Nehemiah 2:20 · Bible study
Nehemiah 2:20 Commentary: Study: Portion, Right, Memorial
Hebrew · 8 what the commentators say
Meaning in one sentence
Analysis of Nehemiah's exclusion of Sanballat and Tobiah: the basis for denying them a share in Jerusalem and the boundaries of God's people.
Research Summary
- Meaning: Nehemiah excludes opponents from participation in the rebuilding, declaring they have no covenant share in Jerusalem.
- Key words: Portion (H2506 chelek, share), right (H6666 tsedaqah, legal claim/righteousness), memorial (H2146 zikaron, remembrance).
- Main debate: Whether the exclusion is based on ethnicity, religious opposition, or both, and how it applies to the church today.
- Theological theme: The boundaries of the covenant community; God's people are defined by their relationship to Him and their mission.
- Best use: Teaching on discernment, community identity, and responding to opposition with faith-rooted clarity.
Translation Comparison
BSB Berean Standard Bible 2020
So I answered them and said, “The God of heaven is the One who will grant us success. We, His servants, will start rebuilding, but you have no portion, right, or claim in Jerusalem.”
WEB World English Bible 2000
Then I answered them, and said to them, “The God of heaven will prosper us. Therefore we, his servants, will arise and build; but you have no portion, nor right, nor memorial in Jerusalem.”
KJV King James Version 1769
Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.
ASV American Standard Version 1901
Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.
YLT Young's Literal Translation 1898
And I return them word, and say to them, `The God of the heavens--He doth give prosperity to us, and we His servants rise and have built; and to you there is no portion, and right, and memorial in Jerusalem.'
Darby Darby Bible 1890
And I answered them, and said to them, The God of the heavens, he will prosper us, and we his servants will arise and build; but ye have no portion, nor right, nor memorial in Jerusalem.
Douay-Rheims Douay-Rheims Bible 1899
And I answered them, and said to them: The God of heaven he helpeth us, and we are his servants: let us rise up and build: but you have no part, nor justice, nor remembrance in Jerusalem.
Translations in other languages (10 available)
Y volvíles respuesta, y díjeles: El Dios de los cielos, él nos prosperará, y nosotros sus siervos nos levantaremos y edificaremos: que vosotros no tenéis parte, ni derecho, ni memoria en Jerusalem.
Então lhes respondi, dizendo-lhes: O Deus dos céus é quem nos dará sucesso; e nós, servos dele, nos levantaremos e edificaremos; pois vós não tendes parte, nem direito, nem memória em Jerusalém.
Et je leur fis cette réponse: Le Dieu des cieux nous donnera le succès. Nous, ses serviteurs, nous nous lèverons et nous bâtirons; mais vous, vous n’ avez ni part, ni droit, ni souvenir dans Jérusalem.
Da antwortete ich ihnen und sprach: Der Gott des Himmels wird es uns gelingen lassen; denn wir, seine Knechte, haben uns aufgemacht und bauen. Ihr aber habt kein Teil noch Recht noch Gedächtnis in Jerusalem.
Toen gaf ik hun tot antwoord, en zeide tot hen: God van den hemel, Die zal het ons doen gelukken, en wij, Zijn knechten, zullen ons opmaken en bouwen; maar gijlieden hebt geen deel, noch gerechtigheid, noch gedachtenis in Jeruzalem.
Allora io risposi e dissi loro: “L’Iddio del cielo è quegli che ci darà buon successo. Noi, suoi servi, ci leveremo e costruiremo; ma voi non avete né parte né diritto né ricordanza in Gerusalemme”.
I odpowiedziałem im, a rzekłem do nich: Bóg niebieski, ten nam poszczęści, a my słudzy jego, wstańmy a budujmy; ale wy nie macie działu, ani prawa, ani pamiątki w Jeruzalemie.
Я дал им ответ и сказал им: Бог Небесный, Он благопоспешит нам, и мы, рабы Его, станем строить, а вам нет части и права и памяти в Иерусалиме.
