Nehemiah 2 Study Notes

2:13-15 Nehemiah’s description of his inspection of the city in this passage, along with the more detailed account of rebuilding in chap. 3, provides the best written information for reconstructing the dimensions of Jerusalem in the fifth century BC. One school of thought argues that the walls rebuilt by Nehemiah included only the City of David and the temple area. Another maintains that the rebuilt walls followed the eighth-century walls, including the southwestern hill area that was within the walls of preexilic Jerusalem. Furthermore, some archaeologists maintain that Nehemiah abandoned the eastern wall because of the extensive rubble and built a new, more defensible wall on the crest of the hill. Others insist that he rebuilt the remains of the preexilic wall further down the slope. Nehemiah’s inspection tour began on the western side of Jerusalem and proceeded counter-clockwise around the city.

2:13 Nehemiah and his men headed south from the Valley Gate toward the Serpent’s Well (Hb ‘en hattannin), which could be translated as “Dragon’s Well” or as “Serpent’s/Dragon’s Eye.” Nehemiah continued south to the Dung Gate at the lower tip of the city. This gate led to the Valley of Hinnom where garbage was dumped and burned. The term Gehenna is derived from the Hebrew term ge-hinnom (Valley of Hinnom).

2:14 Nehemiah followed the ruins of the wall north to the Fountain Gate and the King’s Pool (probably the same place as the “Pool of Shelah” mentioned in 3:15). With the ruined walls on his left and the steep Kidron Valley on his right, his way was blocked and he dismounted. Archaeological investigations have shown that preexilic Jerusalem extended down this slope (called the Millo) toward the Kidron Valley. This area of rubble, still visible today, is 15 feet thick in some places.

2:16 While some assume the officials here (Hb segen) were Persian officials, it probably refers to the various leaders mentioned among the Jews, priests, nobles, and officials.

2:17 The word disgrace (Hb cherpah), often translated “shame” or “reproach,” is the same word used to describe the state of the people in Jerusalem when Nehemiah’s brother and his friends gave their report (1:3). The present sad state of the city was a “disgrace” to the city, its people, and above all, its God.

2:18 The gracious hand of God is also referred to in v. 8; Ezr 7:9; 8:18,22,31 (text note).

2:19 Nehemiah’s third primary opponent appears in this verse: Geshem the Arab. Arabs are mentioned in the Bible from the ninth century BC on, sometimes aiding the Israelites, as at the battle of Qarqar in 853 BC, and sometimes attacking them, as in the time of King Jehoram of Judah (2Ch 21:16). During Nehemiah’s time the Arabs were led by Geshem, whose vast domain stretched from the Negev south of Judah all the way to Lower Egypt. Together with Sanballat and Tobiah, he mocked Nehemiah and his followers, even accusing them of sedition against their Persian overlord.

2:20 Nehemiah did not try to refute his enemy’s claims, but he stated his trust in the God of the heavens. The meaning of the phrase historic claim is not certain in this context. The Hebrew term it is based on (zikkaron) normally means “remembrance.” It is used to describe the Passover as a spiritual memorial for the people of Israel (Ex 12:14). This may mean that Nehemiah’s enemies not only had no legal right to the land, but also no right to participate in the worship of the community.