3 Now Tobiah the Ammonite was by him, and he said, “What they are building, if a fox climbed up it, he would break down their stone wall.”
4 “Hear, our God, for we are despised. Turn back their reproach on their own head. Give them up for a plunder in a land of captivity.
5 Don’t cover their iniquity. Don’t let their sin be blotted out from before you; for they have insulted the builders.”
6 So we built the wall; and all the wall was joined together to half its height, for the people had a mind to work.
7 But when Sanballat, Tobiah, the Arabians, the Ammonites, and the Ashdodites heard that the repairing of the walls of Jerusalem went forward, and that the breaches began to be filled, they were very angry;
8 and they all conspired together to come and fight against Jerusalem, and to cause confusion among us.
9 But we made our prayer to our God, and set a watch against them day and night because of them.
10 Judah said, “The strength of the bearers of burdens is fading and there is much rubble, so that we are not able to build the wall.”
11 Our adversaries said, “They will not know or see, until we come in among them and kill them, and cause the work to cease.”
12 When the Jews who lived by them came, they said to us ten times from all places, “Wherever you turn, they will attack us.”
13 Therefore I set guards in the lowest parts of the space behind the wall, in the open places. I set the people by family groups with their swords, their spears, and their bows.
14 I looked, and rose up, and said to the nobles, to the rulers, and to the rest of the people, “Don’t be afraid of them! Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your houses.”
15 When our enemies heard that it was known to us, and God had brought their counsel to nothing, all of us returned to the wall, everyone to his work.
16 From that time forth, half of my servants did the work, and half of them held the spears, the shields, the bows, and the coats of mail; and the rulers were behind all the house of Judah.
17 Those who built the wall, and those who bore burdens loaded themselves; everyone with one of his hands did the work, and with the other held his weapon.
18 Among the builders, everyone wore his sword at his side, and so built. He who sounded the trumpet was by me.
19 I said to the nobles, and to the rulers and to the rest of the people, “The work is great and widely spread out, and we are separated on the wall, far from one another.
20 Wherever you hear the sound of the trumpet, rally there to us. Our God will fight for us.”
21 So we did the work. Half of the people held the spears from the rising of the morning until the stars appeared.
22 Likewise at the same time I said to the people, “Let everyone with his servant lodge within Jerusalem, that in the night they may be a guard to us, and may labor in the day.”
23 So neither I, nor my brothers, nor my servants, nor the men of the guard who followed me took off our clothes. Everyone took his weapon to the water.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Nehemiah 4:11–23They also put the Jews in fear, and disturbed them, and spread abroad rumors, as if many nations were ready to make an expedition against them, by which means they were harassed, and had almost left off the building. … He also gave orders that the builders should keep their ranks, and have their armor on while they were building. Accordingly, the mason had his sword on, as well as he that brought the materials for building. He also appointed that their shields should lie very near them; and he placed trumpeters at every five hundred feet, and charged them, that if their enemies appeared, they should give notice of it to the people, that they might fight in their armor, and their enemies might not fall upon them naked. He also went about the compass of the city by night, being never discouraged, neither about the work itself, nor about his own diet and sleep, for he made no use of those things for his pleasure, but out of necessity.
They also put the Jews in fear, and disturbed them, and spread abroad rumors, as if many nations were ready to make an expedition against them, by which means they were harassed, and had almost left off the building. … He also gave orders that the builders should keep their ranks, and have their armor on while they were building. Accordingly, the mason had his sword on, as well as he that brought the materials for building. He also appointed that their shields should lie very near them; and he placed trumpeters at every five hundred feet, and charged them, that if their enemies appeared, they should give notice of it to the people, that they might fight in their armor, and their enemies might not fall upon them naked. He also went about the compass of the city by night, being never discouraged, neither about the work itself, nor about his own diet and sleep, for he made no use of those things for his pleasure, but out of necessity.
