Revision #13421
Rebuilding of the Walls of Jerusalem
Localized for English-speaking readers
Status: approved
Changes from the previous English revision
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= The rebuilding of the walls of Jerusalem is an event recorded in Nehemiah 1–6.
=
- **The report and the prayer.** Nehemiah was cupbearer to the Persian king Artaxerxes. A cupbearer was a trusted official responsible for the king's drink. In Shushan the palace, he heard that the wall of Jerusalem had been broken down and its gates burned with fire, and he fasted and prayed (Nehemiah 1:3-4).
+ **The report and the prayer.** Nehemiah was cupbearer to the Persian king Artaxerxes, a trusted official responsible for the king's drink. While in Shushan the palace, he heard that the wall of Jerusalem had been broken down and its gates burned with fire, and he fasted and prayed (Nehemiah 1:3-4).
=
= **The start of construction.** In the twentieth year of Artaxerxes, he received the king's permission and letters and went to Jerusalem. After inspecting the walls by night, he said to the people, "Let us rise up and build" (Nehemiah 2:18). Chapter 3 lists those, including priests, people from various towns, and merchants, who were assigned sections of the wall and its gates.
=
- **Opposition.** Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian tried to stop the work through ridicule, threats of attack, and false accusations (chapters 4 and 6). The workers labored "every one with one of his hands wrought in the work, and with the other hand held a weapon" (Nehemiah 4:17).
+ **Opposition.** Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian tried to stop the work through ridicule, threats of attack, and false accusations (chapters 4 and 6). The builders worked "every one with one of his hands wrought in the work, and with the other hand held a weapon" (Nehemiah 4:17).
=
- **Completion and dedication.** The wall was finished on the twenty-fifth day of the month Elul, after fifty-two days of work (Nehemiah 6:15). A dedication ceremony was later held in which the Levites and the singers took part (Nehemiah 12:27-43).
+ **Completion and dedication.** The wall was finished on the twenty-fifth day of the month Elul, after fifty-two days (Nehemiah 6:15). A dedication ceremony was later held in which the Levites and the singers took part (Nehemiah 12:27-43).
=
= ## Background
=
- The walls of Jerusalem had been torn down when the Babylonian army captured the city (2 Kings 25:10). After the return from exile, the temple was rebuilt under Zerubbabel. Work on the walls, however, had at one point been halted because of accusations brought by officials in Samaria (Ezra 4:7-23). A city without walls was vulnerable to attack and plunder and was regarded as a reproach among the surrounding peoples (Nehemiah 2:17).
+ The walls of Jerusalem had been torn down when the Babylonian army captured the city (2 Kings 25:10). After the return from exile, the temple was rebuilt under Zerubbabel. Work on the walls, however, had at one point been halted because of accusations brought by officials in the region of Samaria (Ezra 4:7-23). A city without walls was vulnerable to attack and plunder and was regarded as a reproach among the surrounding peoples (Nehemiah 2:17).
=
- The twentieth year of Artaxerxes is commonly dated to around 445 BC, in the reign of Artaxerxes I. Scholars differ, however, on the identity of this king and on the order in which Ezra and Nehemiah carried out their ministries. The extent of the wall Nehemiah built and its archaeological remains also remain subjects of debate.
+ The twentieth year of Artaxerxes is commonly dated to around 445 BC, in the reign of Artaxerxes I. Scholars differ, however, on the identity of this king and on the order in which Ezra and Nehemiah carried out their work. The extent of the wall Nehemiah built and its archaeological remains are also still debated.
=
= ## Significance in Scripture as a Whole
…
= The completion of the wall is followed by scenes in which Ezra reads the book of the law and the people confess their sins and renew the covenant (chapters 8–10). For this reason, the event is read not merely as the building of a stone wall but as part of the process by which the community of God's people was reestablished after the Babylonian exile.
=
- The New Testament does not refer to this event directly. It does, however, describe the church as a building built upon the foundation of the apostles and prophets (Ephesians 2:20) and believers as living stones built up into a spiritual house (1 Peter 2:5). Revelation depicts the wall of the New Jerusalem with its twelve gates (Revelation 21:12-14). Against this background, some interpreters read the rebuilding of the walls as a foreshadowing of the restoration of the community of God's people.
+ The New Testament does not cite this event directly. It does, however, describe the church as a building built upon the foundation of the apostles and prophets (Ephesians 2:20) and believers as living stones built up into a spiritual house (1 Peter 2:5). Revelation depicts the wall of the New Jerusalem with its twelve gates (Revelation 21:12-14). Within this broader pattern, some interpreters read the rebuilding of the walls as a shadow foreshadowing the restoration of the community.
=
= ## Interpretations and Debates
=
= - **Historical reading**: The event is understood as the Judean community preserving its identity under the provincial administration of the Persian Empire.
- - **Spiritual and typological reading**: This interpretation likens the broken walls to a collapse of faith and the rebuilding to repentance and restoration. It is widely used in preaching. Some caution, however, that such applications should be distinguished from the historical meaning of the text itself.
- - **Connection with Daniel**: One interpretation links "the commandment to restore and to build Jerusalem" in Daniel 9:25 with the king's letters in Nehemiah 2, taking them as the starting point for calculating the seventy weeks. This interpretation is held in some traditions, such as dispensationalism. Other views, however, take the decree of Cyrus or the decree in Ezra 7 as the starting point, and there is no consensus.
+ - **Spiritual and typological reading**: This interpretation likens the broken walls to a collapse of faith and the rebuilding to repentance and restoration. It is widely used in preaching, though some caution that such applications should be distinguished from the historical meaning of the text itself.
