Exegetical and Hermeneutical Commentary of Nehemiah 8:13
And 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.
13 18. The Feast of Tabernacles
13. the second day ] i.e. of the month Tisri, cf. Neh 8:2.
the chief of the fathers ] R.V. the heads of the fathers’ houses. The leading men of the nation apply to Ezra for further instruction in ‘the law.’ It will be observed that ‘the priests and the Levites’ join in this application with the laymen. Are we to suppose that they too were ignorant of the full contents of ‘the law’? This is possible, if the contents of ‘the law’ had hitherto been chiefly known by oral tradition or by disconnected writings. If this had been the case and Ezra had made himself master of the complete continuous ‘law,’ we shall be able to understand the action of ‘the priests and Levites.’ From the subsequent verses (Neh 8:14-15) it appears that Ezra supplied them not so much with profound interpretations of the Law as with statements relative to its contents and positive enactments.
even to understand ] R.V. even to give attention to. The Hebrew word ( l’haskl) denotes intelligent consideration, as in Psa 41:1, ‘Blessed is he that considereth the poor;’ Psa 101:2, ‘I will behave myself wisely in a perfect way’ (marg. ‘give heed unto’); Dan 9:13, ‘have discernment in thy truth.’ The copula, rendered ‘even,’ with the infinitive defines the action of the main verb, as in Isa 44:28, ‘shall perform all my pleasure: even saying (lit. and to say) of Jerusalem, She shall be built.’ This is better than supposing the infinitive to be used for the finite verb = ‘and they gave attention.’
Fuente: The Cambridge Bible for Schools and Colleges
To understand – Rather, to consider.
Fuente: Albert Barnes’ Notes on the Bible
Choosing rather to confess their ignorance for their edification, than vainly to pretend to more knowledge than they had; wherein they show both true humility and serious godliness, that they were more careful to learn and practise their duty, than to preserve their reputation with the people.
Even to understand the words of the law; that they might more exactly understand the meaning of some things which they had heard before, and so instruct the people in them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And on the second day were gathered together,…. The second day of the month, and of the new year, the day after the feast of blowing of trumpets, and after the law had been read and explained:
the chief of the fathers of all the people: heads of tribes and families: the priests and the Levites; who, though they were instructors of others, needed to be taught themselves, of which they were sensible: and therefore came
unto Ezra the scribe, even to understand the words of the law; some things in it, which, upon reading the day before, they observed had some difficulty in them, and which they did not clearly and thoroughly understand; and therefore applied to Ezra, a ready scribe in the law, for better information, and that they might be better able to teach the people; which was highly commendable in them.
Fuente: John Gill’s Exposition of the Entire Bible
Celebration of the feast of tabernacles. – Neh 8:13 On the second day were gathered together the heads of the houses of all the people, of the priests, and of the Levites to Ezra the scribe, to attend to the words of the law. The infinitive may indeed be taken (as by Bertheau) as the continuation of the finite verb, instead of as infinitive absolute (Ewald, 352, c); this is, however, admissible only in cases where the second verb either states what must be done, or further describes the condition of affairs, while here states the purpose for which the heads of the people, etc. assembled themselves unto Ezra. Hence we take in its usual meaning, and the w before it as explicative. , as in Psa 41:1, expresses taking an attentive interest in anything. They desired to be further and more deeply instructed in the law by Ezra.
Neh 8:14-16 And they found written in the law that the Lord had commanded Moses, that the children of Israel should dwell in booths in the feast of the seventh month; and that they should publish and proclaim in all their cities, and in Jerusalem, saying: “Go forth to the mount, and fetch olive branches, etc. to make booths, as it is written.” This statement is not to be understood as saying that the heads of the people sought in the law, fourteen days before the feast, for information as to what they would have to do, that they might prepare for the due celebration of the feast of tabernacles (Bertheau). The text only states that the heads of the people again betook themselves to Ezra on the second day, to receive from him instruction in the law, and that in reading the law they found the precept concerning the celebration of the festival in booths, i.e., they met with this precept, and were thereby induced to celebrate the approaching festival in strict accordance with its directions. The law concerning the feast of tabernacles, of which the essentials are here communicated, is found Lev 23:39-43. In Deu 16:13 they were only commanded to keep the feast with gladness. The particular of dwelling in booths or bowers is taken from Lev 23:43; the further details in Neh 8:15 relate to the carrying out of the direction: “He shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook” (Lev 23:43). Go to the mountain, a woody district, whence branches may be obtained. , state constructive plural of , leaf, foliage, here leafy boughs or branches of trees. , the olive, , the wild olive (oleaster), the myrtle, the palm, and branches of thick-leaved trees, are here mentioned (the two latter being also named in Leviticus). does not relate to the preparation of the booths, but to the precept that the feast should be kept in booths. In Neh 8:16 the accomplishment of the matter is related, presupposing a compliance with the proclamation sent out into all the cities in the land, and indeed so speedy a compliance that the booths were finished by the day of the feast. The object (the branches of Neh 8:15) must be supplied to from the context. They 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 open space at the water-gate (see on Neh 8:3), and the open space at the gate of Ephraim. On the situation of this gate, see rem. on Neh 3:8. The open space before it must be thought of as within the city walls. On these two public places, booths were probably made by those who had come to Jerusalem, but did not dwell there; while the priests and Levites belonging to other places would build theirs in the courts of the temple.