Josephus, Antiquities of the Jews, Antiquities 11.5.8; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Nehemiah 4:4–5He begs of God to avenge their cause and turn the reproach upon the enemies themselves (Neh 4:4, Neh 4:5); and this was spoken rather by a spirit of prophecy than by a spirit of prayer, and is not to be imitated by us who are taught of Christ to pray for those that despitefully use and persecute us. Christ himself prayed for those that reproached him: Father, forgive them. … The reason he gives is not, They have abused us, but, They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, We should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God
He begs of God to avenge their cause and turn the reproach upon the enemies themselves (Neh 4:4, Neh 4:5); and this was spoken rather by a spirit of prophecy than by a spirit of prayer, and is not to be imitated by us who are taught of Christ to pray for those that despitefully use and persecute us. Christ himself prayed for those that reproached him: Father, forgive them. … The reason he gives is not, They have abused us, but, They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, We should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God
Matthew Henry, Commentary on the Whole Bible, on 4:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Nehemiah 4:9He looked up, engaged God for him, and put himself and his cause under the divine protection (Neh 4:9): We made our prayer unto our God. That was the way of this good man, and should be our way; all his cares, all his griefs, all his fears, he spread before God, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to God, for with him we must always begin. (2.) He looked about him. Having prayed, he set a watch against them. The instructions Christ has given us in our spiritual warfare agree with this example, Mat 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt God; if by watchfulness, without prayer, we are proud and slight God; and, either way, we forfeit his protection.
He looked up, engaged God for him, and put himself and his cause under the divine protection (Neh 4:9): We made our prayer unto our God. That was the way of this good man, and should be our way; all his cares, all his griefs, all his fears, he spread before God, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to God, for with him we must always begin. (2.) He looked about him. Having prayed, he set a watch against them. The instructions Christ has given us in our spiritual warfare agree with this example, Mat 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt God; if by watchfulness, without prayer, we are proud and slight God; and, either way, we forfeit his protection.
Matthew Henry, Commentary on the Whole Bible, on 4:7–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Nehemiah 4:17everyone with one of his hands wrought in the work, and with the other hand held a weapon; which is not to be understood strictly and literally, for without both hands they could not well perform either of the above works; but proverbially, signifying that they were intent on both working and fighting, and were ready and prepared to do the latter, as well as the former, having weapons lying by them, or girt about them, as is explained in the following verse.
everyone with one of his hands wrought in the work, and with the other hand held a weapon; which is not to be understood strictly and literally, for without both hands they could not well perform either of the above works; but proverbially, signifying that they were intent on both working and fighting, and were ready and prepared to do the latter, as well as the former, having weapons lying by them, or girt about them, as is explained in the following verse.
John Gill, An Exposition of the Old and New Testament, on 4:17; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Nehemiah 4:4–5These are the most terrible imprecations; but probably we should understand them as declaratory, for the same form of the verb, in the Hebrew, is used as precative and imperative. Turn their reproach - Their reproach shall be turned. Give them for a prey - They shall be given for a prey. Cover not their iniquity - Their iniquity shall not be covered. Let not their sin be blotted out - Their sin shall not be blotted out. … Besides, we may rest assured that Nehemiah's curses, or declaration of God's judgments, had respect only to their bodies, and to their life: not to their souls and the world to come. And then they amount to no more than this: What a man soweth that he shall reap.
These are the most terrible imprecations; but probably we should understand them as declaratory, for the same form of the verb, in the Hebrew, is used as precative and imperative. Turn their reproach - Their reproach shall be turned. Give them for a prey - They shall be given for a prey. Cover not their iniquity - Their iniquity shall not be covered. Let not their sin be blotted out - Their sin shall not be blotted out. … Besides, we may rest assured that Nehemiah's curses, or declaration of God's judgments, had respect only to their bodies, and to their life: not to their souls and the world to come. And then they amount to no more than this: What a man soweth that he shall reap.
Adam Clarke, Commentary on the Holy Bible, on 4:5; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Nehemiah 4:6For the people had a mind to work - The original is very emphatic: … "For the people had a heart to work." Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well.
For the people had a mind to work - The original is very emphatic: … "For the people had a heart to work." Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well.
Adam Clarke, Commentary on the Holy Bible, on 4:6; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Nehemiah 4:3if a fox go up--The foxes were mentioned because they were known to infest in great numbers the ruined and desolate places in the mount and city of Zion (Lam 5:18).
if a fox go up--The foxes were mentioned because they were known to infest in great numbers the ruined and desolate places in the mount and city of Zion (Lam 5:18).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Nehemiah 4:16–18With respect to those who built the wall, both the bearers of burdens were lading with the one hand of each workman, and holding a weapon with the other, and the builders were building each with his sword girt on his side. … bearers of burdens, who cleared away the rubbish, and worked as labourers. These, at all events, could do their work with one hand, which would suffice for emptying rubbish into baskets, and for carrying material in handle baskets. … The builders, on the contrary, needed both hands for their work: hence they had swords girt to their sides.
