What number verse is Nehemiah 3:9 in the Bible?

Nehemiah 3:9 is the 12,337th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Nehemiah 3:9 sits at position 12,337.

Translation

King James Version

And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem.

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KJV (with Strong's)

And next unto them ^H3027 repaired ^H2388 Rephaiah ^H7509 the son ^H1121 of Hur ^H2354, the ruler ^H8269 of the half ^H2677 part ^H6418 of Jerusalem ^H3389.

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Complete Jewish Bible

Next to them Refayah the son of Hur, leader of half the district of Yerushalayim, made repairs.

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Berean Standard Bible

Next to them, Rephaiah son of Hur, ruler of a half-district of Jerusalem, made repairs;

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American Standard Version

And next unto them repaired Rephaiah the son of Hur, the ruler of half the district of Jerusalem.

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World English Bible Messianic

Next to them, Rephaiah the son of Hur, the ruler of half the district of Jerusalem, made repairs.

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Geneva Bible (1599)

Also next vnto them fortified Rephaiah, the sonne of Hur, the ruler of the halfe part of Ierusalem.

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Young's Literal Translation

And by their hand hath Rephaiah son of Hur, head of the half of the district of Jerusalem, strengthened.

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Study This Verse

SUMMARY

Nehemiah 3:9 is a concise yet profoundly significant verse embedded within the meticulous record of Jerusalem's wall reconstruction. It specifically highlights the contribution of Rephaiah, son of Hur, identified as "the ruler of the half part of Jerusalem," who actively participated in the repair efforts. This verse underscores the pervasive spirit of unity, shared responsibility, and leadership by example that characterized the monumental task of restoring the city's defenses after the Babylonian exile, showcasing that even those in positions of authority engaged in the physical labor.

CONTEXT

Literary Context: Nehemiah chapter 3 is a remarkable register, systematically detailing the rebuilding of Jerusalem's walls by various groups and individuals. It begins with the High Priest Eliashib and his fellow priests at the Sheep Gate and proceeds counter-clockwise around the city, meticulously listing who repaired which section. This chapter serves as a powerful testament to the organized and communal effort that followed Nehemiah's initial night survey of the broken walls, recorded in Nehemiah 2:11-16, and his inspiring call to action, "Let us rise up and build!" found in Nehemiah 2:18. Nehemiah 3:9 is situated within this detailed catalog, specifically mentioning Rephaiah's work "next unto them," indicating a seamless continuation of effort from the preceding group, emphasizing the collaborative and contiguous nature of the entire project. The verse's placement within this comprehensive list highlights the individual contributions that collectively formed a monumental achievement, reinforcing the idea that every hand was vital to the restoration.
Historical & Cultural Context: The events of Nehemiah unfold in the mid-5th century BC, during the Persian Empire's rule, following the return of Jewish exiles from Babylon. Jerusalem at this time was vulnerable, its walls in ruins, leaving its inhabitants exposed to external threats and undermining their sense of national and religious identity. Wall-building in the ancient Near East was not merely a construction project; it was an act of re-establishing sovereignty, security, and communal dignity. The participation of a "ruler" like Rephaiah was culturally significant, as it demonstrated that the burden of reconstruction was shared across all social strata, from priests and merchants to civic leaders. This collective engagement was crucial for overcoming the immense logistical challenges and the persistent opposition from neighboring adversaries, as vividly described in Nehemiah 4. The very act of rebuilding was a profound statement of faith and resilience in the face of adversity.
Key Themes: Nehemiah 3 powerfully illustrates that the rebuilding of Jerusalem was a collective endeavor, requiring the contribution of every segment of society. From various guilds (goldsmiths, perfumers) to diverse professions (priests, merchants) and civic leaders, each played a vital role. Rephaiah's participation as a "ruler" underscores that no one, regardless of status or privilege, was exempt from the demanding work. This theme highlights the biblical principle that the flourishing of a community depends on the active and unified participation of all its members, each contributing their unique part. This communal effort, as seen in Nehemiah 3, stands as a testament to what can be achieved when God's people work together. Rephaiah, as a "ruler of the half part of Jerusalem," did not merely oversee or delegate but actively engaged in the physical labor of repairing the wall. This hands-on approach from someone in a position of authority set a powerful precedent, inspiring and motivating others to commit fully to the task. It exemplifies a form of servant leadership, where leaders are not detached figures but integral participants in the work, demonstrating humility and dedication. Such leadership fosters trust and solidarity, crucial for any large-scale communal undertaking, echoing principles found in the New Testament concerning spiritual leadership, as seen in passages like 1 Peter 5:2-3. The meticulous detail in Nehemiah 3, including the specific mention of "the half part of Jerusalem," highlights the systematic and organized approach to the massive reconstruction project. The work was divided into manageable sections, each assigned to specific families, groups, or leaders. This division of labor ensured accountability, efficiency, and steady progress. This meticulous record-keeping underscores the divine value placed on diligent planning, methodical execution, and the recognition of every individual contribution in achieving a God-ordained vision, a principle that can be applied to any significant endeavor, whether spiritual or practical, as encouraged in Proverbs 21:5.