Neh 8:17 And the whole community that had returned from captivity (comp. Ezr 6:21) made themselves booths and dwelt in booths; for since the days of Joshua the son of Nun unto that day, had not the children of Israel done so. , so, refers to the dwelling in booths; and the words do not tell us that the Israelites had not celebrated this festival since the days of Joshua, that is, since they had taken possession of Canaan: for, according to Ezr 3:4, those who returned from captivity kept this feast in the first year of their return; and a celebration is also mentioned after the dedication of Solomon’s temple, 2Ch 7:9; 1Ki 8:65. The text only states that since the days of Joshua the whole community had not so celebrated it, i.e., had not dwelt in booths. Neither do the words imply that since the days of Joshua to that time no booths at all had been made at the celebration of the feast of tabernacles, but only that this had not been done by the whole congregation. On former occasions, those who came up to Jerusalem may have regarded this precept as non-essential, and contented themselves by keeping the feast with solemn assemblies, sacrifices, and sacrificial feasts, without making booths and dwelling in them for seven days.
Neh 8:18 And the book of the law was read from day to day. with the subject indefinite, while Ramb. and others supply Ezra. The reading of the law was only ordered at that celebration of the feast of tabernacles which occurred during the sabbatical year, Deu 31:10. The last day was the seventh, for the eighth as a did not belong to the feast of tabernacles; see rem. on Lev 23:36. like 2Ch 4:20, and elsewhere.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Joy of the People. | B. C. 444. |
13 And 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. 14 And 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: 15 And 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. 16 So 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. 17 And 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. 18 Also 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.
We have here,
I. The people’s renewed attendance upon the word. They had spent the greatest part of one day in praying and hearing, and yet were so far from being weary of that new moon and sabbath that the next day after, though it was no festival, the chief of them came together again to hear Ezra expound (v. 13), which they found more delightful and gainful than any worldly pleasure or profit whatsoever. Note, The more we converse with the word of God, if we rightly understand it and be affected with it, the more we shall covet to converse with it, and to increase in our acquaintance with it, saying, How sweet are thy words unto my mouth! Those that understand the scriptures well will still be desirous to understand them better. Now the priests and the Levites themselves came with the chief of the people to Ezra, that prince of expositors, to understand the words of the law, or, as it is in the margin, that they might instruct in the words of the law; they came to be taught themselves, that they might be qualified to teach others. Observe, 1. Though, on the first day, Ezra’s humility had set them on his right hand and on his left, as teachers with him (Neh 8:4; Neh 8:7), yet now, they being by trial made more sensible than ever of their own deficiencies and his excellencies, on the second day their humility set them at Ezra’s feet, as learners of him. 2. Those that would teach others must themselves receive instructions. Priests and Levites must be taught first and then teach.
II. The people’s ready obedience to the word, in one particular instance, as soon as they were made sensible of their duty therein. It is probable that Ezra, after the wisdom of his God that was in his hand (Ezra vii. 25), when they applied to him for instruction out of the law on the second day of the seventh month, read to them those laws which concerned the feasts of that month, and, among the rest, that of the feast of tabernacles, Lev 23:34; Deu 16:13. Ministers should preach not only that which is true and good, but that which is seasonable, directing to the work of the day in its day. Here is, 1. The divine appointment of the feast of tabernacles reviewed, Neh 8:14; Neh 8:15. They found written in the law a commandment concerning it. Those that diligently search the scriptures will find those things written there which they had forgotten or not duly considered. This feast of tabernacles was a memorial of their dwelling in tents in the wilderness, a representation of our tabernacle state in this world, and a type of the holy joy of the gospel church. The conversion of the nations to the faith of Christ is foretold under the figure of this feast (Zech. xiv. 16); they shall come to keep the feast of tabernacles, as having here no continuing city. This feast was to be proclaimed in all their cities. The people were themselves to fetch boughs of trees (they of Jerusalem fetched them from the mount of Olives) and to make booths, or arbours, of them, in which they were to lodge (as much as the weather would permit) and to make merry during the feast. 2. This appointment religiously observed, Neh 8:16; Neh 8:17. Then we read and hear the word acceptably and profitably when we do according to what is written therein, when what appears to be our duty is revived after it has been neglected. (1.) They observed the ceremony: They sat in booths, which the priests and Levites set up in the courts of the temple; those that had houses of their own set up booths on the roofs of them, or in their courts; and those that had not such conveniences set them up in the streets. This feast had usually been observed (2Ch 5:3; Ezr 3:4), but never with such solemnity as now since Joshua’s time, when they were newly settled, as they were now newly re-settled in Canaan. That man loves his house too well that cannot find in his heart to quit it, awhile, in compliance either with an ordinance or with a providence of God. (2.) They minded the substance, else the ceremony, how significant soever, would have been insignificant. [1.] They did it with gladness, with very great gladness, rejoicing in God and his goodness to them. All their holy feasts, but this especially, were to be celebrated with joy, which would be much for the honour of God, and their own encouragement in his service. [2.] They attended the reading and expounding of the word of God during all the days of the feast, v. 18. They improved their leisure for this good work. Spare hours cannot be better spent than in studying the scriptures and conversing with them. At this feast of tabernacles God appointed the law to be read once in seven years. Whether this was that year of release in which that service was to be performed (Deu 31:10; Deu 31:11) does not appear; however they spent all the days of the feast in that good work, and on the eighth day was a solemn assembly, as God had appointed, in which they finished the solemnity the twenty-second day of the month, yet did not separate, for the twenty-fourth day was appointed to be spent in fasting and prayer. Holy joy just not indispose us for godly sorrow any more than godly sorrow for holy joy.
