contribution is too small to be remembered. The inclusion of hometowns like Gibeon and Mizpah further demonstrates that the rebuilding effort was a collective national endeavor, not merely a Jerusalem project, reinforcing the unity of God's people across geographic and social boundaries.
CHRIST-CENTERED FULFILLMENT
The image of diverse communities gathering to rebuild the walls of God's city finds its ultimate fulfillment in Christ, who builds His Church from people of every nation, tribe, and tongue. Just as Melatiah and Jadon came from outside Jerusalem to strengthen its walls, Jesus called disciples from Galilee, welcomed Samaritans, and commissioned His followers to go to the ends of the earth. The wall-builders of Nehemiah 3 repaired what was broken and made it strong — the very work described by the Hebrew châzaq — and Christ declared that He would build His Church and the gates of hell would not prevail against it. Where the governor's throne in Nehemiah represented earthly authority existing alongside God's purposes, Christ reconciles all authority under His own lordship, as Paul proclaims that God has seated Him far above all rule and authority. And where the Gibeonites' transformation from outsiders to full participants foreshadowed a greater inclusion, the Apostle Paul declared that those who were once strangers and foreigners are now fellow citizens with the saints and members of the household of God — built together into a dwelling place for God by the Spirit.