Nehemiah 8
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Nehemiah 8
Ezra Reads the Law to the People
1And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.
Jamieson-Fausset-Brown
CHAPTER 8
Ne 8:1-8. Religious Manner of Reading and Hearing the Law.
1. all the people gathered themselves together as one man--The occasion was the celebration of the feast of the seventh month (Ne 7:73). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honor as "the feast of trumpets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the Jewish civil year, on which account it was held as "a great day." The place where the general concourse of people was held was "at the water gate," on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple, and there was a spacious area in front of it.
they spake unto Ezra the scribe to bring the book of the law of Moses--He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co-operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling.
CHAPTER 8
Ne 8:1-8. Religious Manner of Reading and Hearing the Law.
1. all the people gathered themselves together as one man--The occasion was the celebration of the feast of the seventh month (Ne 7:73). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept with distinguished honor as "the feast of trumpets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the Jewish civil year, on which account it was held as "a great day." The place where the general concourse of people was held was "at the water gate," on the south rampart. Through that gate the Nethinims or Gibeonites brought water into the temple, and there was a spacious area in front of it.
they spake unto Ezra the scribe to bring the book of the law of Moses--He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co-operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling.
The Pulpit Commentary
The chapter should commence, as in the Septuagint, with the last two clauses of Neh_7:1-73; and should run thus:—"And when the seventh month was come, and the children of Israel were in their cities, all the people gathered themselves together, as one man, into the court that was before the water gate; and they spake unto Ezra the scribe," etc. The "court" (rehob) spoken of appears to have been situated between the eastern gate of the temple and the city wall, at the point where it was pierced by the "water gate." They spake unto Ezra. It is remarkable that the people ask for instruction. Though they do not keep the law, they have a yearning after it. They are not contented with their existing condition, but desire better things, and they have an instinctive feeling that to hear God's word will help them.
The chapter should commence, as in the Septuagint, with the last two clauses of Neh_7:1-73; and should run thus:—"And when the seventh month was come, and the children of Israel were in their cities, all the people gathered themselves together, as one man, into the court that was before the water gate; and they spake unto Ezra the scribe," etc. The "court" (rehob) spoken of appears to have been situated between the eastern gate of the temple and the city wall, at the point where it was pierced by the "water gate." They spake unto Ezra. It is remarkable that the people ask for instruction. Though they do not keep the law, they have a yearning after it. They are not contented with their existing condition, but desire better things, and they have an instinctive feeling that to hear God's word will help them.
2And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
The Pulpit Commentary
Ezra the priest brought the law. Ezra, God's true priest, at once responded to the call He did not say, "The law is difficult, hard to be understood, might mislead you, should be reserved for the learned;" but at once "brought it," and "read therein" before the congregation both of men and women, and of all that could hear with understanding, i.e. of all (youths and maidens) that were old enough to understand the words.
Ezra the priest brought the law. Ezra, God's true priest, at once responded to the call He did not say, "The law is difficult, hard to be understood, might mislead you, should be reserved for the learned;" but at once "brought it," and "read therein" before the congregation both of men and women, and of all that could hear with understanding, i.e. of all (youths and maidens) that were old enough to understand the words.
3And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.
The Pulpit Commentary
From the morning until midday. Or, "from daylight." He began as soon as it was light enough, and read on (he and his assistants—Neh_8:7) till noon, that is, for six hours or more. The reading appears to have been varied by occasional exposition (Neh_8:7, Neh_8:8). The ears of all the people were attentive. Though there is no word in the Hebrew for "attentive," yet the meaning is quite correctly given: "the ears of all the people were to the book" Ñ fixed on that, and on nothing else.
From the morning until midday. Or, "from daylight." He began as soon as it was light enough, and read on (he and his assistants—Neh_8:7) till noon, that is, for six hours or more. The reading appears to have been varied by occasional exposition (Neh_8:7, Neh_8:8). The ears of all the people were attentive. Though there is no word in the Hebrew for "attentive," yet the meaning is quite correctly given: "the ears of all the people were to the book" Ñ fixed on that, and on nothing else.
4And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam.
Jamieson-Fausset-Brown
4. Ezra ... stood upon a pulpit of wood--Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the other priests present. Their presence was of importance, partly to show their cordial agreement with Ezra's declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture.
4. Ezra ... stood upon a pulpit of wood--Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the other priests present. Their presence was of importance, partly to show their cordial agreement with Ezra's declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture.
