Nehemiah Receives Royal Favor, Surveys Jerusalem, and Calls the People to Rise and Build

Neh 2:6 The king and the queen, who was sitting near him (שׁגל, Psa 45:10), grant him permission to depart after he has, in answer to their inquiry, fixed the period of his absence. Nehemiah makes the result of the conversation, “And it pleased the king,” etc. , follow immediately upon the question of the king and queen: For how long shall thy journey be, and when wilt thou return?

before telling us what was his answer to this question, which is not brought in till afterwards, so that זמן לו ואתּנה must be understood as expressing: since I had determined the time.

Neh 2:7-8 Hereupon Nehemiah also requested from the king letters to the governors beyond (west of) the river (Euphrates), to allow him to travel unmolested through their provinces to Judah (לי יתּנוּ, let them give me = let there be given me; העביר, to pass or travel through a country, comp. Deu 3:20); and a letter to Asaph, the keeper (inspector) of the royal forests, to give him timber to make beams for the gates of the citadel by the temple, and for the walls of the city, and for the governor’s own house.

These requests were also granted. פּרדּס in Sol 4:13; Ecc 2:5, signifies a park or orchard; it is a word of Aryan origin (in Armenian pardez , the garden round the house, in Greek παράδεισος), and is explained either from the Sanscrit parta-dêça , a superior district, or (by Haug) from the Zend. pairi-daêza , a fenced-in place. In Old-Persian it probably denoted the king’s pleasure-grounds, and in our verse a royal wood or forest.

Of the situation of this park nothing reliable can be ascertained. As wood for extensive buildings was to be taken from it, the sycamore forest in the low plains, which had been the property of King David (1Ch 27:28), and became, after the overthrow of the Davidic dynasty, first a Babylonian, and then a Persian possession, may be intended. לקרות, to timber, to overlay, to cover with beams (comp.

2Ch 34:11) the gates of the citadel which belongs to the house, i. e. , to the temple. This citadel - בּירה, in Greek Βᾶρις - by the temple is mentioned here for the first time; for in 1Ch 29:1, 1Ch 29:19, the whole temple is called בּירה. It was certainly situate on the same place where Hyrcanus I, son of Simon Maccabaeus, or the kings of the Asmonean race, built the akro'polis and called it Baris (Jos.

Ant . xv. 11. 4, comp. with xviii. 4. 3). This was subsequently rebuilt by Herod when he repaired and enlarged the temple, and named Antonia, in honour of his friend Mark Antony. It was a citadel of considerable size, provided with corner towers, walls, chambers, and spacious courts, built on a north-western side of the external chambers of the temple, for the defence of that edifice, and did not extend the entire length of the north side of the present Haram , as Robinson (see Biblical Researches , p.

300) seeks to show; comp. , on the other hand, Tobler, Topographic von Jerusalem , i. p. 688f. , and Rosen, Haram von Jerusalem , p. 25f. וּלחומת is coordinate with לקרות: “and for the walls of the city;” the timber not being used for building the wall itself, but for the gates (Neh 3:3, Neh 3:6). “And for the house into which I come (to dwell). ” This must be Nehemiah’s official residence as Pecha.

For though it is not expressly stated in the present chapter that Nehemiah was appointed Pecha (governor) by Artaxerxes, yet Nehemiah himself tells us, Neh 5:14, that he had been Pecha from the twentieth year of Artaxerxes. Former governors had perhaps no official residence becoming their position. By לבּית the temple cannot, as older expositors thought, be intended.

This request also was granted by the king, “according to the good hand of my God upon me;” comp. rem. on Ezr 7:6.

Neh 2:7-8 Hereupon Nehemiah also requested from the king letters to the governors beyond (west of) the river (Euphrates), to allow him to travel unmolested through their provinces to Judah (לי יתּנוּ, let them give me = let there be given me; העביר, to pass or travel through a country, comp. Deu 3:20); and a letter to Asaph, the keeper (inspector) of the royal forests, to give him timber to make beams for the gates of the citadel by the temple, and for the walls of the city, and for the governor’s own house.

These requests were also granted. פּרדּס in Sol 4:13; Ecc 2:5, signifies a park or orchard; it is a word of Aryan origin (in Armenian pardez , the garden round the house, in Greek παράδεισος), and is explained either from the Sanscrit parta-dêça , a superior district, or (by Haug) from the Zend. pairi-daêza , a fenced-in place. In Old-Persian it probably denoted the king’s pleasure-grounds, and in our verse a royal wood or forest.