Fuente: Matthew Henry’s Whole Bible Commentary
Feast of Tabernacles, Verses 13-18
The exposition of the law continued on the second day of the month. The example for the people was set by the readiness with which the chief men and the priests and Levites came together to Ezra’s Bible school. Even they realized there was much they could learn from the pious and learned scribe. In the course of their learning they heard about the directions God had given for the feast of tabernacles, or booths as they are called here.
This was the last festival of the Jewish year and was to be a joyous occasion of thanksgiving in commemoration of the Lord’s preservation of them while in their wilderness journey from Egypt. It also looked forward to the happy time when their Messiah would come and establish the kingdom anew, to rule over it Himself. The law directed them to go into the mountains and take branches of the various trees native to the land and use them to build temporary brush shelters on the flat roofs of their houses in which to live in the week of the festival. Those whose houses might not have been appropriate for building the booths could erect booths for themselves in the courtyard, or even in the courtyard of the temple itself and the streets of the city.
The translation of the tree-names seems to be accurate, except for that translated “pine branches.” The real meaning is, unknown. The NASB translates it “wild olive branches;” NKJV “branches of oil trees.” The reference to “thick trees” simply means those with leafy foliage.
The people wholeheartedly complied with the directions of the law in gathering the branches and constructing the leaf-houses for the feast of tabernacles. Here they remained for the seven days of the feast It had not been so kept for many centuries, not since the lifetime of Joshua their great leader in the conquest of the land. Every day during this time Ezra read in the law of God to the celebrants. On the eighth day they met in a solemn assembly to worship and praise the Lord for His goodness to them. It was a great time of revival, for when people obey the Lord it brings them near to Him and His blessing (Jas 4:8).
Lessons from chapter 8: 1) God’s people should willingly gather at stated times to hear His Word; 2) children and youth also need to assemble the hear the Word preached; 3) able teachers are to be employed in explaining the Word; 4) instead of mourning over past failures, it is better to rejoice for continued opportunity; 5) it is good to look back and rejoice in the past blessings of the Lord.
Fuente: Garner-Howes Baptist Commentary
3. The Feast of Tabernacles, or Booths, is rediscovered.
TEXT, Neh. 8:13-18
13
Then on the second day the heads of fathers households of all the people, the priests, and the Levites were gathered to Ezra the scribe that they might gain insight into the words of the law.
14
And they found written in the law how the LORD had commanded through Moses that the sons of Israel should live in booths during the feast of the seventh month.
15
So they proclaimed and circulated a proclamation in all their cities and in Jerusalem, saying, Go out, to the hills., and bring olive branches, and wild olive branches, myrtle branches, palm branches, and branches of other leafy trees, to make booths, as it is written.
16
So the people went out and brought them and made booths for themselves, each on his roof, and in their courts, and in the courts of the house of God, and in the square at the Water Gate, and in the square at the Gate of Ephraim.
17
And. the entire assembly of those who had returned from the captivity made booths and lived in them. The sons of Israel had indeed not done so from the days of Joshua the son of Nun to that day. And there was great rejoicing.
18
And he read from the book of the law of God daily, from the first day to the last day. And they celebrated the feast seven days, and on the eighth day there was a solemn assembly according to the ordinance.
COMMENT
Neh. 8:13 describes a more restricted session the following day, not for the total assembly but for the heads of households or clans, the priests, and the Levites: those leaders, both religious and secular, who would need to know the laws so that they could enforce or apply them. Ezra was their special instructor.
According to Neh. 8:14, it was at this point that they discovered a detail which had been overlooked for many centuries (cf. Neh. 8:17) concerning the Feast of Booths, which began on the fifteenth day of the seventh month. The feast itself had been kept; it is noted in particular in Ezr. 3:4; but the people had not been building their temporary living quarters out of branches, in imitation of the living accommodations during the Wilderness Wanderings, as specified in the Law (Lev. 23:40-43).
The story goes immediately in Neh. 8:15 to the gathering of foliage to begin this celebration. Some Writers[69] have expressed concern that no mention is made of the Day of Atonement, the one fast day in Israels calendar (Lev. 23:27-32), which would come on the tenth day. This does not necessarily mean that it wasnt held; there may only have been a lack of any significant departure from regular practice, thus no comment was needed.
[69] Cambridge Bible for Schools and Colleges, op. cit., p. 250.
It is also noted that the kind of branches which they were told to gather corresponds only in a general way with the instructions in Lev. 23:40; but perhaps that list was not understood to be exclusive, but only suggestive. The Law was never interpreted in an exclusivistic, legalistic manner until the Pharisees so employed it, under Roman influence.
The reader of Neh. 8:16 will be able to imagine a most unusual transformation in the appearance of Jerusalem as these leafy shelters sprang up everywhere: people constructed them on their flat roofs or in their yards; priests and Levites were probably the ones who raised theirs in the Temple courtyard; the homeless, or visitors from surrounding cities, probably filled the public square; in and around the gate on the road to Ephraim would be a natural place for the travelers to erect their booths.
Neh. 8:17 speaks of the total participation of all who had returned from the Captivity, whether they lived in Jerusalem or not. This particular feature of building brush shelters was what had not been done since Joshuas day; note the use of tents in 2Ch. 7:10. The building of a booth is a feature of Jewish celebration in America today.[70] The result of keeping Gods Law was joy.
[70] Philip S. Bernstein, What The Jews Believe, p. 35ff.
The daily reading of the Law throughout the feast is taken to indicate that this was a Sabbatical Year (Deu. 31:10 f). But, judging from the previous tone, it might have been a spontaneous thing which required no command for it to be carried out. They may have wanted to celebrate the feast in the fullest way possible. The assembly on the additional eighth day was also according to Divine pattern (Lev. 23:36).