The Pulpit Commentary
Ezra … stood upon a pulpit of wood. Compare 2Ki_11:14; 2Ki_23:3, where, however, the term used is עמוד, "stand," and not מגדל, "tower." In either case an elevated platform seems to be meant. Mattithiah, and Shema. These persons are commonly supposed to have been priests, but there is nothing to prove it. They need not even have been Levites, since they were there not to teach, but only to do honour to Ezra.
Ezra … stood upon a pulpit of wood. Compare 2Ki_11:14; 2Ki_23:3, where, however, the term used is עמוד, "stand," and not מגדל, "tower." In either case an elevated platform seems to be meant. Mattithiah, and Shema. These persons are commonly supposed to have been priests, but there is nothing to prove it. They need not even have been Levites, since they were there not to teach, but only to do honour to Ezra.
The People Attend to the Reading
5And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up:
Jamieson-Fausset-Brown
5. when he opened it, all the people stood up--This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of "Amen, Amen."
5. when he opened it, all the people stood up--This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of "Amen, Amen."
The Pulpit Commentary
All the people stood up. The Jews commonly sat to hear and stood up to pray; but in hearing they occasionally stood up, to do greater honour to the person or the occasion (see Jdg_3:20). It is not to be supposed that they stood during the whole of the six hours that Ezra's reading lasted.
All the people stood up. The Jews commonly sat to hear and stood up to pray; but in hearing they occasionally stood up, to do greater honour to the person or the occasion (see Jdg_3:20). It is not to be supposed that they stood during the whole of the six hours that Ezra's reading lasted.
6And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground.
The Pulpit Commentary
Ezra blessed the Lord. Ezra began by an ascription of praise to Jehovah, as the Levites, probably under his direction, begin in Neh_9:5, and as David began his last address to the congregation (1Ch_29:10). The great God. The epithet belongs to the writer rather than to Ezra himself, who in his own book never uses it. It recurs in this section (Neh_9:32), and is also employed by Nehemiah (Neh_1:5). Amen, Amen. The repetition marks intensity of feeling, as does the lifting up their hands. Compare 2Ki_11:14; Luk_23:21; and for the lifting up of the hands, so natural in prayer, see Psa_134:2; 1Ti_2:8, etc. Worshipped the Lord with their faces to the ground. Compare 2Ch_7:3; Ezr_10:2.
Ezra blessed the Lord. Ezra began by an ascription of praise to Jehovah, as the Levites, probably under his direction, begin in Neh_9:5, and as David began his last address to the congregation (1Ch_29:10). The great God. The epithet belongs to the writer rather than to Ezra himself, who in his own book never uses it. It recurs in this section (Neh_9:32), and is also employed by Nehemiah (Neh_1:5). Amen, Amen. The repetition marks intensity of feeling, as does the lifting up their hands. Compare 2Ki_11:14; Luk_23:21; and for the lifting up of the hands, so natural in prayer, see Psa_134:2; 1Ti_2:8, etc. Worshipped the Lord with their faces to the ground. Compare 2Ch_7:3; Ezr_10:2.
7Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place.
Jamieson-Fausset-Brown
7-8. caused the people to understand the law ... gave the sense--Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read.
7-8. caused the people to understand the law ... gave the sense--Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read.
The Pulpit Commentary
Joshua, Bani, Sherebiah, etc. Levitical families, not individual Levites (see Neh_9:4, Neh_9:5; Neh_10:10-13; Neh_12:8, etc.). And the Levites. i.e. "the rest of the Levites." Caused the people to understand the law. Expounding it, during pauses in the reading. The people stood in their place. Rather, "were in their place"—remained throughout the whole of the reading and exposition without quitting their places. It is not probable that they stood.
Joshua, Bani, Sherebiah, etc. Levitical families, not individual Levites (see Neh_9:4, Neh_9:5; Neh_10:10-13; Neh_12:8, etc.). And the Levites. i.e. "the rest of the Levites." Caused the people to understand the law. Expounding it, during pauses in the reading. The people stood in their place. Rather, "were in their place"—remained throughout the whole of the reading and exposition without quitting their places. It is not probable that they stood.
8So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.
The Pulpit Commentary
They read in the book in the law of God distinctly. That is, so that every word could be distinctly heard. Compare Ezr_4:18, where a cognate word is translated "plainly." And gave the sense. Translated the Hebrew words into the popular Aramaic or Chaldee. And caused them to understand the reading. Literal]y, "in the reading." In the course of the reading they caused the people to understand by explaining the meaning of each passage.
They read in the book in the law of God distinctly. That is, so that every word could be distinctly heard. Compare Ezr_4:18, where a cognate word is translated "plainly." And gave the sense. Translated the Hebrew words into the popular Aramaic or Chaldee. And caused them to understand the reading. Literal]y, "in the reading." In the course of the reading they caused the people to understand by explaining the meaning of each passage.