Of the situation of this park nothing reliable can be ascertained. As wood for extensive buildings was to be taken from it, the sycamore forest in the low plains, which had been the property of King David (1Ch 27:28), and became, after the overthrow of the Davidic dynasty, first a Babylonian, and then a Persian possession, may be intended. לקרות, to timber, to overlay, to cover with beams (comp.

2Ch 34:11) the gates of the citadel which belongs to the house, i. e. , to the temple. This citadel - בּירה, in Greek Βᾶρις - by the temple is mentioned here for the first time; for in 1Ch 29:1, 1Ch 29:19, the whole temple is called בּירה. It was certainly situate on the same place where Hyrcanus I, son of Simon Maccabaeus, or the kings of the Asmonean race, built the akro'polis and called it Baris (Jos.

Ant . xv. 11. 4, comp. with xviii. 4. 3). This was subsequently rebuilt by Herod when he repaired and enlarged the temple, and named Antonia, in honour of his friend Mark Antony. It was a citadel of considerable size, provided with corner towers, walls, chambers, and spacious courts, built on a north-western side of the external chambers of the temple, for the defence of that edifice, and did not extend the entire length of the north side of the present Haram , as Robinson (see Biblical Researches , p.

300) seeks to show; comp. , on the other hand, Tobler, Topographic von Jerusalem , i. p. 688f. , and Rosen, Haram von Jerusalem , p. 25f. וּלחומת is coordinate with לקרות: “and for the walls of the city;” the timber not being used for building the wall itself, but for the gates (Neh 3:3, Neh 3:6). “And for the house into which I come (to dwell). ” This must be Nehemiah’s official residence as Pecha.

For though it is not expressly stated in the present chapter that Nehemiah was appointed Pecha (governor) by Artaxerxes, yet Nehemiah himself tells us, Neh 5:14, that he had been Pecha from the twentieth year of Artaxerxes. Former governors had perhaps no official residence becoming their position. By לבּית the temple cannot, as older expositors thought, be intended.

This request also was granted by the king, “according to the good hand of my God upon me;” comp. rem. on Ezr 7:6.

Neh 2:9 Nehemiah delivered the letter when he came to the governors on this side Euphrates. The king had also sent with him captains of the army and horsemen. The second half of Neh 2:9 contains a supplementary remark, so that ויּשׁלח must be expressed by the pluperfect. Ezra had been ashamed to request a military escort from the Persian monarch (Ezr 8:22); but the king gave to the high dignitary called Pecha a guard of soldiers, who certainly remained with him in Jerusalem also for his protection (Ezr 4:17).

Besides these, there were in his retinue his brethren, i. e. , either relations or fellow-countrymen, and servants, comp. Neh 4:10; Neh 5:10. That this retinue is not mentioned in the present verses, is owing to the fact that the journey itself is not further described, but only indirectly alluded to.

Neh 2:10 When Sanballat the Horonite and Tobiah the Ammonite heard of his coming, it caused them great annoyance (להם ירע is strengthened by גּדולה רעה, as in Jon 4:1) that a man (as Nehemiah expresses himself ironically from their point of view) was come to seek the welfare of the children of Israel. Sanballat is called the Horonite either after his birthplace or place of residence, yet certainly not from Horonaim in Moab, as older expositors imagined (Isa 15:5; Jer 48:34), since he would then have been called a Moabite, but from either the upper or nether Beth-horon, formerly belonging to the tribe of Ephraim (Jos 16:3, Jos 16:5; Jos 18:13), and therefore in the time of Nehemiah certainly appertaining to the region of the Samaritans (Berth.)

Tobiah the Ammonite is called העבד, the servant, probably as being a servant or official of the Persian king. These two individuals were undoubtedly influential chiefs of the neighbouring hostile nations of Samaritans and Ammonites, and sought by alliances with Jewish nobles (Neh 6:17; Neh 13:4, Neh 13:28) to frustrate, whether by force or stratagem, the efforts of Ezra and Nehemiah for the internal and external security of Judah.

Nehemiah mentions thus early their annoyance at his arrival, by way of hinting beforehand at their subsequent machinations to delay the fortifying of Jerusalem. Nehemiah’s arrival at Jerusalem. He surveys the wall, and resolves to restore it . - Neh 2:11 Having arrived at Jerusalem and rested three days (as Ezra had also done, Ezr 8:32), he arose in the night, and some few men with him, to ride round the wall of the city, and get a notion of its condition.

