English Standard Version
I went out by night by the Valley Gate to the Dragon Spring and to the Dung Gate, and I inspected the walls of Jerusalem that were broken down and its gates that had been destroyed by fire.
King James Bible
And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
American Standard Version
And I went out by night by the valley gate, even toward the jackal's well, and to the dung gate, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
And I went out by night by the gate of the valley, and before the dragon fountain, and to the dung gate, and I viewed the wall of Jerusalem which was broken down, and the gates thereof which were consumed with fire.
English Revised Version
And I went out by night by the valley gate, even toward the dragon's well, and to the dung gate, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire.
Webster's Bible Translation
And I went out by night by the gate of the valley, even before the dragon-well, and to the dung-port, and viewed the walls of Jerusalem, which were broken down, and their gates were consumed with fire.
Nehemiah 2:13 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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 equals let there be given me; העביר, to pass or travel through a country, comp. Deuteronomy 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; Ecclesiastes 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-da, a superior district, or (by Haug) from the Zend. pairi-daza, 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 (1 Chronicles 27:28), and became, after the overthrow of the Davidic dynasty, first a Babylonian, and then a Persian possession, may be intended.
(Note: Older expositors supposed a regio a Libano ad Antilibanum protensa et arboribus amoenissimus consita to be meant. In this view, indeed, they followed Sol 4:13, but incorrectly. Cler. thought it to be a tractus terrarum in Judaea, qui Paradisus regius dicebatur. Josephus speaks (Ant. viii. 7. 3) of fine gardens and ponds at Etham, seven miles south of Jerusalem, where Solomon often made pleasure excursions. Hence Ewald (Gesch. iv. p. 169, comp. iii. p. 328) thinks that the פּרדּס which belonged to the king must have been Solomon's old royal park at Aetham, which in the time of Nehemiah had become a Persian domain, and that the hill town lying not far to the west of it, and now called by the Arabs Fureidis, i.e., paradisaic, may have received its Hebrew name Beth-Kerem, i.e., house of vineyards, from similar pleasure-grounds. Hereupon Bertheau grounds the further conjecture, that "the whole district from Aetham to the hill of Paradise, situate about a league east-south-east of Aetham, may from its nature have been once covered with forest; and no hesitation would be felt in connecting the name of the mountain Gebel el-Fureidis or el-Feridis (Paradise-hill - hill which rises in a Pardes) with the Pardes in question, if it could be proved that this name was already in existence in prae-Christian times." All these conjectures rest on very uncertain bases. The Dshebel Fureidis is also called the Hill of the Franks. See the description of it in Robinson's Palestine, ii. p. 392f., and Tobler, Topographie von Jerusalem, ii. pp. 565-572.)
לקרות, to timber, to overlay, to cover with beams (comp. 2 Chronicles 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 1 Chronicles 29:1, 1 Chronicles 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 (Nehemiah 3:3, Nehemiah 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, Nehemiah 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 Ezra 7:6.
Treasury of Scripture Knowledge
the dung port (This was the gate on the eastern side of the city, through which the filth was carried to the brook Kidron and valley of Hinnom.)
2 Chronicles 26:9
Moreover, Uzziah built towers in Jerusalem at the Corner Gate and at the Valley Gate and at the Angle, and fortified them.
And they said to me, "The remnant there in the province who had survived the exile is in great trouble and shame. The wall of Jerusalem is broken down, and its gates are destroyed by fire."
I said to the king, "Let the king live forever! Why should not my face be sad, when the city, the place of my fathers' graves, lies in ruins, and its gates have been destroyed by fire?"
Then I arose in the night, I and a few men with me. And I told no one what my God had put into my heart to do for Jerusalem. There was no animal with me but the one on which I rode.
Then I said to them, "You see the trouble we are in, how Jerusalem lies in ruins with its gates burned. Come, let us build the wall of Jerusalem, that we may no longer suffer derision."
Hanun and the inhabitants of Zanoah repaired the Valley Gate. They rebuilt it and set its doors, its bolts, and its bars, and repaired a thousand cubits of the wall, as far as the Dung Gate.
Malchijah the son of Rechab, ruler of the district of Beth-haccherem, repaired the Dung Gate. He rebuilt it and set its doors, its bolts, and its bars.
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Jump to NextBroken Consumed Destroyed Direction Doorways Dragon Dung Dunghill Far Fire Fountain Front Gate Gates Inspected Inspecting Jackal Jerusalem Material Night Past Port Refuse Ruins Thereof Valley Viewed Walls Waste Water-Spring
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