The People Weep; Joy Commanded
9And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
Jamieson-Fausset-Brown
Ne 8:9-15. The People Comforted.
9-10. This day is holy unto the Lord ... mourn not, nor weep--A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on Le 23:24). By sending portions of it to their poorer brethren (De 16:11, 14; Es 9:19), they would also enable them to participate in the public rejoicings.
Ne 8:9-15. The People Comforted.
9-10. This day is holy unto the Lord ... mourn not, nor weep--A deep sense of their national sins, impressively brought to their remembrance by the reading of the law and its denunciations, affected the hearts of the people with penitential sorrow. But notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred festival (see on Le 23:24). By sending portions of it to their poorer brethren (De 16:11, 14; Es 9:19), they would also enable them to participate in the public rejoicings.
The Pulpit Commentary
Nehemiah, which is the Tirshatha. The term "Tirshatha" had previously been applied only to Zerubbabel (Ezr_2:63; Neh_7:65), but it was applicable to any governor. The writer of the section, introducing Nehemiah here for the first time, naturally gives him a title of reverence. Nehemiah's modesty had made him content to describe himself by the general and comparatively weak term pechah. Said unto the people … Mourn not. A combined remonstrance is made against the open grief of the people by the civil and ecclesiastical rulers, and by the order of Levites. Mourning was unsuitable for a day of high festivity, the opening day of the civil year and of the sabbatical month, itself a sabbath or day of rest, and one to be kept by blowing of trumpets (Lev_23:24, Lev_23:25; Num_29:1-6).
Nehemiah, which is the Tirshatha. The term "Tirshatha" had previously been applied only to Zerubbabel (Ezr_2:63; Neh_7:65), but it was applicable to any governor. The writer of the section, introducing Nehemiah here for the first time, naturally gives him a title of reverence. Nehemiah's modesty had made him content to describe himself by the general and comparatively weak term pechah. Said unto the people … Mourn not. A combined remonstrance is made against the open grief of the people by the civil and ecclesiastical rulers, and by the order of Levites. Mourning was unsuitable for a day of high festivity, the opening day of the civil year and of the sabbatical month, itself a sabbath or day of rest, and one to be kept by blowing of trumpets (Lev_23:24, Lev_23:25; Num_29:1-6).
10Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our LORD: neither be ye sorry; for the joy of the LORD is your strength.
The Pulpit Commentary
Then he said. Either Ezra or Nehemiah, but probably the former, to whom it appertained to give religious directions. Eat the fat and drink the sweet. i.e. "Go and enjoy yourselves, eat and drink of the best—let there be no fasting, nor even abstinence, on such a day as this." But at the same time send portions unto them for whom nothing is prepared. Make the poor partakers of your joy. "The stranger, the fatherless, and the widow" should have their part in the feast (Deu_16:14). And for yourselves, remember that the joy of the Lord, i.e. religious joy, constitutes your strength.
Then he said. Either Ezra or Nehemiah, but probably the former, to whom it appertained to give religious directions. Eat the fat and drink the sweet. i.e. "Go and enjoy yourselves, eat and drink of the best—let there be no fasting, nor even abstinence, on such a day as this." But at the same time send portions unto them for whom nothing is prepared. Make the poor partakers of your joy. "The stranger, the fatherless, and the widow" should have their part in the feast (Deu_16:14). And for yourselves, remember that the joy of the Lord, i.e. religious joy, constitutes your strength.
11So the Levites stilled all the people, saying, Hold your peace, for the day is holy; neither be ye grieved.
12And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
The Pulpit Commentary
To make great mirth. Or "great rejoicing," not "mirth" in the sense which the word now commonly bears.
To make great mirth. Or "great rejoicing," not "mirth" in the sense which the word now commonly bears.
The Feast of Tabernacles Rediscovered
13And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.
The Pulpit Commentary
And on the second day were gathered together the chief of the fathers. At times it is true that "increase of appetite doth grow by what it feeds on." Once let the sweetness of the Divine word be tasted and appreciated, and there springs up in the heart instantly a desire for more—a wish to continue in the study—a feeling like that of the Psalmist when he said, "Lord, what love have I unto thy law: all the day long is my study in it" (Psa_119:97). The Jews, taught by Ezra in the law of God on the first day of the month, return to him on the second, desirous of hearing more, hungering and thirsting after the word of life, of which they have felt the power and the excellency. To understand. Rather, "to consider," as in Psa_41:1.