His reason for taking but few men with him is given in the following sentence: “I had told no man what my God had put in my heart to do for Jerusalem. ” Although he had come to Jerusalem with the resolution of fortifying the city by restoring its circumvallation, he spoke of this to no one until he had ascertained, by an inspection of the wall, the magnitude and extent of the work to be accomplished.

For, being aware of the hostility of Sanballat and Tobiah, he desired to keep his intention secret until he felt certain of the possibility of carrying it into execution. Hence he made his survey of the wall by night, and took but few men with him, and those on foot, for the sake of not exciting attention. The beast on which he rode was either a horse or a mule.

Neh 2:13 “And I went out by night by the valley-gate, and towards the dragon-well, and to the dung-gate. ” אל־פּני, in the direction towards. The dragon-well only occurs here by this name. Judging from its position between the valley-gate and the dung-gate, it is either identical with the well of Gihon (Robinson, Palestine , ii. p. 166), whose waters supply the upper and lower pools in the valley of Gihon, the present Birket el Mamilla and Birket es Sultan , or situate in its immediate neighbourhood.

The valley-gate is the modern gate of the city leading to the valley of Gihon, and situated at or near the present Jaffa gate; see rem. on Neh 3:13. The dung-gate (האשׁפּת שׁער), which in Neh 3:13 also is placed next the valley-gate, and was a thousand cubits distant therefrom, must be sought for on the south-western side of Zion, where a road, to the south of Nebi Dâûd and the Zion gate, now descends into the valley of Hinnom, towards Sûr Baher .

“And I viewed the walls of Jerusalem which lay broken down, and its gates which were consumed by fire. ” The word שׁבר, which the lxx read, “I was breaking down,” gives no tolerable sense; for it cannot mean, I broke through the walls, or, I made a path through the ruins. Many MSS, however, and several editions, offer שׂבר; and R. Norzi informs us that D. Kimchi and Aben Ezra read שׁבר.

שׂבר, of which only the Piel occurs in Hebrew, answers to the Aramaean סבר, to look to something; and to the Arabic sbr , to investigate; and ב סבר means to look on, to consider, to direct the eyes and thoughts to some object. In the open מ of הם Hiller conjectures that there is a trace of another reading, perhaps מפרצים; comp. Neh 1:3.

Neh 2:14 “And I went on to the fountain-gate, and to the king’s pool, and there was no room for the beast to come through under me. ” The very name of the fountain-or well-gate points to the foundation of Siloah (see rem. on Neh 3:15); hence it lay on the eastern declivity of Zion, but not in the district or neighbourhood of the present Bâb el Mogharibeh , in which tradition finds the ancient dung-gate, but much farther south, in the neighbourhood of the pool of Siloah; see rem.

on Neh 3:15. The King’s pool is probably the same which Josephus ( bell. Jud . v. 4. 2) calls Σολομῶνος κολυμβήθρα, and places east of the spring of Siloah, and which is supposed by Robinson ( Palestine , ii. pp. 149, 159) and Thenius ( das vorexil. Jerus . , appendix to a commentary on the books of the Kings, p. 20) to be the present Fountain of the Virgin.

Bertheau, however, on the other hand, rightly objects that the Fountain of the Virgin lying deep in the rock, and now reached by a descent of thirty steps, could not properly be designated a pool. He tries rather to identify the King’s pool with the outlet of a canal investigated by Tobler ( Topogr . i. p. 91f.) , which the latter regards as a conduit for rain-water, fluid impurities, or even the blood of sacrificed animals; but Bertheau as an aqueduct which, perhaps at the place where its entrance is now found, once filled a pool, of which, indeed, no trace has as yet been discovered.

But apart from the difficulty of calling the outlet of a canal a pool (Arnold in Herzog’s Realencycl . xviii. p. 656), the circumstance, that Tobler could find in neither of the above-described canals any trace of high antiquity, tells against this conjecture. Much more may be said in favour of the view of E. G. Schultz ( Jerusalem , p. 58f.) , that the half-choked-up pool near Ain Silwan may be the King’s pool and Solomon’s pool; for travellers of the sixteenth and seventeenth centuries mention a piscina grandis foras and natatoria Siloë at the mouth of the fountain of Siloah (comp.

Leyrer in Herzog’s Realencycl . xvi. p. 372). See also rem. on Neh 3:15. Here there was no room for the beast to get through, the road being choked up with the ruins of the walls that had been destroyed, so that Nehemiah was obliged to dismount.