WORD STUDIES
AMEN (Neh. 8:6 : pronounced in Hebrew the same as in English): the basic idea is of something firm, like a foundation or support or pillar of a building. A thing which is built on a firm foundation is durable and lasting. A person of this kind would be faithful; his conduct and his words would be true.
In Neh. 10:1 this same word forms the base of the word translated DOCUMENT: something confirmed and sure. UNDERSTAND (Neh. 8:2; Neh. 8:8 : Bin): separate, distinguish. It indicates discerning or understanding as they are dependent on the power of separating or distinguishing or discriminating. Intelligence and wisdom are dependent on this.
The preposition translated between is derived from this word.
SUMMARY
After the completion of the wall, the people (both men and women) gathered at a public square within the city and asked Ezra to read Gods Law to them. This was done in the Fall of the year, on the first day of their seventh month, the month which contained more religious holy days than any other. Ezra and others read and explained the Law beginning at dawn and continuing till noon. The rest of the day was occupied with feasting, sharing, and fellowship, in a spirit of joy.
The next day some of the leaders assembled with Ezra for more specific instruction, and in the process of their studies discovered a command concerning the Feast of Booths, scheduled for the middle of the month, which they had been neglecting. They gathered branches and built temporary brush shelters.
Fuente: College Press Bible Study Textbook Series
(13) The chief of the fathers.Not the vast multitude now, as the great feast was not yet.
Even to understand.To consider, or give attention to: that is, to learn the full meaning of the almost forgotten festival. The dwelling in booths had fallen into disuse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(13-18) The Feast of Tabernacles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE FEAST OF TABERNACLES, Neh 8:13-18.
13. The second day The second day of the month, the next day after the feast of the new moon. So interested had the people become in the reading of the law, that on the very next day after the feast the chief of the fathers, the principal elders and representatives of the nation, met again to continue the study of the law. There were manifest inconveniences in assembling the entire population, men, women, and children, as on the previous day, (Neh 8:2,) and so only the chief representatives came together on the second day. Along with the principal fathers came also the priests and the Levites, for it was important that all of these should know the law. Bertheau and Keil construe the words the priests and the Levites with all the people, as genitive, (with ,) after chief of the fathers; that is, chief fathers of the priests and of the Levites, as well as of all the people. According to this construction, not all the priests and Levites came, but only their chief elders or representatives. We prefer, however, to construe the words priests and Levites as subjects to the verb were gathered, and to understand that the priests and Levites assembled with the rest, not merely by their principal leaders, but in a body. It need not follow that all the priests and Levites were present, but rather the principal part of them.
Unto Ezra the scribe Who was profoundly versed in the law, and so capable of instructing all classes of the people.
Even to understand This states the purpose for which they came to Ezra. The vav, ( ,) translated even, denotes that what follows is an additional and explanatory clause. Its force may be given thus: and (their coming to Ezra was) for the purpose of giving thoughtful attention ( ) to the words of the law.
Occurrences On The Second Day Of The Seventh Month ( Neh 8:13-16 ).
The Feast of Trumpets being over, the majority of the people returned home in order to fulfil their daily work responsibilities, mainly in the fields and among the flocks and herds. This was especially necessary due to the time spent by the adult males on building the wall. But the aristocrats, priests and Levites, who did not have the same responsibilities, again gathered, on the day after the Feast, in order to hear more of the Torah and what Ezra had to say concerning it. This was in fulfilment of the role assigned to him by the king of Persia. In consequence of this they found in Lev 23:40; Lev 23:42 the requirement for all Israel to live in booths over the Feast of Tabernacles.
Neh 8:13
‘And on the second day were gathered together the heads of fathers’ (houses) of all the people, the priests, and the Levites, to Ezra the scribe, even to give attention to the words of the Law.’
The second day was the day following the Feast of Trumpets (Rams’ Horns). On that day the leaders of tribes, sub-tribes, clans and wider families gathered together with the priests and Levites to hear a further reading of the Torah and to give attention to Ezra’s expounding of it. They may well have been aroused by the previous day’s experience to recognise their need to have a greater understanding so as to guide their people. Their unanimous response indicates Ezra’s special and unique position. Even the High Priest would presumably be present.
Neh 8:14-15
‘And they found written in the Law, how YHWH had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month, and that they should publish and proclaim in all their cities, and in Jerusalem, saying, “Go forth to the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.”
These words are not specifically citing the Law, but drawing out from it its meaning. The important point learned by them was that they were to dwell in booths made of tree branches in commemoration of the time in the wilderness after Israel had been redeemed from Egypt. “You shall dwell in booths seven days — that your generation may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt” (Lev 23:42-43). The idea of proclamation is found in Lev 23:4, whilst the feast was to observed ‘in the place which YHWH your God shall choose (Deu 16:15-16). Thus the writer adds here that they were to ‘publish and proclaim in all their cities and in Jerusalem’.
The command is made in terms of the actual type of branches that they would use, given what was available in the land (which had not been available in the wilderness, thus ‘olive branches, wild olive branches, myrtle branches, palm branches and branches of thick trees’. Lev 23:40 cites ‘fruit of goodly trees, branches of palm trees and boughs of thick trees’ which would be available in the wilderness. In Neh 8:15 the ‘goodly trees’ are spelled out in detail. But note that in Leviticus they are not specifically said to be used in making the booths.
‘Go forth to the mount’, in other words, to the place which YHWH has chosen (Deuteronomy 16-15-16). Thus they were to gather to Jerusalem to build their booths. So Ezra has expanded on the ideas in Leviticus 23 and Deuteronomy 16 in order to give specific and detailed instructions concerning the building of the booths at Jerusalem.