With respect to those who built the wall, both the bearers of burdens were lading with the one hand of each workman, and holding a weapon with the other, and the builders were building each with his sword girt on his side. … bearers of burdens, who cleared away the rubbish, and worked as labourers. These, at all events, could do their work with one hand, which would suffice for emptying rubbish into baskets, and for carrying material in handle baskets. … The builders, on the contrary, needed both hands for their work: hence they had swords girt to their sides.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:16–18; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Nehemiah 4
Nehemiah 4:3–23, World English Bible
Nehemiah 4 in the Bible · Told in the Story: Chapter 17, Building the Wall
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Nehemiah 4:11–23They also put the Jews in fear, and disturbed them, and spread abroad rumors, as if many nations were ready to make an expedition against them, by which means they were harassed, and had almost left off the building. … He also gave orders that the builders should keep their ranks, and have their armor on while they were building. Accordingly, the mason had his sword on, as well as he that brought the materials for building. He also appointed that their shields should lie very near them; and he placed trumpeters at every five hundred feet, and charged them, that if their enemies appeared, they should give notice of it to the people, that they might fight in their armor, and their enemies might not fall upon them naked. He also went about the compass of the city by night, being never discouraged, neither about the work itself, nor about his own diet and sleep, for he made no use of those things for his pleasure, but out of necessity.
Josephus, Antiquities of the Jews, Antiquities 11.5.8; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Nehemiah 4:4–5He begs of God to avenge their cause and turn the reproach upon the enemies themselves (Neh 4:4, Neh 4:5); and this was spoken rather by a spirit of prophecy than by a spirit of prayer, and is not to be imitated by us who are taught of Christ to pray for those that despitefully use and persecute us. Christ himself prayed for those that reproached him: Father, forgive them. … The reason he gives is not, They have abused us, but, They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, We should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God
Matthew Henry, Commentary on the Whole Bible, on 4:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Nehemiah 4:9He looked up, engaged God for him, and put himself and his cause under the divine protection (Neh 4:9): We made our prayer unto our God. That was the way of this good man, and should be our way; all his cares, all his griefs, all his fears, he spread before God, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to God, for with him we must always begin. (2.) He looked about him. Having prayed, he set a watch against them. The instructions Christ has given us in our spiritual warfare agree with this example, Mat 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt God; if by watchfulness, without prayer, we are proud and slight God; and, either way, we forfeit his protection.
Matthew Henry, Commentary on the Whole Bible, on 4:7–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Nehemiah 4:17everyone with one of his hands wrought in the work, and with the other hand held a weapon; which is not to be understood strictly and literally, for without both hands they could not well perform either of the above works; but proverbially, signifying that they were intent on both working and fighting, and were ready and prepared to do the latter, as well as the former, having weapons lying by them, or girt about them, as is explained in the following verse.
John Gill, An Exposition of the Old and New Testament, on 4:17; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Nehemiah 4:4–5These are the most terrible imprecations; but probably we should understand them as declaratory, for the same form of the verb, in the Hebrew, is used as precative and imperative. Turn their reproach - Their reproach shall be turned. Give them for a prey - They shall be given for a prey. Cover not their iniquity - Their iniquity shall not be covered. Let not their sin be blotted out - Their sin shall not be blotted out. … Besides, we may rest assured that Nehemiah's curses, or declaration of God's judgments, had respect only to their bodies, and to their life: not to their souls and the world to come. And then they amount to no more than this: What a man soweth that he shall reap.
Adam Clarke, Commentary on the Holy Bible, on 4:5; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Nehemiah 4:6For the people had a mind to work - The original is very emphatic: … "For the people had a heart to work." Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well.
Adam Clarke, Commentary on the Holy Bible, on 4:6; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Nehemiah 4:3if a fox go up--The foxes were mentioned because they were known to infest in great numbers the ruined and desolate places in the mount and city of Zion (Lam 5:18).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Nehemiah 4:16–18With respect to those who built the wall, both the bearers of burdens were lading with the one hand of each workman, and holding a weapon with the other, and the builders were building each with his sword girt on his side. … bearers of burdens, who cleared away the rubbish, and worked as labourers. These, at all events, could do their work with one hand, which would suffice for emptying rubbish into baskets, and for carrying material in handle baskets. … The builders, on the contrary, needed both hands for their work: hence they had swords girt to their sides.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:16–18; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.