Lexical Summary
Sanballat: Sanballat
Original Word:סַנְבַלַּט
Part of Speech:Proper Name Masculine
Transliteration:Canballat
Pronunciation:san-bal-lat'
Phonetic Spelling:(san-bal-lat')
KJV: Sanballat
NASB:Sanballat
Word Origin:[of foreign origin]
1. Sanballat, a Persian satrap of Samaria
Strong's Exhaustive Concordance
Sanballat
Of foreign origin; Sanballat, a Persian satrap of Samaria -- Sanballat.
NAS Exhaustive Concordance
Word Originof foreign origin
Definitiona Samaritan leader
NASB TranslationSanballat (10).
Brown-Driver-Briggs
(so Baer; van d. H. Ginsb )
Nehemiah 2:10,19;
Nehemiah 3:33;
Nehemiah 4:1;
Nehemiah 6:1,2,5,12,14;
Nehemiah 13:28; (Babylonian, =
Sin-uballi‰,
Sin gave life Schr
COTNehemiah 2:10).
Topical Lexicon
Historical SettingSanballat appears exclusively in the Book of Nehemiah and is linked to the mid-fifth century BC, during the reign of King Artaxerxes of Persia. The Persian Empire governed Yehud (Judah) as a minor province, while Samaria retained a measure of regional influence north of Jerusalem. Sanballat is called “the Horonite” (Nehemiah 2:10), a designation that likely ties him to Beth-horon in the former territory of Ephraim, placing him among the Samaritan elite who had political motives for hindering any resurgence of Judah.
Identity and Political Position
Extra-biblical papyri from Elephantine mention a “Sanballat governor of Samaria,” dovetailing with Scripture’s portrait of a man wielding authority. As a regional governor under Persia, Sanballat would have held civil and military power, collected tribute, and protected imperial interests. The restoration of Jerusalem’s walls threatened both his revenue and his influence; a fortified Jewish capital could realign trade routes and diminish Samaria’s standing before the Persian court.
Sanballat’s Opposition to Nehemiah and the Rebuilding of Jerusalem
1. Initial Displeasure (Nehemiah 2:10) – Sanballat’s first reaction is political alarm: “they were very displeased that someone had come to seek the well-being of the Israelites”.
2. Public Mockery (Nehemiah 2:19) – He moves from private displeasure to public derision, accusing the builders of rebelling against the king.
3. Escalation to Anger (Nehemiah 4:1) – “When Sanballat heard that we were rebuilding the wall, he became furious and was greatly irritated”. His anger signals a shift from rhetorical opposition to active plotting.
4. Formation of a Coalition (Nehemiah 4:7) – Sanballat aligns with Tobiah, the Arabs, the Ammonites, and the Ashdodites, demonstrating his diplomatic reach and shared hostility toward a secure Jerusalem.
5. Subtle Entrapment (Nehemiah 6:2) – He invites Nehemiah to Ono, “but they were planning to harm me”.
6. Slander and Political Intimidation (Nehemiah 6:5-7) – Sanballat spreads an open letter accusing Nehemiah of sedition and self-aggrandizement as king.
7. Spiritual Subversion (Nehemiah 6:12-13) – By bribing Shemaiah, he attempts to lure Nehemiah into ceremonial transgression, hoping to discredit him.
8. Prophetic Condemnation (Nehemiah 6:14) – Nehemiah prays, “Remember Tobiah and Sanballat, O my God, according to these things they have done”, entrusting vengeance to the Lord rather than personal retaliation.
9. Ongoing Influence (Nehemiah 13:28) – Even after the wall is finished, Sanballat’s house gains entry into the priesthood through intermarriage, revealing lingering compromise that Nehemiah must purge.
Methods of Opposition
• Political lobbying and false accusations before Persian authorities.
• Psychological warfare—mockery, ridicule, and fear.
• Military threat—plotting armed attack (Nehemiah 4:8).
• Religious subterfuge—co-opting prophets and priests.
• Compromise through marital alliances, seeking long-term influence.
Theological and Ministry Implications
Sanballat embodies organized resistance to God’s redemptive plan. His tactics mirror perennial strategies Satan employs against covenant communities: distraction, intimidation, deception, and infiltration. Yet each assault proves the sovereignty of God, who uses Nehemiah’s steadfastness to accomplish His purpose. The narrative affirms:
• God’s work will provoke opposition, but divine calling is sufficient to overcome (Philippians 1:6).
• Spiritual leadership must unite vigilant prayer (“So we prayed to our God,”Nehemiah 4:9) with practical action (“and posted a guard day and night”).
• Discernment is essential; not every diplomatic invitation is benign, nor every prophetic word authentic (1 John 4:1).
Later References and Legacy
Jewish tradition connects Sanballat with the construction of a rival temple on Mount Gerizim, deepening the Samaritan schism that surfaces inJohn 4. Thus his legacy lingers into New Testament times as a symbol of sectarian opposition to revealed worship centered in Jerusalem and ultimately fulfilled in Christ.
Lessons for Today
1. Restoration work—whether building congregations, families, or personal holiness—will attract resistance.
2. God’s servants must balance courage and prudence, neither retreating in fear nor compromising holiness.
3. Persistent prayer is the decisive countermeasure; Nehemiah’s brief petitions punctuate every crisis.
4. Final vindication rests with God, who “frustrated their plan” (Nehemiah 4:15) and preserved His covenant people.
Forms and Transliterations
וְסַנְבַלַּ֖ט וּלְסַנְבַלַּ֖ט ולסנבלט וסנבלט לְסַנְבַלַּ֣ט לסנבלט סַנְבַלַּ֗ט סַנְבַלַּ֜ט סַנְבַלַּ֡ט סַנְבַלַּ֣ט סַנְבַלַּ֤ט סַנְבַלַּ֨ט סנבלט lə·san·ḇal·laṭ ləsanḇallaṭ lesanvalLat san·ḇal·laṭ sanḇallaṭ sanvalLat ū·lə·san·ḇal·laṭ ūləsanḇallaṭ ulesanvalLat vesanvalLat wə·san·ḇal·laṭ wəsanḇallaṭ
Links
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