EXPOSITION
Neh 8:13
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 morea wish to continue in the studya 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.
Neh 8:14
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.
Neh 8:15
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 Leviticusthe olive, oleaster, and myrtleare added.
Neh 8:16
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.
Neh 8:17
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 timenot 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.
Neh 8:18
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).
HOMILETICS
Neh 8:13-18
An influential congregation.
Account of a smaller gathering than that recorded in the first part of the chapter, but likely from its character to be equally or more fruitful of good.
I. THE MEETING CONVENED (Neh 8:13).
1. The congregation. Select; consisting of the principal heads of houses, priests, and Levites.
2. Their design. To study the law with a view to the better understanding of it.
3. Their teacher. The ablest doctor of the day.
II. THE DISCOVERY MADE (Neh 8:14, Neh 8:15). The law of the feast of tabernacles. Perhaps, although it had been kept on the first return from Babylon, it had been omitted in recent troublous times, or some important particulars had been neglected for want of instruction in the law. Now they come face to face with the original precepts.
III. THE OBEDIENCE RENDERED (Neh 8:16-18). The chiefs doubtless proclaim the law to the people (Neh 8:15), and these obey it. So the feast was kept
1. By each and all.
2. With exactness. Such as had not been known since the days of Joshua.
3. With gladness.
4. With daily reading of the book of the law. It was thus a very pleasant and profitable week.
Lessons:
1. The value of well-instructed rulers and ministers of religion. Especially of such as are well instructed in Holy Scripture. An ignorant clergy is one of the greatest evils, and scarcely less a clergy learned in everything but the Bible, the teaching of whose truths is their main business. “They be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.” But it is an omen of good when pastors and teachers are diligent students of the word, availing themselves of the assistance of the ablest scholars of the time, and thus becoming “instructed unto the kingdom of heaven,” “able to teach others also.”
2. The careful student of God’s word is rewarded by important discoveries. He will find truths, precepts, and promises which are new to him, or come with all the freshness and force of a new revelation, to correct his beliefs or his conduct, or to give him new comfort and joy. The Bible is an inexhaustible mine of eternal treasures. It will repay the constant study of a life.
3. A condition of external peace and settlement is eminently favourable to the study and general practice of God’s law. These Jews could turn their serious attention to the instructions and ordinances of their law now that they were safe from the assaults of their enemies. We cannot be too thankful in this view for the quiet times we enjoy, nor too earnest in promoting to the utmost of our power the peace and mutual good will of all nations.
4. God is to be worshipped and his ordinances observed according to his own directions.
5. The celebration of Divine ordinances promotes, and should be with, gladness. The gladness of gratitude for Divine favours, the joy of a good conscience which obedience brings, the joy of mutual love and fellowship, the joy of hope, etc. Happy the people who thus unite in the service of God.
HOMILIES BY W. CLARKSON
Neh 8:13-18
Keeping the feast.
“On the second day,” the day after the great and affecting assembly of all the citizens, came together a representative company, “the chief of the fathers of all the people” (Neh 8:13), beside the priests and Levites, to “understand” or consider the law, that they might encourage all the children of Israel to a regular and faithful observance of it. This gathering led at once to
I. AN ACT OF REVIVED AND REJOICING OBEDIENCE. For “they found written in the law that the children of Israel should dwell in booths in the feast of the seventh month” (Neh 8:14). They came upon the commandment recorded in Lev 23:1-44; enjoining the observance of the feast of tabernacles or booths. This must have fallen partially, if not wholly, into disuse, though we know from Ezr 3:4 that this feast was celebrated as late as the time of Zerubbabel. Now, however, under the impulse of Nehemiah’s and Ezra’s faithful ministry, and in the glow of a religious revival, they returned to a complete and hearty observance of the ancient festival. The law required that the sacred feasts should be “proclaimed” (Lev 23:4). Giving a broad sense to the term, they took pains to proclaim it with all particularity. “In all their cities, and in Jerusalem, saying, Go forth unto the mount,” etc. (verse 15). And there was a general and hearty response. “The people went forth, and brought them, and made themselves booths” (verse 16); “all the congregation of them that were come again out of the captivity made booths, and sat under them” (verse 17). Moses commanded that once in seven years the law should be read” before all Israel in their hearing” (Deu 31:11). Whether this was the seventh year or not, the injunction of Moses was obeyed. They were in the mood to do allmore rather than lessthat was enjoined, and “day by day, from the first day unto the last day, he (Ezra) read in the book of the law of God” (verse 18). There had been no such celebration of the feast since the days of Jeshua (verse 17), “and there was very great gladness.” Now we learn from this that
1. It is possible for a nation (or a Church) with the Bible in its keeping to allow plain duties to fall into disregard.
2. That this negligence is due to a blameworthy inattention to the word of God. The Bible is too much on the shelf, too little in the hand.
3. That a return to obedience, especially to a hearty and general (unanimous) obedience, is attended with great gladness of heart.
(1) Devout study,
(2) earnest obedience,
(3) reverent joythese are successive steps in a true revival.
II. A COMMEMORATIVE SERVICE. The feast of tabernacles was essentially commemorative. “That your generation may know that I made the children of Israel to dwell in booths when I brought them out,” etc. (Lev 23:43). It was well indeed that the children of the captivity should have their attention called to past days of exile. It would do them good, as it did their fathers, to look back and think what God had done unto them and for them. How he had humbled them, and how he had redeemed them. Thus they would think of two things
(1) past sorrows, not to be renewed, from which God had graciously delivered them; and
(2) past sins, never to be repeated, which God had mercifully forgiven them. One thought would lead to thankfulness, and the other to consecration; both to sacred joy. The recalling by our minds of past evils out of which God has led us, and past errors and wrongdoings which he has blotted out, will confirm our hearts in their gratitude and devotion.