And on the second day were gathered together the chief of the fathers. At times it is true that "increase of appetite doth grow by what it feeds on." Once let the sweetness of the Divine word be tasted and appreciated, and there springs up in the heart instantly a desire for more—a wish to continue in the study—a feeling like that of the Psalmist when he said, "Lord, what love have I unto thy law: all the day long is my study in it" (Psa_119:97). The Jews, taught by Ezra in the law of God on the first day of the month, return to him on the second, desirous of hearing more, hungering and thirsting after the word of life, of which they have felt the power and the excellency. To understand. Rather, "to consider," as in Psa_41:1.
14And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month:
The Pulpit Commentary
And they found written. The practice of "dwelling in booths," commanded in Le 23:42, had fallen into disuse, probably during the captivity, and though the feast itself had been revived by Zerubbabel (Ezr_3:4), yet this feature of it, from which it derived its name, had remained in abeyance. In the feast of the seventh month. Though the "feast of trumpets" was also a feast of the seventh month, that of tabernacles was "the feast," being one of those which all Israelites not reasonably hindered were bound to attend (Exo_23:14-17; Deu_16:16), and which was placed on a par with the Passover and Pentecost.
And they found written. The practice of "dwelling in booths," commanded in Le 23:42, had fallen into disuse, probably during the captivity, and though the feast itself had been revived by Zerubbabel (Ezr_3:4), yet this feature of it, from which it derived its name, had remained in abeyance. In the feast of the seventh month. Though the "feast of trumpets" was also a feast of the seventh month, that of tabernacles was "the feast," being one of those which all Israelites not reasonably hindered were bound to attend (Exo_23:14-17; Deu_16:16), and which was placed on a par with the Passover and Pentecost.
15And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.
The Pulpit Commentary
And that they should publish. See Le 23:4. Saying, Go forth, etc. These words are not found in any existing Scripture, and some corruption of the present text may therefore be suspected. The Septuagint interposes, between "Jerusalem" and "Go forth," the words "And Esdras said," which would remove the difficulty; but it is difficult to understand how Ezra's name should have fallen out. Perhaps Houbigant is right in his suggestion of an emendation, by which the verse would run thus:—"And when they heard it, they proclaimed in all their cities, and in Jerusalem, saying, Go forth," etc. Into the mountain. i.e. the neighbouring mountain, the Mount of Olives. Pine branches. Rather "oleaster branches." Branches of thick trees. The same expression is used in Le 23:40, the meaning in each place being uncertain. Perhaps trees with thick, viscous leaves are intended. It is remark- able that two of the trees commanded in Leviticus are omitted, viz; the hadar and the "willow of the brook," while three not mentioned in Leviticus—the olive, oleaster, and myrtle—are added.
And that they should publish. See Le 23:4. Saying, Go forth, etc. These words are not found in any existing Scripture, and some corruption of the present text may therefore be suspected. The Septuagint interposes, between "Jerusalem" and "Go forth," the words "And Esdras said," which would remove the difficulty; but it is difficult to understand how Ezra's name should have fallen out. Perhaps Houbigant is right in his suggestion of an emendation, by which the verse would run thus:—"And when they heard it, they proclaimed in all their cities, and in Jerusalem, saying, Go forth," etc. Into the mountain. i.e. the neighbouring mountain, the Mount of Olives. Pine branches. Rather "oleaster branches." Branches of thick trees. The same expression is used in Le 23:40, the meaning in each place being uncertain. Perhaps trees with thick, viscous leaves are intended. It is remark- able that two of the trees commanded in Leviticus are omitted, viz; the hadar and the "willow of the brook," while three not mentioned in Leviticus—the olive, oleaster, and myrtle—are added.
16So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.
Jamieson-Fausset-Brown
Ne 8:16-18. They Keep the Feast of Tabernacles.
16. the people went forth, and brought ... and made themselves booths, &c.--(See on Le 23:34; De 16:13).
Ne 8:16-18. They Keep the Feast of Tabernacles.
16. the people went forth, and brought ... and made themselves booths, &c.--(See on Le 23:34; De 16:13).
The Pulpit Commentary
The flat roofs of Oriental houses, and the court round which they were commonly built, furnished convenient sites for the booths, and would be preferred by the inhabitants of Jerusalem. The incomers from the country districts (Neh_8:15) would have to occupy the open places or "squares" of the city, and the temple courts, which would accommodate large numbers. On the street of the water gate see the comment on Neh_8:1. The street of the gate of Ephraim was probably a similar square, inside the great northern gateway.