+ - **Connection with Daniel**: One interpretation links "the commandment to restore and to build Jerusalem" in Daniel 9:25 with the king's letters in Nehemiah 2, taking them as the starting point for calculating the seventy weeks. This interpretation is used in some traditions, such as dispensationalism. Other views take the decree of Cyrus or the decree in Ezra 7 as the starting point, and there is no consensus.
=
= ## In the Korean Church
=
- The story of Nehemiah is frequently cited in sermons on leadership and prayer. It is also often used in churches preparing for church construction, and "Let us rise up and build" often serves as a slogan in settings that encourage building-fund offerings. At the same time, some within the church criticize directly equating the rebuilding of the walls with the construction of a church building as going beyond the meaning of the text.
+ In Korean Protestant churches, the story of Nehemiah is frequently cited in sermons on leadership and prayer. It is also often used in congregations preparing for church construction, and "Let us rise up and build" often serves as a slogan when encouraging building-fund offerings. At the same time, some within the Korean church criticize directly equating the rebuilding of the walls with the construction of a church building as going beyond the meaning of the text.
The rebuilding of the walls of Jerusalem was an event of the Persian period in which Nehemiah led the reconstruction of Jerusalem's walls, which had been destroyed by the Babylonians, completing the work in fifty-two days. It is recorded in Nehemiah 1–6.
The rebuilding of the walls of Jerusalem was an event of the Persian period in which Nehemiah led the reconstruction of Jerusalem's walls, which the Babylonians had destroyed, completing the work in fifty-two days. It is recorded in Nehemiah 1–6.
Full revision
The rebuilding of the walls of Jerusalem was an event of the Persian period in which Nehemiah led the reconstruction of Jerusalem's walls, which the Babylonians had destroyed, completing the work in fifty-two days. It is recorded in Nehemiah 1–6.
Biblical Account
The rebuilding of the walls of Jerusalem is an event recorded in Nehemiah 1–6.
The report and the prayer. Nehemiah was cupbearer to the Persian king Artaxerxes, a trusted official responsible for the king's drink. While in Shushan the palace, he heard that the wall of Jerusalem had been broken down and its gates burned with fire, and he fasted and prayed (Nehemiah 1:3-4).
The start of construction. In the twentieth year of Artaxerxes, he received the king's permission and letters and went to Jerusalem. After inspecting the walls by night, he said to the people, "Let us rise up and build" (Nehemiah 2:18). Chapter 3 lists those, including priests, people from various towns, and merchants, who were assigned sections of the wall and its gates.
Opposition. Sanballat the Horonite, Tobiah the Ammonite, and Geshem the Arabian tried to stop the work through ridicule, threats of attack, and false accusations (chapters 4 and 6). The builders worked "every one with one of his hands wrought in the work, and with the other hand held a weapon" (Nehemiah 4:17).
Completion and dedication. The wall was finished on the twenty-fifth day of the month Elul, after fifty-two days (Nehemiah 6:15). A dedication ceremony was later held in which the Levites and the singers took part (Nehemiah 12:27-43).
Background
The walls of Jerusalem had been torn down when the Babylonian army captured the city (2 Kings 25:10). After the return from exile, the temple was rebuilt under Zerubbabel. Work on the walls, however, had at one point been halted because of accusations brought by officials in the region of Samaria (Ezra 4:7-23). A city without walls was vulnerable to attack and plunder and was regarded as a reproach among the surrounding peoples (Nehemiah 2:17).
The twentieth year of Artaxerxes is commonly dated to around 445 BC, in the reign of Artaxerxes I. Scholars differ, however, on the identity of this king and on the order in which Ezra and Nehemiah carried out their work. The extent of the wall Nehemiah built and its archaeological remains are also still debated.
Significance in Scripture as a Whole
The completion of the wall is followed by scenes in which Ezra reads the book of the law and the people confess their sins and renew the covenant (chapters 8–10). For this reason, the event is read not merely as the building of a stone wall but as part of the process by which the community of God's people was reestablished after the Babylonian exile.
The New Testament does not cite this event directly. It does, however, describe the church as a building built upon the foundation of the apostles and prophets (Ephesians 2:20) and believers as living stones built up into a spiritual house (1 Peter 2:5). Revelation depicts the wall of the New Jerusalem with its twelve gates (Revelation 21:12-14). Within this broader pattern, some interpreters read the rebuilding of the walls as a shadow foreshadowing the restoration of the community.
Interpretations and Debates
- Historical reading: The event is understood as the Judean community preserving its identity under the provincial administration of the Persian Empire.
- Spiritual and typological reading: This interpretation likens the broken walls to a collapse of faith and the rebuilding to repentance and restoration. It is widely used in preaching, though some caution that such applications should be distinguished from the historical meaning of the text itself.
- Connection with Daniel: One interpretation links "the commandment to restore and to build Jerusalem" in Daniel 9:25 with the king's letters in Nehemiah 2, taking them as the starting point for calculating the seventy weeks. This interpretation is used in some traditions, such as dispensationalism. Other views take the decree of Cyrus or the decree in Ezra 7 as the starting point, and there is no consensus.
In the Korean Church
In Korean Protestant churches, the story of Nehemiah is frequently cited in sermons on leadership and prayer. It is also often used in congregations preparing for church construction, and "Let us rise up and build" often serves as a slogan when encouraging building-fund offerings. At the same time, some within the Korean church criticize directly equating the rebuilding of the walls with the construction of a church building as going beyond the meaning of the text.