Apothecaries - Rather such as dealt in drugs, aromatics, spices, etc., for embalming, or for furnishing the temple with the incense consumed there.
Verse 9
Ruler of the half part of Jerusalem - Probably the city was divided into two parts; one for Judah, and the other for Benjamin, each having its proper governor. Rephaiah mentioned here was one of these governors, and Shallum, mentioned [Neh 3:12], was the other. There were other rulers or governors of particular country or village districts.
Verse 11
Repaired the other piece - That which was left by Jedaiah after he had repaired the wall opposite to his own house. Probably some of the principal people were obliged to repair those parts of the wall opposite to their own dwellings. Perhaps this was the case generally.
Verse 12
The son of Halohesh - Or, the son of the Enchanter: conjectured to be thus named from having the art to charm serpents.
The ruler of the half part - See on [Neh 3:9] (note).
Verse 13
The inhabitants of Zanoah - This was a town in the tribe of Judah. [Jos 15:34].
Verse 14
Beth-haccerem - A village or town in the tribe of Benjamin. See [Jer 6:1].
Verse 15
The pool of Siloah - This is probably the same as that mentioned by the evangelists.
The stairs that go down from the city of David - Jerusalem being built on very uneven ground, and some hills being taken within the walls; there was a necessity that there should be in different places steps by which they could ascend and descend: probably similar to what we see in the city of Bristol.
Verse 16
The pool that was made - Calmet supposes that this was the reservoir made by Hezekiah, when besieged by Sennacherib, [2Chr 32:4].
The house of the mighty - Probably a place where a band of soldiers was kept, or the city guard.
Verse 19
The going up to the armoury - This was either a tower that defended the angle where the two walls met; or the city arsenal, where shields, spears, etc., were kept to arm the people in time of danger.
Verse 20
Earnestly repaired - He distinguished himself by his zeal and activity.
Verse 22
The priests, the men of the plain - Some of the officers of the temple, particularly the singers, dwelt in the plain country round about Jerusalem, [Neh 12:28]; and it is likely that several of the priests dwelt in the same place.
Verse 28
The horse gate - The place through which the horses passed in order to be watered; It was near the temple. Some rabbins suppose that in order to go to the temple, a person might go on horseback to the place here referred to, but then was obliged to alight, as a horse could pass no farther. Horses were never very plentiful in Jerusalem.
Verse 32
The goldsmiths and the merchants - The word הצרפים hatstsorephim may signify smiths, or persons who worked in metals of any kind; but it is generally understood to mean those who worked in gold. I have already observed, that the mention of merchants and goldsmiths shows that these persons were formed into bodies corporate in those ancient times. But these terms are differently rendered in the versions. The Vulgate is the same as ours, which probably our translators copied: aurifices et negociatores. The Syriac is, goldsmiths and druggists. The Arabic, smelters of metal and porters. The Septuagint, in some copies, particularly in the Roman edition, and in the Complutensian, Antwerp, and Paris Polyglots, have οἱ χαλκεις και οἱ μεταβολι, smiths and merchants; but in other copies, particularly the London Polyglot, for μεταβολοι we find ῥωποπωλαι, seller of shields. And here the learned reader will find a double mistake in the London Polyglot, ῥοποπωλαι for ῥωποπωλαι, and in the Latin version scruta for scuta, neither of which conveys any sense.
Introduction
Sanballat and Tobiah mock the Jews, and endeavor to prevent the completing of the wall, [Neh 4:1-3]. Nehemiah prays against them, and the people complete one half of the wall, [Neh 4:4-6]. The Arabians, Ammonites, and Ashdodites, conspire together, and come to fight against the Jews, [Neh 4:7], [Neh 4:8]. The Jews commend themselves to God, and determine to fight for their lives and liberties; on hearing of which their enemies are disheartened, [Neh 4:9-16]. The Jews divide themselves into two bands; one half working, and the other standing ready armed to meet their enemies. Even the workmen are obliged to arm themselves, while employed in building, for fear of their enemies, [Neh 4:17], [Neh 4:18]. Nehemiah uses all precautions to prevent a surprise; and all labor with great fervor in the work, [Neh 4:19-22].
Verse 2
The army of Samaria - As he was governor, he had the command of the army, and he wished to excite the soldiers to second his views against Nehemiah and his men.
What do these feeble Jews? - We may remark here, in general, that the enemies of God's work endeavor by all means to discredit and destroy it, and those who are employed in it.
1. They despise the workmen: What do these feeble Jews?
2. They endeavor to turn all into ridicule: Will they fortify themselves?
3. They have recourse to lying: If a fox go up, he shall even break down their stone wall.
4. They sometimes use fair but deceitful speeches; see [Neh 6:2], etc.
Verse 4
Turn their reproach upon their own head - A prayer of this kind, understood literally, is not lawful for any Christian. Jesus, our great master, has said, "Love your enemies; do good to them that hate you; and pray for them that despitefully use you." Such sayings as the above are excusable in the mouth of a Jew, under severe irritation. See the next verse, [Neh 4:5] (note).
Verse 5
Let not their sin be blotted out - 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. All who know the genius of the Hebrew language, know that the future tense is used to express all these senses. 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.
Verse 6
For the people had a mind to work - The original is very emphatic: ויהי לב לעם לעשות vayehi leb leam laasoth, "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. The whole of this 6th verse is omitted by the Septuagint.
Verse 7
The walls of Jerusalem were made up - That is, they were made up to the half height of the wall; for the preceding verse seems to intimate that the whole wall was thus far built; not half of the wall completed, but the whole wall built to half its height.