III. AN OPPORTUNITY OF INSTRUCTION IN SACRED THINGS. Whether the Jews felt bound to observe Deu 31:10, or whether the reading of the law from day to day was optional on their part (the latter is the more probable), we have them associating instruction with ceremonial observance. We should turn all occasions into opportunities of “inquiring the way of the Lord more perfectly,” of becoming “filled with the knowledge of his will in all wisdom and spiritual understanding increasing in the knowledge of God” (Col 1:9, Col 1:10).C.
HOMILIES BY R.A. REDFORD
Neh 8:13-18
Restoration of the feast of tabernacles in its plenitude.
I. A NOTABLE INSTANCE OF NEGLECT. The commandment was plainly written, but “since the days of Jeshua the son of Nun the children of Israel had not done so.“ How much they lost?gladness, fellowship, help to their remembrance of Divine mercy, food of faith. We should follow the directions of God’s book without question. Much yet to break forth from the written pages.
II. An illustration of the DEPENDENCE OF GOD‘S PEOPLE ON ONE ANOTHER. The council of “fathers, priests, Levites, and Ezra the scribe gathered together to understand the words of the law.” All cannot pursue the same inquiries. The progress of the Church is greatly advanced by the consecration of some to the study of the Scriptures. All councils and conferences should be held with a practical end in view, to understand in order to reformation of life and manners. Much of the deliberation of learned men has failed of God’s blessing because it has been merely speculative or controversial. We can scarcely doubt that Ezra was the leading spirit. One eminent man of God can wonderfully animate and direct his Church in great crises. The true leader will never despise counsel, but be only primus inter pares.
III. A TYPICAL REPRESENTATION OF THE BELIEVING LIFE OF GOD‘S PEOPLE. The festival in the green booths fetched from the mount.
1. Grateful memory and pilgrim expectation.
2. Free fellowship and happy intercourse, with Jerusalem as the centre. Church life ought to be real root of all other life. We go from our own cities to Jerusalem, and return with the sanctity of the feast, to be distributed over all the common ways and facts of an every-day existence.
3. Consecrated seasons, festival times, needed in all service of God. For the heart must be lifted up that the hands may be kept busy. Function of praise in the life. They of the captivity do well to recognise one another in their freedom. God invites us to turn nature into joy. Consecrate the very trees to him. Rejoice under the open heaven in his loving-kindness. Connect his holy mount with the simple tent that covers our head. He waits not for splendid ritual or temple, but delights in the homely praise of those who spread the beauty of his name over all the earth.R.
(13) And 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.
How blessed is it to follow up the sabbath day’s employment in the study of God’s word with the next day’s attention, bringing to remembrance what we then heard. When the parlour or the kitchen, or those who have neither, make the chamber an echo to the sanctuary, and rehearse among their household, or their friends, or acquaintance, what they heard on the preceding sabbath concerning Jesus. And what encouragement is there to this in God’s blessed word! The prophets tells us that they that feared the name of the Lord were often talking one to another; and the Lord hearkened and heard it. And the Evangelist tells us that while the disciples of Jesus were talking of him by the way, Jesus himself drew near and went with them. Luk 24:15 . Reader! depend upon it, when Jesus, in the sweetness and preciousness of his name, is in the mouth and upon the lips, from the abundance of the heart awakened by grace, the Lord will bless such edifying conversation, and impart greater degrees of knowledge both to speaker and hearer. See Mal 3:16-17 ; Luk 24:14-15 .
Neh 8:13 And 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.
Ver. 13. And on the second day ] The next day after they had heard the law expounded, but were not so well satisfied in some points or cases: they “follow on to know the Lord,” Hos 6:3 . Divine knowledge is as a great lady, that will not easily be acquainted with us but upon further suit, Pro 2:3-4 .
Were gathered together the chief of the fathers, &c.
The priests, and Levites
Unto Ezra the scribe
Even to understand the words of the law NASB (UPDATED) TEXT: Neh 8:13-18
13Then on the second day the heads of fathers’ households of all the people, the priests and the Levites were gathered to Ezra the scribe that they might gain insight into the words of the law. 14They found written in the law how the LORD had commanded through Moses that the sons of Israel should live in booths during the feast of the seventh month. 15So they proclaimed and circulated a proclamation in all their cities and in Jerusalem, saying, Go out to the hills, and bring olive branches and wild olive branches, myrtle branches, palm branches and branches of other leafy trees, to make booths, as it is written. 16So the people went out and brought them and made booths for themselves, each on his roof, and in their courts and in the courts of the house of God, and in the square at the Water Gate and in the square at the Gate of Ephraim. 17The entire assembly of those who had returned from the captivity made booths and lived in them. The sons of Israel had indeed not done so from the days of Joshua the son of Nun to that day. And there was great rejoicing. 18He read from the book of the law of God daily, from the first day to the last day. And they celebrated the feast seven days, and on the eighth day there was a solemn assembly according to the ordinance.
Neh 8:13 on the second day, the heads of the fathers’ households of all the people The first day of Tishri was a general assembly, but the second day was a special day of training for the elders and leaders of the people that they might instruct their own tribal groups and clans in the Law of Moses.