The flat roofs of Oriental houses, and the court round which they were commonly built, furnished convenient sites for the booths, and would be preferred by the inhabitants of Jerusalem. The incomers from the country districts (Neh_8:15) would have to occupy the open places or "squares" of the city, and the temple courts, which would accommodate large numbers. On the street of the water gate see the comment on Neh_8:1. The street of the gate of Ephraim was probably a similar square, inside the great northern gateway.
Great Gladness
17And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
Jamieson-Fausset-Brown
17. since the days of Jeshua ... had not the children of Israel done so--This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (1Ki 8:2, 65; 2Ch 7:9) and expressly recorded (Ezr 3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.
17. since the days of Jeshua ... had not the children of Israel done so--This national feast had not been neglected for so protracted a period. Besides that it is impossible that such a flagrant disregard of the law could have been tolerated by Samuel, David, and other pious rulers, its observance is sufficiently indicated (1Ki 8:2, 65; 2Ch 7:9) and expressly recorded (Ezr 3:4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into Canaan, as now on their return after a long and painful captivity.
The Pulpit Commentary
Jeshua the son of Nun. "Jeshua" and "Joshua" are two modes of contracting the full name of Jehoshua, the latter prevalent in early, the former in later times. The Grecised form of Jeshua was "Jesus" (see Act_7:45; Heb_4:8). When it is said that since the days of Jeshua had not the children of Israel done so, we must understand, not that there had been no celebration of the feast of tabernacles since that time—not even that there had been no celebration accompanied by "dwelling in booths," but only that there had been no such joyous and general celebration of the festival (comp. what is said in 2Ki_23:22 and 2Ch_35:18 of the passover kept in Josiah's eighteenth year). It is the very great gladness that is especially insisted upon.
Jeshua the son of Nun. "Jeshua" and "Joshua" are two modes of contracting the full name of Jehoshua, the latter prevalent in early, the former in later times. The Grecised form of Jeshua was "Jesus" (see Act_7:45; Heb_4:8). When it is said that since the days of Jeshua had not the children of Israel done so, we must understand, not that there had been no celebration of the feast of tabernacles since that time—not even that there had been no celebration accompanied by "dwelling in booths," but only that there had been no such joyous and general celebration of the festival (comp. what is said in 2Ki_23:22 and 2Ch_35:18 of the passover kept in Josiah's eighteenth year). It is the very great gladness that is especially insisted upon.
18Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.
Jamieson-Fausset-Brown
18. Also day by day ... he read in the book of the law of God--This was more than was enjoined (De 31:10-12), and arose from the exuberant zeal of the time.
on the eighth day was a solemn assembly--This was the last and great day of the feast (see on Nu 29:35). In later times, other ceremonies which increased the rejoicing were added (Joh 7:37).
18. Also day by day ... he read in the book of the law of God--This was more than was enjoined (De 31:10-12), and arose from the exuberant zeal of the time.
on the eighth day was a solemn assembly--This was the last and great day of the feast (see on Nu 29:35). In later times, other ceremonies which increased the rejoicing were added (Joh 7:37).
The Pulpit Commentary
Also day by day … . he read in the book of the law. Ezra must be intended in the form "he read," though there has been no mention of him since verse 13. The continuous and systematic reading seems to imply that the year was a Sabbatical one, and that the rehearsal commanded in Deu_31:10-13 now took place. The observance was perhaps a new thing to the newly-formed community, and is therefore recorded with so much emphasis. They kept the feast seven days. See Le 23:34; Num_29:12-34; Deu_16:13. On the eighth day was a solemn assembly, according to the manner. Such a mode of solemnising the octave was commanded in Le 23:36 and Num_29:35. By "according to the manner" seems to be meant "according to the regularly established custom"—one proof out of many that the feast had been constantly observed, though not perhaps with all the proper ceremonies (see the comment on Num_29:17).
Also day by day … . he read in the book of the law. Ezra must be intended in the form "he read," though there has been no mention of him since verse 13. The continuous and systematic reading seems to imply that the year was a Sabbatical one, and that the rehearsal commanded in Deu_31:10-13 now took place. The observance was perhaps a new thing to the newly-formed community, and is therefore recorded with so much emphasis. They kept the feast seven days. See Le 23:34; Num_29:12-34; Deu_16:13. On the eighth day was a solemn assembly, according to the manner. Such a mode of solemnising the octave was commanded in Le 23:36 and Num_29:35. By "according to the manner" seems to be meant "according to the regularly established custom"—one proof out of many that the feast had been constantly observed, though not perhaps with all the proper ceremonies (see the comment on Num_29:17).
THE HOLY BIBLE
Nehemiah
Chapter 8
Translated out of the original tongues, and with the former translations diligently compared and revised.
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