Neh 2:15 Then I (went on) ascending the valley and viewing the wall, and so entered by the valley-gate, and returned. ואהי with the participle expresses the continuance of an action, and hence in this place the continuous ascent of the valley and survey of the wall. The נחל which he ascended was doubtless the valley of Kidron (קדרון נחל, 2Sa 20:23; 1Ki 2:37, and elsewhere).

ואבוא ואשׁוּב are connected, שׁוּב expressing merely the idea of repetition (Gesenius, heb. Gram . §142, 3): I came again into the valley-gate. Older expositors incorrectly explain these words to mean, I turned round, traversing again the road by which I had come; Bertheau: I turned to go farther in a westerly direction, and after making the circuit of the entire city, I re-entered by the valley-gate.

This sense is correct as to fact, but inadmissible, as requiring too much to complete it. If we take אשׁוּב adverbially, these completions are unnecessary. Nehemiah does not give the particulars of the latter portion of his circuit, but merely tells us that after having ascended the valley of Kidron, he re-entered by the valley-gate, and returned to his residence, obviously assuming, that from the upper part of the vale of Kidron he could only return to the valley-gate at the west by passing along the northern part of the wall.

Neh 2:16-17 He had spoken to no one of his purpose (Neh 2:12); hence the rulers of the city knew neither whither he was going nor what he was doing (i. e. , undertaking) when he rode by night out of the city gate accompanied by a few followers. As yet he had said nothing either to the Jews (the citizens of Jerusalem), the priests, the nobles, the rulers, or the rest who did the work.

החרים and הסּגנים are connected, as in Ezr 9:2 השּׂרים and הסּגנים. The nobles (חרים, nobiles ) or princes are the heads of the different houses or races of the people; סגנים, the rulers of the town, the authorities. המּלאכה עשׂה, the doers of the work, are the builders; comp. Ezr 3:9. When these are, in comparison with the priests, nobles, and rulers, designated as יתר, the remnant, this is explained by the fact that the priests and rulers of the people were not actively engaged in building.

המּלאכה, the work in question, i. e. , here the building of the walls. כּן עד, until thus, i. e. , until now, until the time apparent from the context. Nehemiah then, having inspected the condition of the ruined walls, and being now persuaded of the possibility of restoring them, made known his resolution to the nobles, the rulers, and the community, i. e. , to a public assembly called together for this purpose (Neh 2:17).

“Ye see (have before your eyes, know from experience) the distress that we are in, that Jerusalem lieth waste: come (לכוּ), let us build up the walls of Jerusalem, that we be no more a reproach. ” In other words: Let us by building our walls put an end to the miserable condition which gives our adversaries occasion to reproach us.

Neh 2:16-17 He had spoken to no one of his purpose (Neh 2:12); hence the rulers of the city knew neither whither he was going nor what he was doing (i. e. , undertaking) when he rode by night out of the city gate accompanied by a few followers. As yet he had said nothing either to the Jews (the citizens of Jerusalem), the priests, the nobles, the rulers, or the rest who did the work.

החרים and הסּגנים are connected, as in Ezr 9:2 השּׂרים and הסּגנים. The nobles (חרים, nobiles ) or princes are the heads of the different houses or races of the people; סגנים, the rulers of the town, the authorities. המּלאכה עשׂה, the doers of the work, are the builders; comp. Ezr 3:9. When these are, in comparison with the priests, nobles, and rulers, designated as יתר, the remnant, this is explained by the fact that the priests and rulers of the people were not actively engaged in building.

המּלאכה, the work in question, i. e. , here the building of the walls. כּן עד, until thus, i. e. , until now, until the time apparent from the context. Nehemiah then, having inspected the condition of the ruined walls, and being now persuaded of the possibility of restoring them, made known his resolution to the nobles, the rulers, and the community, i. e. , to a public assembly called together for this purpose (Neh 2:17).

“Ye see (have before your eyes, know from experience) the distress that we are in, that Jerusalem lieth waste: come (לכוּ), let us build up the walls of Jerusalem, that we be no more a reproach. ” In other words: Let us by building our walls put an end to the miserable condition which gives our adversaries occasion to reproach us.

Neh 2:18 To gain the favourable regard of the assembly for his design, he informs them how God had so far prospered his undertaking: I told them of the hand of my God, that it = that the hand my God had graciously provided for me, i. e. , that God had so graciously arranged my journey to Jerusalem; and the king’s words that he had spoken to me, sc. with respect to the building of the wall, of which we are told Neh 2:8 only thus much, that the king gave orders to the keeper of the royal forest to give him wood for building.