我回 答 他們 說：「天上的 神 必 使我們 亨通。我們 作他僕人的，要起來 建造；你們 卻在耶路撒冷 無 分、無權、無紀念。」
Then answering them I said, The God of heaven, he will be our help; so we his servants will go on with our building: but you have no part or right or any name in Jerusalem.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Nehemiah 2:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Nehemiah's reply to Sanballat, Tobiah, and Geshem is a definitive denial of any claim they might have on Jerusalem. The threefold phrase, no portion, no right, no memorial, systematically strips them of any connection to the city. Adam Clarke notes that citizenship in Jerusalem was a high honor, and those not belonging to the tribes of Israel were not permitted to dwell there. John Wesley calls them “aliens from the common-wealth of Israel.” Gill adds that they had “no part of the city, no jurisdiction there, no name there, nor their ancestors.” Keil and Delitzsch specify that only members of the congregation can hope to have a memorial in Jerusalem, a record of remembrance for their descendants. The consensus is that Nehemiah's denial is not mere hostility but a theological boundary: the opponents, by their ridicule and opposition to God's work, have excluded themselves from the community of those who serve the God of heaven.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Ethnic exclusion: The opponents were not of Israelite descent; Ezra 4:3 shows similar refusal to Samaritans based on lineage.
- Religious/political opposition: The opponents actively mocked and accused Nehemiah of rebellion; their hostility disqualified them from participation.
- Spiritual covenant membership: Nehemiah's claim rests on being servants of the God of heaven; opponents serve other interests and have no standing in the covenantal community.
What is clear: Nehemiah states plainly that the opponents have no legitimate share or standing in Jerusalem and in the work God has called His people to do.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nehemiah's basis for exclusion | The opponents have no legitimate claim in Jerusalem because they are not part of the covenant community that returned under God's hand. | Some traditions emphasize ethnic descent (they are not Israelites), while others stress religious opposition (they mock God's work) as the decisive factor. |
| Meaning of 'right' (tsedaqah) | The word indicates a just claim or entitlement, not merely ethical righteousness. | Some see it as a legal right to the land; others interpret it more broadly as a covenantal standing before God. |
| Application to the church | Christians agree that the church has boundaries and that not everyone who claims to belong should be allowed to shape its mission. | Views differ on how strictly to enforce membership, and whether Nehemiah's example supports barring unbelievers from all church activities or only from leadership/decision-making. |
| The concept of 'memorial' (zikaron) | It refers to being remembered in the community's records or genealogies, indicating a lasting place. | Some understand it literally (register of returnees), others symbolically (being remembered by God and future generations). |
Historical & Cultural Context
The adversaries named in verse 19 represent the regional powers threatened by a fortified Jerusalem. Sanballat the Horonite was governor of Samaria; Tobiah, designated “the servant,” likely served as an Ammonite official under Persian authority; Geshem the Arabian led a coalition of Arab tribes in the Negev. Their mocking question, “Will you rebel against the king?”, was a political accusation meant to undermine Nehemiah's project with the Persian court.
Nehemiah's answer echoes an earlier precedent. In Ezra 4:3, Zerubbabel and Jeshua refused Samaritan offers to help rebuild the temple, saying, “You have nothing to do with us in building a house to our God.” The returned exiles understood themselves as a restored covenant community, distinct from the mixed populations of the land. Nehemiah's three terms, portion, right, memorial, draw on Israel's land-allotment tradition (chelek, portion, as in the tribal inheritances in Joshua), legal claim (tsedaqah, often “righteousness,” here meaning a just entitlement), and public remembrance (zikaron, a record in the city's genealogies, as in the register of returnees in Nehemiah 7). By using this triad, Nehemiah declares that the opponents have no covenantal stake: no tribal inheritance, no legal standing, and no place in the community's memory.
