Rashi
Jewish
1040–1105
“a throne for the governor of the land beyond the river The [people of] the land beyond the river built a throne for the governor of the land beyond the river to sit upon.”
The interpretation timeline
Neh 3:7
How this passage has been read — the sources, oldest to newest.
From the early Church Fathers to now.
1 Jewish · 1 Reformed · 1 Methodist · 1 Catholic
Neh 3:7 · Douay-Rheims
“And next to them built Meltias the Gabaonite, and Jadon the Meronathite, the men of Gabaon and Maspha, for the governor that was in the country beyond the river.”
Scholastic
c. 1100 – 1500
1105
A.D.
666 years pass — nothing from this stretch is hosted yet
Post-Reformation
c. 1650 – 1900
1771
A.D.
John Gill
Reformed
1697–1771
“And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon and Mizpah,.... Which places were both in the tribe of Benjamin, Jos 18:25 and one of these men was of the one place, and the other of the other: unto the throne of the governor on this side the river; where the governor of those parts under the king of Persia had his seat, and now Nehemiah; but, according to Aben Ezra, Cisse, rendered "throne", is the name of a man who was the governor.”
1832
A.D.
Adam Clarke
Methodist
1762–1832
“The throne of the governor - His house, and the place where he dispensed justice and judgment. Previously to the days of Nehemiah, Jerusalem was governed by a deputy from the Persian king; (see Neh 5:15); but after this time they were governed by governors and judges chosen from among themselves.”
1849
A.D.
George Leo Haydock
Catholic
1774–1849
“For the. Hebrew, “for (Calmet; or) unto the throne of the governor on this side of the river.” (Protestants) (Haydock) — These people worked near the palace, which had been built for the Persian governor, who came to administer justice, till the time of Esdras, chap. v. 15., and 1 Esdras vii. 25. Perhaps the governor of Syria had (Haydock) assisted the Jews, unless Nehemias himself be meant. (Menochius)”
Modern · 1953 →
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.