Encouraged by this information, the assembly exclaimed, “Let us arise and build;” and “they strengthened their hands for good,” i. e. , they vigorously set about the good work.

Neh 2:19 When the adversaries of the Jews heard this, they derided their resolution. Beside Sanballat and Tobiah (comp. Neh 2:10), Geshem the Arabian is also named as an adversary: so, too, Neh 6:1-2, and Neh 6:6, where Gashmu, the fuller pronunciation of his name, occurs. He was probably the chief of some Arab race dwelling in South Palestine, not far from Jerusalem (comp.

the Arabians, Neh 6:1). These enemies ironically exclaimed: What is this thing that ye do? will ye rebel against the king? The irony lies in the fact that they did not give the Jews credit for power to build fortifications, so as to be able to rebel. Comp. Neh 6:6, where Sanballat, in an open letter to Nehemiah, again reproaches them with rebellion.

Neh 2:20 Nehemiah replied with impressive gravity: “The God of heaven, He will prosper us, and we His servants will arise and build; but ye have no portion, nor right, nor memorial in Jerusalem. ” צדקה like 2Sa 19:29. זכּרון, memorial; only members of the congregation, who may hope to live in their descendants in Jerusalem, can be said to have a memorial there.

The Building of the Walls and Gates of Jerusalem - Neh 3:1 In these two chapters is described the building of the walls and gates of Jerusalem: the individuals and families who performed the work, and the portion of wall and the gates on which different families were respectively employed, being specified in Neh 3; ; while the attempts of Sanballat and his associates to obstruct the building and the defensive measures resorted to by Nehemiah follow, 4:1-17. Verses 1-32.

The enumeration of the builders, and of the gates and portions of wall built , begins with the sheep-gate and the portion of the wall adjoining it, built by the priests (Neh 3:1 and Neh 3:2), and concludes with the goldsmiths and merchants who built up to the sheep-gate (Neh 3:32). Throughout it is almost constantly said of the several parties of builders that they built ידו על, by the side of, next to, the party previously named.

Hence we are justified in inferring that the course of the wall is adhered to in this statement, and that the gates are mentioned in the actual order in which they were found in the walls.

Neh 3:1 The narrative of the building is connected with what precedes by ויּקם, which alludes to the carrying out of the resolve, נקוּם, Neh 2:18. The enumeration begins with Eliashib the high priest and his brethren, i. e. , the ordinary priests. These built the sheep-gate, rightly sought by modern topographers in the eastern wall north of Haram, the site of the ancient temple, i.

e. , in the position or neighbourhood of the present St. Stephen’s gate, through which the Bedouins to this day drive sheep into the town for sale (Tobler, Topogr . i. p. 149). “Although,” as Bertheau remarks, “we are not generally justified, after the lapse of so many centuries, during which great changes have been made in the positions of the gates and walls, and in face of the fact that the present walls and gates were not erected till the years 1536, 1537, and 1539, in determining the direction and extent of the walls between the several gates, and the locality of the gates in this description, by the direction and extent of the wall and the locality of the gates in modern Jerusalem (Tobl.

Topogr. Dritte Wanderung , p. 265), yet in the present instance valid arguments exist in favour of this view. The very neighbourhood of the temple and the nature of the soil bear witness that from ancient times a gate was placed here which took its name from the circumstance that sheep were driven in by it, whether for sale in the market or for sacrificial purposes.

” They sanctified it and set up its doors: and to the tower Hammeah they sanctified it unto the tower Hananeel. קדּשׁ, to sanctify, to dedicate (comp. 1Ki 8:64), can here only mean that the priests dedicated that portion of building on which they were engaged, as soon as they had finished it, for the purpose of sanctifying the whole work by this preliminary consecration; the solemn dedication of the whole wall not taking place till afterwards, and being related Neh 12:27.

The setting up of the doors in the gates did not, according to Neh 6:1, take place till after all the breaches in the wall had been repaired, i. e. , till the building of the wall was completed. It is, however, mentioned here, and in Neh 3:3, Neh 3:6, etc. , contemporaneously with the wall-building; because the builders of the several gates, undertaking also the construction and setting up of the doors, the intention is to give a summary of the work executed by the respective building parties.