This was a painful but necessary line. The rebuilding of Jerusalem was not a civic improvement project; it was an act of obedience to the God of heaven, who had restored His people. To allow hostile outsiders a say in the work would be to confuse the identity of God's people with the politics of the region.
Textual Notes
The consulted sources note no significant textual variants for Nehemiah 2:20. The Hebrew text is stable across manuscripts, and the three key terms, portion, right, memorial, are consistently attested.
Reception History
In Jewish tradition, this verse has been read as a reaffirmation of Jerusalem's unique holiness and the distinct identity of the restored exile community. The Talmudic literature uses the concept of “no portion” to define who may dwell in the land. Christian interpreters across the centuries have applied the verse to the question of church discipline. Early church fathers like Augustine drew on it to argue that those who oppose the building up of the church should not be permitted to influence its doctrine or governance. During the Reformation, both Catholic and Protestant writers used Nehemiah's words to justify the exclusion of heretics from ecclesiastical roles. In modern times, some have cautioned against a too-rigid application, noting that the New Testament opens membership to all nations through faith in Christ. The verse remains a touchstone for discussions about the boundaries of the faith community.
Preaching This Verse
Three-point outline
- Confidence rooted in God. Nehemiah begins with “The God of heaven will prosper us.” Before drawing any boundary, he anchors the work in divine promise. The opposition is real, but the source of success is not human strength.
- A call to arise and build. “We his servants will arise and build.” Faith in God's prosperity does not produce passivity. The pronoun “we” identifies Nehemiah with the whole community of workers. He invites his hearers to join the action.
- Clear definition of belonging. The threefold denial, portion, right, memorial, is not arbitrary exclusion. It names the reality that those who mock God's work and oppose His people have no share in the covenant community. Boundaries protect the mission.
Five-point outline
- The occasion of opposition. Sanballat, Tobiah, and Geshem ridicule the project and accuse Nehemiah of rebellion (v.19). Their hostility reveals their heart toward God.
- Nehemiah's declaration of confidence. He responds not by defending himself but by stating who supplies success: the God of heaven. This is the same God he prayed to before the king (2:4).
- The identity of the builders. “We his servants.” The title marks the workers as belonging to God, not to any earthly master. Their obedience flows from their relationship.
- The exclusion of the ungodly. “You have no portion, nor right, nor memorial in Jerusalem.” Each term strips a layer of connection: no share in the land, no legal claim, no place in the community's history.
- The purpose of boundaries. The line protects the integrity of the work. Allowing opponents a voice would confuse the mission. The community must recognize who stands with them and who does not.
Illustration hooks
- A neighborhood association that only lets property owners vote on renovations. Outsiders may have opinions, but they have no legal stake in the decisions.
- A family business where only family members can make key decisions. Close friends may advise, but the ultimate direction belongs to those with a permanent share.
- A sports team that refuses to let a heckler from the stands coach the players. The line between supporter and member matters for the team's focus.
Questions your congregation is asking
- Does this verse give us permission to exclude people from church activities today?
- How do we know who is truly part of God's people? Is it ethnicity, doctrine, or something else?
- What should we do when outsiders mock our faith? Should we respond the same way Nehemiah did?
Leading a Discussion
Nehemiah 2:20 is a turning point in the story. After the people commit to rebuilding (v.18), the opposition immediately attacks. Nehemiah's response is both bold and careful: he appeals to God's promise, identifies the workers as God's servants, and draws a line that excludes the mockers. The three words he uses, portion, right, memorial, are rich with Old Testament meaning. This passage invites us to consider how we define the boundaries of our faith communities and on what basis we welcome or decline participation.
Discussion questions
- Who are Sanballat, Tobiah, and Geshem, and why do they oppose the rebuilding? What does their accusation reveal about their motives?
- Nehemiah begins his answer with “The God of heaven will prosper us.” How does this statement set the foundation for everything else he says?
- The Hebrew words for “portion” (chelek), “right” (tsedaqah), and “memorial” (zikaron) each carry specific weight. What does each word contribute to Nehemiah's denial?
