Nehemiah 6:2

Neh 6:2 That Sanballat and Geshem sent unto me, saying, Come, let us meet together in [some one of] the villages in the plain of Ono. But they thought to do me mischief.

Ver. 2. That Sanballat and Geshem sent unto me] As if solicitous of my safety, and careful of the common good. He that hateth dissembleth with his lips, and layeth up deceit within him. When he speaketh fair believe him not; for there are seven abominations in his heart, Pro 26:24-25. Nehemiah well knew that all this pretended courtesy was but dross upon dirt, Neh 6:13, a fair glove drawn upon a foul hand, a cunning collusion to undo him. He therefore keeps aloof: quia me vestigia terrent, &c.

Come, let us meet together] Thus they called him to conference and consultation whiles the doors were not yet upon the gates; purposely to take him off the work; as the fox diverts the huntsman from following the hare; and as our deceitful hearts do too often draw us away from the prosecution of good purposes, by casting many other odd impertinent matters an our way.

In the plain of Ono] Which was in the tribe of Benjamin, Neh 11:30-31, near to Jerusalem; that he might the sooner come, and be the more secure; so the Papists appointed Trent for their conventicle, as near to the Reformed Churches; inviting their divines thereunto sub fide publica; under public trust, but that council was carried by the pope and his complices, with such infinite guile and craft, without any sincerity, upright dealing, and truth, as that the Protestants, Calvin, Buret, &c., kept off; as seeing that it was to no purpose to come among them.

But they thought to do me mischief] To kill me, or, at least, to captivate me.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

6:2 The plain of Ono, located near Lod (Ezra 2:33), was probably a neutral site west of Jerusalem, where Nehemiah would have been unprotected.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 2. Come, let us meet together in - the plain of Ono.] They wished to get him out of Jerusalem from among his friends, that they might either carry him off, or murder him. Ono is supposed to have been in the tribe of Benjamin, near Jordan.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) Sanballat and Geshem.—In the original of Neh_6:1, Tobiah is not distinguished from Sanballat by another preposition, as Geshem is; and here he is omitted, as not to appear in the conference otherwise than as Sanballat’s secretary.

In some one of the villages in the plain of Ono.—Probably, in Hahkiphirem, the name of a village in the plain of Ono, which was on the borders of Philistia, more than twenty miles from Jerusalem.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. Sanballat and Geshem] It is noticeable that Tobiah’s name is not also mentioned. Some commentators have held that this omission is to be accounted for by the fact of Tobiah being ‘the mere servant of Sanballat’ (see Neh_2:10). But the explanation seems very improbable when we consider the prominence of Tobiah in Neh_2:10; Neh_2:19, Neh_4:7, Neh_6:17; Neh_6:19, Neh_13:7-8, and the way in which his name is mentioned in Neh_6:12; Neh_6:14. It is better to suppose that Nehemiah’s enemies deputed two of the most crafty of their number to make these overtures for an interview. An invitation to meet and discuss matters with only two of the leaders would wear a friendly and innocent appearance. Perhaps Tobiah and the other conspirators were intended to take advantage of Nehemiah’s absence and to make a surprise attack upon Jerusalem.

in some one of the villages] R.V. in one of the villages. According to this translation the invitation leaves it open to Nehemiah to select the place of meeting. But literally the Hebrew gives ‘in the villages (Chephirim)’. It is very possible that this word gives the name of a place (cf. Chephirah, Ezr_2:25), as Rashi long ago suggested. It is certainly natural to expect that Sanballat and Geshem would name a place for the proposed interview; and the form of the Hebrew word favours this explanation. The proposed meeting-place then would be ‘Hacchephirim.’

in the plain of Ono] On Ono, see Ezr_2:33 (Neh_7:37; Neh_11:35; 1Ch_8:12). An interview in the plain of Ono would have necessitated Nehemiah’s absence from Jerusalem during three or four days. The object of his enemies was doubtless to seize or assassinate him at a distance from Jerusalem.

thought to do me mischief] ‘thought’ i.e. ‘considered how.’ Cf. Neh_6:6, ‘think to rebel.’ Gen_50:20, ‘ye thought (R.V. meant) evil against me.’ ‘Mischief,’ lit. ‘evil,’ by which expression Nehemiah hints that his foes plotted to assassinate him. Cf. 1Sa_23:9, ‘Saul devised mischief.’ Est_8:3, ‘the mischief of Haman the Agagite.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then Sanballat and Geshem sent unto me,.... Messengers:

saying, come, let us meet together in some one of the villages; in Cephirim, which Jarchi takes to be the name of a place, perhaps the same with Cephirah, a city in the tribe of Benjamin, Jos 18:26

in the plain of Ono; which was in the same tribe, see Ch1 8:12, they might pretend a friendly meeting, to accommodate differences between them, or to converse together about the general interest of the king of Persia in those parts:

but they thought to do me mischief; to kill him, or at least to confine him; this he either conjectured from their general character and behaviour, or he had intelligence of their design.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The choice made of Ono, on the skirts of Benjamin, 25 or 30 miles from Jerusalem, as the meeting-place, was, no doubt, in order to draw Nehemiah to a distance from his supporters, that so an attack might be made on him with a better chance of success.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Make. Protestants, "meet together." (Haydock) --- When the adversaries of faith find themselves unable to suppress it, they offer peace: so when Protestants began, and where they are still weak, they would have none persecuted for any opinions in religious matters; "but where they are strong they hardly grant toleration to Catholics." (Worthington) --- This has been no where more observable than in these [British] islands, where the spirit of persecution has not yet subsided, though banished from most other countries. See Dr. Milner’s 4th let. to a Preb.; Debates in Parl. 1810, &c. (Haydock) --- Villages. Most of the Latin editions, before Sixtus V read, in vitulis in campo uno, (Calmet) "with sacrifices of calves in some one field." (Haydock) --- Perhaps Cephirim, (Tirinus) or copirim, "villages," (Haydock) may be the name of a place in the plain of Ono, (Tirinus) which is styled the valley of craftsmen, (chap. xi. 35.; Calmet) in the tribe of Benjamin, near the Jordan. (Adrichomius) --- Mischief, by taking or killing. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Let us meet together; to consult about the common service of our master the king of Persia, or to make a friendly accommodation.

Ono; a city in the tribe of Benjamin; of which see Neh 11:35; 1Ch 8:12.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Let us meet — For conference.

Plain of Ono — Probably the same as “the Valley of Craftsmen,” in Neh_11:35; some depression or torrent-bed close by Ono, in which that and other villages seem to have been located. Ono and Lod were Benjamite towns, built by Elpaal or by one of his sons. 1Ch_8:12. The Talmudists locate these towns three miles apart, and the modern village Kefr Ana, about five miles north of Lydda, is, perhaps, the representative of the ancient Ono.

Thought to do me mischief — Designed either to assassinate him or take him prisoner.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In some one of the villages. The Hebrew has "in the villages," which seems too vague. Bertheau therefore suggests, "in Hakkiphirim," taking the word as the name of a particular village, which is probably right. Ono was near Lydda, in the plain country bordering on Philistia. They thought to do me mischief. An euphemism for "they thought to murder me.

Hindrances repelled.

"I am doing a great work, so that I cannot come down." This reply of Nehemiah to his subtle enemies is worthy of adoption by us in relation to all that would hinder us in Christ"s service. In giving them this turn, we may employ the words "come down," used here of locality, in the sense of descending to a lower mental or moral level.

I WHO MAY WELL ADOPT THESE WORDS.

1. All Christians.

(1) In relation to their spiritual culture, the working out of their own salvation, which is indeed "a great work.

(2) In relation to their special calling in life. Which is to each his "great work that which must occupy most of his time and thought and toil; that in which he is especially to glorify God.

(3) In relation to any work of Christian benevolence in which each may be engaged.

2. Those who occupy positions of peculiar responsibility. Whether in secular life or in the Church. Statesmen; parents, the nurture and training of whose families is "a great work;" ministers of religion; all on whom others depend for guidance, etc.

II To WHOM, AND OF WHAT, THEY MAY BE EMPLOYED. To all who would tempt us

1. Into obvious sin.

2. Into whatever practice would hinder us in our duty.

What is right for one may be wrong for another, because it would hinder him in his Christian life or work. Each must judge for himself what would be a hindrance to him. Let every one "seek first the kingdom of God and his righteousness," intent supremely on serving God and serving his generation according to the will of God, and all inferior things will be seen in their true light, and take their proper place. Let every one also leave his fellow Christians to order their lives according to their own judgment of what is right and good for them. He, however, who would live greatly for great ends must often say as to pursuits, amusements, gratifications of taste, social intercourse, etc., lawful or laudable in others, "I am doing," etc.

III THE REASONABLENESS OF THE WORDS AS THUS EMPLOYED. Concentration of mind and energy is essential to success in all important pursuits, and is adopted by all who determine to succeed. Whatever would hinder, however tempting, has to be resolutely renounced. The same concentration and self-denial are required in the Christian life, and are the more imperative and reasonable on account of the greatness of its aims and the peculiar perils which attend it. In conclusion

1. The sentiment of the text may be misapplied. As when (if such cases may be supposed possible) a pastor "cannot come down" from his studies to visit the sick or the poor, or to give counsel to the inquiring or the perplexed; or parents "cannot come down" from any other employment, secular or spiritual, to care properly for the good of their children; or the contemplative and studious Christian "cannot come down" to works of active benevolence, or even to diligence in his secular calling.

2. The sentiment may be pushed too far. Human nature cannot bear a perpetual strain; is not the better for incessant concentration on even the highest subjects and pursuits. We need variety. Recreation (truly such) is as much a duty as serious occupation. Sin is always to be renounced, but not always are we to refuse to "come down" to lighter matters than those of our main business in life. The highest life we can reach will be not hindered, but promoted, by a wise descent to lower things; and that not only because of the relief thus gained, but because the highest principles can be exercised and nourished by employment in the smallest matters.

3. To all temptations to real neglect of our work the words of the text should be perseveringly applied. Like Nehemiah, let us to every renewed temptation "answer after the same manner."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Meet - To consult about the common service of our master the king of Persia, or to make a friendly accommodation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

in Kefirim This is a name of a place.

[which is] in the Valley of Ono That is the name of the valley.

and they were plotting against me. I understood from them that they were plotting against me to assassinate me there.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.