המּאה ועד־מגּדּל is still dependent on יבנוּ, that is to say, this verb must be mentally repeated before the words: they built to the tower Hammeah, they sanctified it (the suffix in קדּשׁוּהוּ can only relate to מגּדּל). יבנוּ must also be repeated before חננאל מגּדּל עד: and they built further, unto the tower Hananeel. The tower המּאה (the hundred) is only mentioned here and Neh 12:39, but the tower Hananeel is likewise spoken of Jer 31:38 and Zec 14:10.

From these passages it appears that the two towers were so situated, that any one going from west to east along the north wall of the city, and thence southward, would first come to the tower Hananeel, and afterwards to the tower Hammeah, and that both were between the fish-gate and the sheep-gate. From the passages in Jeremiah and Zechariah especially, it is evident that the tower Hananeel stood at the north-east corner of the wall.

Hence the statement in this verse, that the portion of wall built by the priests extended to the north-east corner of the wall; and the tower Hammeah must be sought between the sheep-gate and the north-east corner of the wall. Whence the names of these towers were derived is unknown.

Neh 3:2 Next to him built the men of Jericho (comp. Ezr 2:24); and next to them built Zaccur the son of Imri. The suffix of the first ידו על, though in the singular number, refers to Eliashib and the priests (Neh 3:1), and that of the second to the men of Jericho, while in Neh 3:4 and Neh 3:9, on the contrary, a singular noun is followed by ידם על; both ידו על and ידם על expressing merely the notion beside, next to, and builders of the respective portions being at one time regarded as in a plural, at another in a singular sense (as a company).

The portion built by the men of Jericho and Zaccur the son of Imri, the head of a family, not mentioned elsewhere, let between the tower Hananeel and the fish-gate in the north wall. When individuals are, like Zaccur, mentioned in the following description, e. g. , Neh 3:4, Neh 3:6, as builders or repairers of portions of wall, they are heads of houses who engaged in the work of building at the head of the fathers of families and individuals who were dependent on them.

Neh 3:3 The fish-gate did the sons of Senaah build (see rem. on Ezr 2:35); they laid its beams, and set up its doors, bolts, and bars. The fish-gate probably received its name from the fish-market in its neighbourhood, to which the Syrians brought sea-fish (Neh 3:13, Neh 3:16); it is also mentioned in Neh 12:39; 2Ch 33:14, and Zep 1:10. It was not situated, as Thenius has represented it in his plan of Jerusalem, close to the corner tower of Hananeel, but somewhat to the west of it in the north wall; two lengths of wall being, according to Neh 3:2, built between this tower and the gate in question.

With respect to קרוּהוּ, see rem. on Neh 2:8. Besides the doors for the gate, מנעוּיו and בּריחיו are mentioned, as also Neh 3:6, Neh 3:13-15. Both words denote bars for closing doors. בּרחים are, to judge from the use of this word in the description of the tabernacle (Exo 26:26. and elsewhere), longer bars, therefore cross-bars, used on the inner side of the door; and מנעוּלים the brackets into which they were inserted.

Neh 3:4-5 Next to these, Meremoth the son of Urijah, the son of Hakkoz, Meshullam the son of Berechiah, Zadok the son of Baana, and the Tekoites, repaired in the above order, each a portion of wall. החזיק, to strengthen, means here to repair the gaps and holes in the wall; comp. Neh 3:9, Neh 3:27. Meremoth ben Urijah repaired, according to Neh 3:21, another portion besides.

Meshullam ben Berechiah was, according to Neh 6:18, a person of consideration in Jerusalem. The men of Tekoa, who do not occur among those who returned with Zerubbabel (Ezra 2), also repaired a second portion. “But their nobles brought not their neck to the service of their Lord. ” The expression “to bring the neck to service” is, according to Jer 27:11, to be understood as meaning: to bring the neck under the yoke of any one, i.

e. , to subject oneself to the service of another. צוּרם stands for צוּארם. It is questionable whether אדניהם is to be taken as the plural of excellence, and understood of God, as in Deu 10:17; Psa 135:3; Mal 1:6; or of earthly lords or rulers, as in Gen 40:1; 2Sa 10:3; 1Ki 12:27. The former view seems to us decidedly correct, for it cannot be discerned how the suffix should (according to Bertheau’s opinion) prevent our thinking of the service of God, if the repairing of the wall of Jerusalem may be regarded as a service required by God and rendered to Him.

Besides, the fact that אדנים is only used of kings, and is inapplicable whether to the authorities in Jerusalem or to Nehemiah, speaks against referring it to secular rulers or authorities.