EXPOSITION AND ANALYSIS

Key Word Analysis

Rephaiah (Hebrew, Rᵉphâyâh', H7509): This Hebrew name, derived from the root "to heal" and the divine name "Yah" (short for Yahweh), means "Jah has cured" or "Yahweh has healed." In the context of Jerusalem's restoration, which was a process of healing and rebuilding after devastation, Rephaiah's name carries a subtle but potent theological resonance. It implicitly connects the physical rebuilding of the city with God's overarching work of spiritual and national restoration for His people, affirming that the entire project was under divine care and ultimately a testament to God's restorative power.
repaired (Hebrew, châzaq', H2388): The Hebrew verb chazaq is a primitive root meaning "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate." It implies much more than simple mending; it denotes a vigorous, determined effort to reinforce, restore to strength, make firm, and secure. Its repeated use throughout Nehemiah 3 emphasizes the strenuous, resolute, and comprehensive nature of the work on the wall—not merely patching, but making the city's defenses robust and resilient once more. This word encapsulates the dedication and perseverance required for the task.
ruler (Hebrew, sar, H8269): The Hebrew term sar is a broad designation for a "head person (of any rank or class); captain, chief, general, governor, keeper, lord, master, prince, ruler, steward." It indicates a person of significant authority, status, and leadership within a community or administrative division. Rephaiah's designation as a sar underscores that his participation was not that of a common laborer but of a high-ranking official who chose to engage directly in the manual work. This active involvement from a person of such standing set a powerful example for others, demonstrating a commitment that went beyond mere administrative oversight, fostering unity and shared purpose among all participants.

Verse Breakdown

"And next unto them repaired": This opening phrase immediately establishes the continuous and collaborative nature of the rebuilding effort. The wall was meticulously divided into sections, and as one group or individual completed their portion, the next group, literally "next to them," took up their tools and continued the work. This highlights the seamless coordination, unity, and shared momentum among the various participants, ensuring no gaps in the wall or in the collective effort. It speaks to a well-organized and highly motivated workforce, driven by a common purpose.
"Rephaiah the son of Hur": This clause identifies the individual by name and lineage, a common practice in biblical historical and genealogical records. This personalization of the account shows that the work was not done by anonymous masses but by specific, accountable individuals, each contributing their unique part. Rephaiah's personal involvement, despite his status, reinforces the theme of shared responsibility and the importance of every person's contribution, regardless of their social standing, to the overall success of the project.
"the ruler of the half part of Jerusalem": This phrase provides specific detail about Rephaiah's administrative position and jurisdiction. Ancient Jerusalem was sometimes divided into administrative sectors or districts, and Rephaiah was responsible for one such "half part." His participation in the physical labor, despite his high office, is a powerful demonstration of leadership by example. It shows that he was not above the demanding work and was personally invested in the city's restoration and security, a commitment that would have inspired and motivated those under his charge.

Literary Devices

Nehemiah 3:9, as an integral part of the larger chapter, primarily employs Lists/Catalogs as its dominant literary device. The entire chapter functions as a detailed register, meticulously listing individuals, families, and groups, along with the specific sections of the wall they repaired. This extensive catalog serves several crucial purposes: it demonstrates the comprehensive scope of the project, highlights the widespread participation and unity among the returning exiles, and emphasizes the individual accountability and contribution of each person. The repetitive structure of "next to them repaired [person/group] the section of..." creates a rhythmic, almost liturgical, recounting of the communal effort, reinforcing the idea of continuous, coordinated work. Furthermore, the inclusion of specific names and their administrative titles, like Rephaiah, adds a layer of Historical Verisimilitude, grounding the narrative in concrete reality and reinforcing the authenticity of the account. The very act of naming each participant can also be seen as a form of Commemoration, ensuring that their diligent work and sacrifice were not forgotten and that their legacy of service was preserved for future generations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Nehemiah 3:9, within the broader context of the wall's rebuilding, powerfully illustrates the theological principle of God's people working together for His purposes, emphasizing unity in diversity. The unified effort, diverse contributions, and leadership by example seen in Jerusalem's restoration mirror the New Testament's teaching on the nature of the Church as the body of Christ. Just as each individual, from priests to rulers like Rephaiah, played a crucial role in reconstructing the physical walls, so too does every believer have a unique and indispensable function in building up the spiritual kingdom of God. This collective endeavor, empowered by divine grace, demonstrates that significant spiritual and communal achievements are rarely the work of a single individual but the fruit of many hands and hearts united in a common, God-given vision, with each member contributing their specific gifts and efforts for the common good and the glory of God.

