Nehemiah 3:13
The Valley Gate was repaired by Hanun and the residents of Zanoah. They rebuilt it, installed its doors, bolts, and bars, and repaired a thousand cubits of the wall as far as the Dung Gate.
The Valley Gate was repaired by Hanun and the residents of Zanoah.
The Valley Gate was one of the gates in the wall of Jerusalem, likely located on the western side of the city, leading to the Valley of Hinnom. This gate's repair signifies the restoration of Jerusalem's defenses and the community's commitment to rebuilding. Hanun and the residents of Zanoah, a town in the lowlands of Judah, demonstrate the collective effort of various groups in the restoration project. This collaboration reflects the unity and shared purpose among the Israelites during Nehemiah's leadership. The involvement of people from Zanoah, which was about 10 miles southwest of Jerusalem, indicates the widespread support for the city's restoration.

They rebuilt it, installed its doors, bolts, and bars,
The detailed description of the reconstruction process, including the installation of doors, bolts, and bars, highlights the thoroughness and care taken in the restoration. This attention to detail ensured the security and functionality of the gate, which was crucial for the protection of the city. The mention of these specific components underscores the importance of strong defenses and the practical aspects of the rebuilding effort. This meticulous work can be seen as a reflection of the dedication to God's work and the importance of safeguarding the community.

and repaired a thousand cubits of the wall as far as the Dung Gate.
A thousand cubits, approximately 1,500 feet, indicates a significant portion of the wall was repaired, showcasing the scale and ambition of the project. The Dung Gate, located in the southern part of the city, was used for removing refuse, symbolizing the cleansing and renewal of Jerusalem. The extensive repair work from the Valley Gate to the Dung Gate illustrates the comprehensive nature of the restoration, ensuring the city's defenses were complete. This effort can be seen as a metaphor for spiritual renewal and the removal of impurities, aligning with the broader theme of restoration and revival found throughout the book of Nehemiah.

Persons / Places / Events
1. Hanun
A leader involved in the rebuilding efforts of Jerusalem's walls. His name means "gracious" in Hebrew, reflecting perhaps a character of generosity and dedication.

2. Residents of Zanoah
People from the town of Zanoah, located in the lowlands of Judah. Their participation signifies communal effort and unity in the restoration work.

3. Valley Gate
One of the gates of Jerusalem, located on the western side of the city. It was a critical point for defense and access, symbolizing vigilance and protection.

4. Dung Gate
Another gate of Jerusalem, leading to the Valley of Hinnom. It was used for waste disposal, representing purification and cleanliness.

5. Rebuilding Effort
The collective work of repairing the walls and gates of Jerusalem, symbolizing restoration, renewal, and the fulfillment of God's promises to His people.
Teaching Points
Unity in Purpose
The rebuilding of the wall required collaboration among diverse groups. In the church, unity in Christ is essential for achieving God's purposes.

Diligence in Work
Hanun and the residents of Zanoah exemplify diligence. Believers are called to work heartily as for the Lord, not for men.

Spiritual Vigilance
The Valley Gate symbolizes the need for vigilance in our spiritual lives, guarding against sin and maintaining our faith.

Purification and Renewal
The Dung Gate's function reminds us of the importance of spiritual cleansing and renewal through repentance and God's grace.

Faithful Leadership
Hanun's leadership in the rebuilding project serves as a model for Christian leaders to guide with integrity and faithfulness.
Bible Study Questions
1. How does the communal effort in rebuilding the wall of Jerusalem inspire us to work together in our local church or community?

2. In what ways can we apply the diligence shown by Hanun and the residents of Zanoah to our personal spiritual growth?

3. How can the symbolism of the Valley Gate and Dung Gate be applied to our daily walk with Christ?

4. What are some practical steps we can take to ensure unity and cooperation within our church community, as seen in Nehemiah 3?

5. How does the leadership of Hanun reflect the qualities of a godly leader, and how can we cultivate these qualities in our own lives?
Connections to Other Scriptures
Ezra 4-6
The rebuilding of the temple in Jerusalem, which parallels the restoration efforts in Nehemiah, highlighting themes of perseverance and divine assistance.

Psalm 51:10
The plea for a clean heart and renewed spirit, connecting to the symbolic purification represented by the Dung Gate.

