2So the king said to me, “Why is your face sad though you are not sick? This is nothing but sadness of heart.” Then I was very much afraid. 3I said to the king, “Let the king live forever. Why should my face not be sad when the city, the place of my fathers’ tombs, lies desolate and its gates have been consumed by fire?” 4Then the king said to me, “What would you request?” So I prayed to the God of heaven. 5I said to the king, “If it please the king, and if your servant has found favor before you, send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.” 6Then the king said to me, the queen sitting beside him, “How long will your journey be, and when will you return?” So it pleased the king to send me, and I gave him a definite time. 7And I said to the king, “If it please the king, let letters be given me for the governors of the provinces beyond the River, that they may allow me to pass through until I come to Judah, 8and a letter to Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the fortress which is by the temple, for the wall of the city and for the house to which I will go.” And the king granted them to me because the good hand of my God was on me.

      9Then I came to the governors of the provinces beyond the River and gave them the king’s letters. Now the king had sent with me officers of the army and horsemen. 10When Sanballat the Horonite and Tobiah the Ammonite official heard about it, it was very displeasing to them that someone had come to seek the welfare of the sons of Israel.

Nehemiah Inspects Jerusalem’s Walls

      11So I came to Jerusalem and was there three days. 12And I arose in the night, I and a few men with me. I did not tell anyone what my God was putting into my mind to do for Jerusalem and there was no animal with me except the animal on which I was riding. 13So I went out at night by the Valley Gate in the direction of the Dragon’s Well and on to the Refuse Gate, inspecting the walls of Jerusalem which were broken down and its gates which were consumed by fire. 14Then I passed on to the Fountain Gate and the King’s Pool, but there was no place for my mount to pass. 15So I went up at night by the ravine and inspected the wall. Then I entered the Valley Gate again and returned. 16The officials did not know where I had gone or what I had done; nor had I as yet told the Jews, the priests, the nobles, the officials or the rest who did the work.

      17Then I said to them, “You see the bad situation we are in, that Jerusalem is desolate and its gates burned by fire. Come, let us rebuild the wall of Jerusalem so that we will no longer be a reproach.” 18I told them how the hand of my God had been favorable to me and also about the king’s words which he had spoken to me. Then they said, “Let us arise and build.” So they put their hands to the good work. 19But when Sanballat the Horonite and Tobiah the Ammonite official, and Geshem the Arab heard it, they mocked us and despised us and said, “What is this thing you are doing? Are you rebelling against the king?” 20So I answered them and said to them, “The God of heaven will give us success; therefore we His servants will arise and build, but you have no portion, right or memorial in Jerusalem.”

NASB ©1995

American Standard Version
And the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid.

Douay-Rheims Bible
And the king said to me: Why is thy countenance sad, seeing thou dost not appear to be sick? this is not without cause, but some evil, I know not what, is in thy heart. And I was seized with an exceeding great fear:

Darby Bible Translation
And the king said to me, Why is thy face sad, seeing thou art not sick? this is nothing else but sadness of heart. And I was very sore afraid.

English Revised Version
And the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid.

Webster's Bible Translation
Wherefore the king said to me, Why is thy countenance sad, seeing thou art not sick? this is nothing but sorrow of heart. Then I was very greatly afraid,

World English Bible
The king said to me, "Why is your face sad, since you are not sick? This is nothing else but sorrow of heart." Then I was very much afraid.

Young's Literal Translation
and the king saith to me, 'Wherefore is thy face sad, and thou not sick? this is nothing except sadness of heart;' and I fear very much,The Builders on the Wall
[This chapter is based on Nehemiah 2; 3; and 4.] Nehemiah's journey to Jerusalem was accomplished in safety. The royal letters to the governors of the provinces along his route secured him honorable reception and prompt assistance. No enemy dared molest the official who was guarded by the power of the Persian king and treated with marked consideration by the provincial rulers. His arrival in Jerusalem, however, with a military escort, showing that he had come on some important mission, excited the …
Ellen Gould White—The Story of Prophets and Kings

A Reformer's Schooling
'The words of Nehemiah the son of Hachaliah. And it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, 2. That Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. 3. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and …
Alexander Maclaren—Expositions of Holy Scripture

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has …
Alfred Edersheim—The Life and Times of Jesus the Messiah

General Account of Jesus' Teaching.
^A Matt. IV. 17; ^B Mark I. 14, 15; ^C Luke IV. 14, 15. ^a 17 From that time Jesus began to preach [The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee. This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness," but following the example here set by …
J. W. McGarvey—The Four-Fold Gospel

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then …
John Edgar McFadyen—Introduction to the Old Testament

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