Neh 8:14 They found written in the Law how the LORD. . .the feast of the seventh month The Feast of Tabernacles or Booths is discussed in Exo 23:16; Exo 34:22; Lev 23:39-44; Num 29:12-40; Deu 16:13-15.
Neh 8:15 A helpful book on identifying flowers, crops, and trees in Palestine is Fauna and Flora of the Bible in the Help for Translators series from the United Bible Societies (ISBN 0-8267-0021-7).
go This VERB (BDB 422, KB 425) is a Qal IMPERATIVE.
bring This VERB (BDB 97, KB 112) is a Hiphil IMPERATIVE.
Neh 8:17 The Feast of Booths had been celebrated (cf. 2Ch 7:8; 2Ch 8:13; Ezr 3:4; Hos 12:9), but possibly the booths had not been a regular or required aspect of the feast.
Neh 8:18 he read from the Book of the Law daily. . .on the eighth day there was a solemn assembly according to the ordinance This shows that the Feast of the Tabernacle was an eight day feast, with the eighth day having special significance (cf. Num 29:35). This seems to relate to Jesus’ words in Joh 7:37.
The Syriac has they read instead of he read.
The Discussion Questions for this chapter are included with those in Nehemiah 9.
chief = heads.
Neh 8:13-18
Neh 8:13-18
REGARDING THE SECOND DAY OF THE SEVENTH MONTH
“And on the second day were gathered together the heads of fathers’ houses of all the people, the priests, and the Levites unto Ezra the scribe, even to give attention to the words of the law. And they found written in the law, how that Jehovah had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month; and that they should publish and proclaim it in all their cities, and in Jerusalem, saying, Go forth into the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees to make booths, as it is written. So 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 broad place of the water gate, and in the broad place of the gate of Ephraim. And all the assembly of them that had come again out of the captivity made booths, and dwelt in 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. Also 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 ordinance.”
The prominent thing in this paragraph is the thirst of the people to hear the word of God. “Once let the sweetness of the Divine Word be tasted, and there springs up in the heart instantly a desire for more, like that feeling of the Psalmist who wrote, `Oh how love I thy law! It is my meditation all the day’ (Psa 119:97).” Not only did the people come to hear Ezra read the law on that following day, but also on every day throughout the Feast of Tabernacles (Neh 8:18).
Lev 23:42 had commanded the children of Israel to dwell in booths during this celebration. However, some scholars seem to be perturbed over the fact that some of the instructions mentioned here “are not found in any existing Scripture,”[18] but that is no problem whatever. The words, “As it is written,” and the statement that all was done, “According to the ordinance” (Neh 8:18) leave no room to doubt that at that time such instructions were available. The fact that imperfections in the text, or even the loss of portions of God’s Word in that period, might indeed have left us ignorant of some things should neither surprise nor distress us. We can trust what Nehemiah wrote here.
“Since the days of Jeshua (Joshua) the son of Nun unto that day had not the children of Israel done so” (Neh 8:17). This statement may be an interrogative; and if so, it is a declaration that the children of Israel had observed the Feast of Tabernacles (also called the Feast of Booths) from the days of Joshua till the occasion in this chapter, the Scriptural citings of celebrations in the days of both Solomon and Zerubbabel being proof enough of the truth of the sentence read as an interrogative; but, the critics find it much more delightful to read it as a dogmatic declaration to be cited at once as `a contradiction,’ `an error,’ `an oversight’ or some other euphemism for a falsehood. Oesterley, for example, noted that, “These words are not in accordance with other passages of Scripture; for this feast had been observed by Solomon (2Ch 7:8; 2Ch 8:13) and by Zerubabel (Ezr 3:4). It is an `oversight’ of the chronicler’s.”
Even if the sentence is accurately understood as declarative, the meaning then would be as stated by Rawlinson: “This cannot mean that there had been no celebration of this feast since the days of Joshua, nor even that there had been no occasion of it marked by their dwelling in booths, but only that there had not been so joyous and general a celebration of it. A similar statement is made of Josiah’s celebration of the Passover.”
A number of other very able scholars are in full agreement with Rawlinson. “It is not the intention of the writer to state that the Feast of Tabernacles had not been kept since the days of Joshua until this occasion, but that there had been no such celebration as this since the times of Joshua.” Likewise, Keil wrote that, “The text only states that since the days of Joshua, the whole community had not so celebrated it.”
E.M. Zerr:
Neh 8:13. Having been informed about part of the law, the people came together the next day to get more details.
Neh 8:14. The next thing they learned was about the feast of tabernacles instituted in the law of Moses. That is found in Lev 23:40-43, where the purpose of the feast is given. It was to commemorate the fact that Israel had to dwell in tents while going through the wilderness, due to their irregular times for traveling.
Neh 8:15. The period was observed by cutting branches from several kinds of trees and setting them up into booths. The original for this word is defined in the lexicon of Strong, “a hut or lair.” The branches were stood up in something like the form of an Indian tepee, thus making a sort of rude and temporary shelter. It was their dwelling for 7 days of the feast, the entire length of that institution. This practice would make them appreciate the permanent homes they had in Palestine, through contrast with the tents they had had to depend on exclusively for 40 years.
Neh 8:16. There was a general movement of the people to celebrate the great occasion. The different places mentioned were those of convenience for the putting up of such shelters. The houses had fiat roofs which would make suitable places for them. The courts were the spaces surrounding them, similar to the “yards” or lawns of modern homes. Some selected the streets near the various gates of the city. After getting these booths or brushy tepees set up, the devout Jews lived in them 7 days.