- In what sense does Ezra 4:3 provide a precedent for Nehemiah's response? How do both passages understand the identity of God's people in relation to outsiders?
- Does Nehemiah's boundary-setting contradict the biblical command to love your neighbor? How do we discern when to include and when to exclude?
- What might it look like for your church or small group to have a clear sense of who belongs, without becoming harsh or unloving?
- How does focusing on “the God of heaven” shape the way you respond to opposition or ridicule in your own life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 28:29 | Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually. |
| Leviticus 2:2 | He shall bring it to Aaron’s sons, the priests. He shall take his handful of its fine flour, and of its oil, with all its frankincense, and the priest shall burn its memorial on the altar, an offering made by fire, of a pleasant aroma to Yahweh. |
| Leviticus 24:7 | You shall put pure frankincense on each row, that it may be to the bread for a memorial, even an offering made by fire to Yahweh. |
| Numbers 10:10 | “Also in the day of your gladness, and in your set feasts, and in the beginnings of your months, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be to you for a memorial before your God. I am Yahweh your God.” |
| II Chronicles 26:5 | He set himself to seek God in the days of Zechariah, who had understanding in the vision of God; and as long as he sought Yahweh, God made him prosper. |
| Ezra 4:3 | But Zerubbabel, Jeshua, and the rest of the heads of fathers’ households of Israel said to them, “You have nothing to do with us in building a house to our God; but we ourselves together will build to Yahweh, the God of Israel, as King Cyrus the king of Persia has commanded us.” |
| Nehemiah 2:4 | Then the king said to me, “What is your request?” So I prayed to the God of heaven. |
| Esther 4:11 | “All the king’s servants and the people of the king’s provinces know that whoever, whether man or woman, comes to the king into the inner court without being called, there is one law for him, that he be put to death, except those to whom the king might hold out the golden scepter, that he may live. I have not been called to come in to the king these thirty days.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that citizenship in Jerusalem was considered such a high honor that only members of the tribes of Israel were permitted to dwell there. He connects this to Zerubbabel's similar refusal when the Samaritans asked to help rebuild the temple.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentators emphasize that Nehemiah's threefold denial implies the Samaritans had actually claimed a share in Jerusalem's fortunes. By declaring they have no portion, right, or memorial, Nehemiah deliberately cuts them off from any present stake, future claim, or past justification for involvement with the restored community.
Geneva Bible Notes Reformed 1599
The Geneva notes highlight Nehemiah's bold confidence: he declares that God in heaven will make their work succeed, and the servants of God will rise and rebuild. Meanwhile, the opponents have no share, legal claim, or even a memorial in Jerusalem, so their objection carries no weight.
Gill's Exposition of the Bible Baptist 1748
Gill notes Nehemiah's fearless reply: he is not intimidated because he trusts the God of heaven to prosper their work. So he and his servants will arise and build regardless of opposition. But the enemies have no portion, right, or memorial in Jerusalem; they have no standing there at all.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight the mockery in the enemies' charge of rebellion: the irony is that Sanballat and his allies do not believe the Jews can actually build strong enough walls to rebel. Nehemiah's dignified reply denies them any portion, right, or lasting memory in Jerusalem.
Lange's Commentary Reformed 1857
Lange highlights how Nehemiah combines immediate prayer with careful strategy. Before speaking to the king, he prays to the God of heaven, recognizing that kings' hearts are in God's hands. Then he secretly surveys the ruins by night, showing the prudence that made his piety effective in rebuilding Jerusalem.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights Nehemiah's prudence and dependence on God: he kept his plans secret until he had personally surveyed the ruins. The enemies' grief proves that any attempt to seek Israel's welfare will stir opposition, but the work succeeds because God's hand is with it.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that the rejection has two parts: first, the opponents have no rightful share or authority over God's people; second, they have no memorial—no record of kinship, shared faith, or former kindness that could give them a claim. Their standing is entirely foreign.