REFLECTION AND APPLICATION

The detailed account of Nehemiah 3, with Rephaiah's contribution in Nehemiah 3:9, offers timeless lessons for contemporary believers and communities. It calls us to recognize that significant undertakings, whether in our local churches, families, workplaces, or broader society, require a spirit of shared responsibility and collaborative effort. Just as the physical walls of Jerusalem provided security and identity, our spiritual "walls"—our faith, our community bonds, our moral integrity, our commitment to justice—require diligent and collective maintenance. Leaders are not merely to direct from a distance but are called to lead by example, humbly participating in the work alongside those they serve, inspiring and empowering others through their active involvement and personal sacrifice. This chapter reminds us that God often uses ordinary people, working together in an organized and diligent manner, to accomplish extraordinary things for His glory, and that every contribution, no matter how seemingly small, is valued and vital in His grand design.

Questions for Reflection

In what areas of my life or community am I called to contribute to "rebuilding," and how can I do so with a spirit of shared responsibility and active participation?
How can I, regardless of my formal "position" or perceived status, demonstrate leadership by example in my sphere of influence, rather than merely delegating or observing?
What "walls" (spiritual, relational, communal, or societal) in my life, church, or neighborhood need strengthening, and how can I engage in a more organized and diligent effort to address them?
How does the detailed recognition of each person's contribution in Nehemiah 3 encourage me about God's awareness and appreciation of my own efforts and service in His kingdom?

FAQ

Why is Nehemiah 3 so detailed in listing individuals and their sections of the wall?

Answer: The meticulous detail in Nehemiah 3 serves several crucial purposes. First, it highlights the collective and unified effort required for such a monumental task, demonstrating that the rebuilding was not the work of a few but of the entire community, from priests to goldsmiths, and even "rulers" like Rephaiah. This comprehensive listing underscores the widespread commitment and cooperation. Second, it emphasizes individual accountability and contribution, ensuring that each person's specific role was recognized and recorded, underscoring the value of every single participant and their unique part in the grand design. Third, it provides a historical record of the immense undertaking, authenticating the narrative and showcasing the divine orchestration behind the restoration of Jerusalem. This level of detail also serves as a testament to the organizational genius of Nehemiah and the unwavering dedication of the people who responded to his impassioned call to "rise up and build" (Nehemiah 2:18).

What does "ruler of the half part of Jerusalem" signify about Rephaiah's role?

Answer: The phrase "ruler of the half part of Jerusalem" indicates that Rephaiah was a significant civic official, likely a district governor or administrator, responsible for a specific administrative division within Jerusalem. This detail is important because it highlights that even those in positions of authority and social standing were actively involved in the physical labor of rebuilding the wall. His participation underscores the theme of leadership by example and shared responsibility, demonstrating that no one was exempt from the demanding work, regardless of their status. It contrasts with leaders who might merely issue commands from afar, instead showing Rephaiah's personal investment and hands-on commitment to the city's restoration and security, which would have been a powerful motivator for others and fostered a deeper sense of unity and purpose among the workers. This kind of leadership is invaluable in any large-scale communal endeavor, as it builds trust and inspires greater dedication from all involved, as seen throughout Nehemiah 3.

CHRIST-CENTERED FULFILLMENT

The collective, unified, and diligent effort to rebuild Jerusalem's walls, exemplified by figures like Rephaiah in Nehemiah 3:9, finds its ultimate fulfillment and spiritual parallel in the person and work of Jesus Christ and the building of His Church. Just as the physical walls provided security and identity for God's people in the Old Testament, Christ is the foundational cornerstone of a new, spiritual temple—His body, the Church (Ephesians 2:19-22). Jesus Himself declared, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). He is the ultimate leader who led by supreme example, not merely directing from afar but actively participating in the work of redemption, even to the point of washing His disciples' feet as a model of servant leadership (John 13:1-17) and offering His life as the supreme sacrifice for humanity (Philippians 2:5-8). The diverse contributions of the wall-builders in Nehemiah foreshadow the spiritual gifts given to every member of Christ's body, all working together for the common good and the edification of the Church, with Christ as the head providing direction and unity (1 Corinthians 12:4-7). Thus, the rebuilding of Jerusalem's walls points forward to Christ's ongoing work of building His people into a spiritual dwelling place for God, characterized by unity, shared purpose, and a leader who gave everything.

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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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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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