Neh 8:17. The writer goes back to the days of Joshua for his comparison. Since his time the Jews had not done as complete a job of keeping the feast as they did this time under the influence of Nehemiah and Ezra. The experiences of the long captivity had taught them many lessons, and among them was that of appreciation for the blessing of being at liberty in their own land. That appreciation put them in the frame of mind to be “hungry and thirsty for righteousness,” and to dig further into the divine law to see what duties were there required that they had been missing.
Neh 8:18. The feast lasted 7 days according to the law. During that time they had the law read to them. The day following the feast was a special one. Solemn assembly means a holy or sabbath day. Keeping it according to the manner means according to the ordinances in Lev 23:36. It will be well for the student to read carefully the entire 23rd chapter of Leviticus and see the connection with regard to what constituted a holy or sabbath day. In that chapter it can be clearly seen that holy days and sabbath days are the same.
the second: 2Ch 30:23, Pro 2:1-6, Pro 8:33, Pro 8:34, Pro 12:1, Mar 6:33, Mar 6:34, Luk 19:47, Luk 19:48, Act 4:1, Act 13:42
to understand the words of the law: or, that they might instruct in the words of the law, Neh 8:7, Neh 8:8, Luk 24:32, 2Ti 2:24, 2Ti 2:25
Reciprocal: Deu 31:11 – shalt read Deu 33:10 – They shall teach 2Ch 7:8 – kept 2Ch 17:7 – to teach Ezr 7:6 – scribe
Neh 8:13. On the second day were gathered to him the chief of the fathers, the priests, &c. Thus manifesting both humility and serious godliness, in that they chose rather to confess their ignorance, in order that they might be instructed, than vainly to pretend to more knowledge than they had, and were more careful to learn and practise their duty than to preserve their reputation with the people. To understand the words of the law That they might obtain a more perfect knowledge of some things, which they had heard, and partly knew before, and so might instruct the people in them.
Neh 8:13-18. Celebration of the Feast of Tabernacles.The further reading of the Law and its more minute study show that this is just the time at which the Feast of Tabernacles ought to be celebrated; the people, who are apparently quite ignorant of this feast, forthwith proceed to celebrate it.
Neh 8:14. they found written in the law: see Exo 23:26, Lev 23:39-43, Num 29:12-38, Deu 16:13-15.
Neh 8:17. for since . . . done so: these words are not in accordance with other passages of Scripture, for this feast had been observed by Solomon (2Ch 7:8; 2Ch 8:13) and by Zerubbabel (Ezr 3:4). It is an oversight of the Chroniclers.
Neh 8:18. he read: i.e. one read.the eighth day: see Lev 23:36; Lev 23:39, 2Ch 7:8 f., 2Ma 10:6; in earlier days the eighth day was not kept as part of the feast.
The Feast of Tabernacles 8:13-18
Note that the spiritually revived people had an insatiable appetite to learn more about God’s Word. This is a normal outcome of true revival.
Perhaps part of what Ezra and his associates read to the people, or at least to the leaders, included Leviticus 23 (Neh 8:13). In Leviticus 23, God called on the Jews to observe the Feast of Tabernacles (Booths) on the fifteenth through the twenty-first days of the seventh month (Lev 23:34-36). This was a happy celebration that looked back to the Israelites’ years of wandering in the wilderness when they lived in booths that they made out of branches. The Contemporary English Version translators called this feast the Feast of Shelters. It also looked forward to the Israelites’ entrance into, and permanent residence in, the Promised Land. Consequently, it would have had special significance for the returned exiles who now again had entered into the Promised Land after being absent from it for years. They had come through a kind of wilderness experience themselves. They even had to travel through a literal wilderness to get back to their land.
Nehemiah did not record whether the people also observed the Day of Atonement that fell on the tenth of the same month. Probably they did, since they were restoring the other Israelite institutions. Perhaps he passed over mentioning it because the Day of Atonement was a sad day in the Jewish year. It was the only fast among Israel’s festivals wherein the people afflicted themselves in repentance for their sins. Nehemiah seems to have wanted in this chapter, and in the whole book, to emphasize the positive aspects of the restoration, namely, God’s faithfulness and the people’s joy.
The restoration community had observed the Feast of Tabernacles previously (Ezr 3:4). However, the present celebration was the most festive and well-attended one since Joshua had brought the Israelites into the Promised Land (Neh 8:17). This reflects growing joy and spiritual strength among the Jews who returned from exile.
"Let it be stressed, however, that it is joy in God. What we witness here is not the tacking on of vacuous festivity to an act of worship which is itself kept drab. The rejoicing is worship. What must be cultivated is a rejoicing together in the goodness of God." [Note: McConville, p. 120.]
The Law also prescribed the solemn assembly on the twenty-second of the month (Lev 23:36). Probably this was the day when the people would have normally renewed their commitment to God formally. It was customary in the ancient Near East for citizens to regularly make such a commitment to their lord (suzerain) in such a fashion.
"Today, even more, not just the pastors and ’experts’ but all believers should ’do theology,’ reflecting together on the application of biblical, ethical principles to every area of life. To do theology or theologize is to apply biblical principles to every aspect of life." [Note: Breneman, p. 229.]
"The sequence in chapter 8 is striking: intellectual response to the Word (Neh 8:1-8), emotional response to the Word (Neh 8:9-12), and volitional response to the Word (Neh 8:13-18)." [Note: Getz, p. 690.]
"The Word of God had a tremendous impact on the Restoration community. It pointed the people to their sin (Neh 8:9), led them to worship (Neh 8:12; Neh 8:14), and gave them great joy (Neh 8:17)." [Note: Laney, p. 104.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Complete Pulpit Commentary
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)