Ephesians 4:16
The body of Christ working together, akin to the communal effort seen in Nehemiah, emphasizing unity and cooperation in the church.
A Godly AncestryT. C. Finlayson.Nehemiah 3:1-32
A Suggestive Church RecordHomiletic CommentaryNehemiah 3:1-32
Associated LabourScientific IllustrationsNehemiah 3:1-32
At WorkT. Rowson.Nehemiah 3:1-32
Church WorkR.A. Redford Nehemiah 3:1-32
Honourable MentionT. C. Finlayson.Nehemiah 3:1-32
Individual LaboursA. G. Griffith.Nehemiah 3:1-32
Life's MasonryHomiletic CommentaryNehemiah 3:1-32
Merchant WorkersJ. M. Randall.Nehemiah 3:1-32
Ministers Should be LeadersJ. M. Randall.Nehemiah 3:1-32
System and Detail in WorkHomiletic CommentaryNehemiah 3:1-32
The Builders At WorkW. P. Lockhart.Nehemiah 3:1-32
The Building of the WallW. P. Lockhart.Nehemiah 3:1-32
The Repairer of the BreachW. Ritchie.Nehemiah 3:1-32
People
Ananiah, Azariah, Azbuk, Baana, Bani, Baruch, Bavai, Benjamin, Berechiah, Besodeiah, Binnui, Colhozeh, David, Eliashib, Ezer, Gibeon, Hakkoz, Hallohesh, Halohesh, Hananiah, Hanun, Harhaiah, Harim, Harumaph, Hashabiah, Hashabniah, Hashub, Hassenaah, Hasshub, Hattush, Henadad, Hur, Immer, Imri, Jadon, Jedaiah, Jehoiada, Jeshua, Joiada, Koz, Levites, Maaseiah, Malchiah, Malchijah, Melatiah, Meremoth, Meshezabeel, Meshullam, Nehemiah, Pahathmoab, Palal, Parosh, Paseah, Pedaiah, Rechab, Rehum, Rephaiah, Shallum, Shallun, Shecaniah, Shechaniah, Shelah, Shelemiah, Shemaiah, Tekoites, Uriah, Urijah, Uzai, Uzziel, Zabbai, Zaccai, Zaccur, Zadok, Zalaph, Zur
Places
Beth-haccherem, Beth-zur, Beyond the River, Broad Wall, Dung Gate, East Gate, Fish Gate, Fountain Gate, Gate of Yeshanah, Gibeon, Horse Gate, Jericho, Jerusalem, Keilah, Mizpah, Muster Gate, Ophel, Pool of Shelah, Sheep Gate, Tower of Hananel, Tower of the Hundred, Tower of the Ovens, Valley Gate, Water Gate, Zanoah
Topics
Bars, Bolts, Built, Cubits, Doors, Doorway, Dung, Dung-gate, Gate, Hanun, Hundred, Hung, Inhabitants, Locks, Material, Placed, Rebuilt, Refuse, Repaired, Residents, Rods, Strengthened, Thereof, Thousand, Valley, Valley-gate, Wall, Waste, Working, Yards, Zanoah, Zano'ah
Dictionary of Bible Themes
Nehemiah 3:13-14

     4639   dung and manure

Nehemiah 3:13-15

     5323   gate

Library
'Over against his House'
'The priests repaired every one over against his house.'--NEH. iii. 28. The condition of our great cities has lately been forced upon public attention, and all kinds of men have been offering their panaceas. I am not about to enter upon that discussion, but I am glad to seize the opportunity of saying one or two things which I think very much need to be said to individual Christian people about their duty in the matter. 'Every man over against his house' is the principle I desire to commend to you
Alexander Maclaren—Expositions of Holy Scripture

The Broad Wall
"The broad wall."--Nehemiah 3:8. IT SEEMS that around Jerusalem of old, in the time of her splendor, there was a broad wall, which was her defence and her glory. Jerusalem is a type of the Church of God. It is always well when we can see clearly, distinctly, and plainly, that around the Church to which we belong there runs a broad wall. This idea of a broad wall around the Church suggests three things: separation, security, and enjoyment. Let us examine each of these in its turn. I. First, the SEPARATION
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem
John Lightfoot—From the Talmud and Hebraica

Some Buildings in Acra. Bezeiha. Millo.
Mount Sion did not thrust itself so far eastward as mount Acra: and hence it is, that mount Moriah is said, by Josephus, to be "situate over-against Acra," rather than over-against the Upper City: for, describing Acra thus, which we produced before, "There is another hill, called Acra, which bears the Lower City upon it, steep on both sides": in the next words he subjoins this, "Over-against this was a third hill," speaking of Moriah. The same author thus describes the burning of the Lower City:
John Lightfoot—From the Talmud and Hebraica

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

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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