Exegetical and Hermeneutical Commentary of Nehemiah 8:17
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.
17. that were come again out of the captivity ] Compare for this expression Ezr 6:21, ‘the children of Israel, which were come again out of the captivity’ ( hagglah). Here the word for ‘captivity’ is sh’bhi with a possible play on the word for ‘that were come again’ ( hasshbim). The fullest description is given in the wording of Ezr 8:35.
since the days of Jeshua done so ] It is quite clear that the writer does not mean that the Feast of Tabernacles had never been celebrated ‘since the days of Jeshua the son of Nun’; but that the strict observance had not been carried out during all that long period. The emphasis therefore rests on ‘done so.’ See notes on Ezr 3:4, &c., where the celebration of this feast by Zerubbabel and Jeshua is described. We gather from Hos 12:9, ‘I will yet again make thee to dwell in tents, as in the days of the solemn feast,’ that tents had been commonly substituted for booths. The character of this sentence may be illustrated by the very similar description of Josiah’s Passover, 2Ki 23:22, ‘Surely there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah,’ 2Ch 35:18.
‘Jeshua.’ The only passage in the O.T. where Joshua’s name is so spelt; except in the Pentateuch and the book of Joshua, his name is only mentioned in the O.T. in Jdg 1:1; Jdg 2:6-8; Jdg 2:21; Jdg 2:23; 1Ki 16:34.
great gladness ] This corresponds to the commands in Lev 23:40, ‘And ye shall rejoice before the Lord your God seven days.’ Deu 16:14, ‘Thou shalt rejoice in thy feast;’ Deu 16:15, ‘And thou shalt be altogether joyful.’
Fuente: The Cambridge Bible for Schools and Colleges
It is not the intention of the writer to state that the Feast of tabernacles had not been kept from the time of Joshua until this occasion (see 1Ki 8:2, 1Ki 8:65; Ezr 3:4); but that there had been no such celebration as this since Joshuas time. Compare 2Ki 23:22; 2Ch 35:18.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. Since the days of Joshua] No feast of tabernacles since Joshua’s time had been so heartily and so piously celebrated. The story of the sacred fire now discovered, which had been hidden by the order of Jeremiah in a dry well, and now, some of the mud from the bottom being brought upon the altar, was kindled afresh by the rays of the sun, which suddenly broke out, though before covered with clouds, c., is worthy of no credit. Those who wish to see the detail may consult 2Mac 1:18-36.
ON the subject in Ne 8:8, I beg leave to make a few observations:-So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. The Israelites, having been lately brought out of the Babylonish captivity, in which they had continued seventy years, according to the prediction of Jeremiah, Jer 25:11, were not only extremely corrupt, but it appears that they had in general lost the knowledge of the ancient Hebrew to such a degree, that when the book of the law was read, they did not understand it: but certain Levites stood by, and gave the sense, i. e., translated into the Chaldee dialect. This was not only the origin of the Chaldee Targums, or translation of the law and prophets into that tongue but was also, in all probability, the origin of preaching from a text for it appears that the people were not only ignorant of their ancient language, but also of the rites and ceremonies of their religion, having been so long in Babylon, where they were not permitted to observe them. This being the case, not only the language must be interpreted, but the meaning of the rites and ceremonies must also be explained; for we find from Ne 8:13, c., of this chapter, that they had even forgotten the feast of tabernacles, and every thing relative to that ceremony.
As we nowhere find that what is called preaching on or expounding a text was ever in use before that period, we are probably beholden to the Babylonish captivity for producing, in the hand of Divine Providence, a custom the most excellent and beneficial ever introduced among men.
What the nature of preaching or expounding the word of God was, at this early period of its institution, we learn from the above cited text.
I. They read in the book of the law of God. – The words of God, the doctrines of Divine revelation, are the proper matter of preaching for they contain the wisdom of the Most High, and teach man the things which belong to his peace and happiness.
II. They read distinctly – mephorash, from parash, to expand; they analyzed, dilated, and expounded it at large, showing the import and genuine meaning of every word.
III. They gave the sense – vesom sechel, they put weight to it; showed its value and utility, and how intimately concerned they were in all that was revealed: thus applying verbal criticism, and general exposition to their true and most important purposes.
IV. They caused them to understand the reading – vaiyabinu bammikra: and they understood-had a mental taste and perception of the things which were in the reading, i. e., in the letter and spirit of the text. Thus they knew the Divine will, and approved the things that were more excellent, being (thus) instructed out of the law, Ro 2:18.
This was the ancient method of expounding the word of God among the Jews; and this mode is still more necessary for US: –
1. Because the sacred writings, as they came from God, are shut up in languages no longer vernacular; and no translation ever did or ever can reach the force of the original words, though perhaps our own in general, comes nearest to this of all versions, whether ancient or modern.
2. Ninety-nine out of a hundred know nothing of these languages; and consequently cannot, of themselves, reap all the requisite benefit from reading the Scriptures.
3. Sacred things are illustrated in the Bible by a reference to arts and sciences, of which the mass of the people are as ignorant as they are of the original tongues.
4. Provincial customs and fashions are mentioned in these writings, which must be understood, or the force and meaning of many texts cannot be comprehended.
5. There is a depth in the word of God which cannot be fathomed except either by Divine inspiration, or by deep study and research, for which the majority of the people have no time.
6. The people in general trust to the piety, learning and abilities of their ministers, and maintain them as persons capable of instructing them in all the deep things of God; and believing them to be holy men, they are confident they will not take their tithes, their food, and their raiment, under a pretence of doing a work for which they have not the ordinary qualifications. Where there is not such preaching as this, the people “sit in darkness, and in the valley of the shadow of death;” sinners are not converted unto God; neither are believers “built up on their most holy faith.”
Reader-Art thou a Christian minister? Dost thou feed the flock of God? Let thy conduct, thy conscience, and the fruits of thy ministry answer for thee.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For since the days of Jeshua, or, surely since the days, as the Hebrew chi is oft used, as hath been noted before. For the following words seem not so much to give a reason of what was last said or done concerning their dwelling in booths, as to contain the holy writers reflection upon the present celebration of this feast.
Had not the children of Israel done so; either,
1. So as to the matter or substance of the thing. So it implies that all this while the feast of tabernacles was not observed; which seems altogether improbable, considering how expressly this was commanded to be celebrated, Le 23, &c, and what excellent kings, and priests, and prophets there had been within that time, such as were persons of great understanding, and most expert and studious in Gods word, and therefore could not be ignorant of so plain a duty; and withal so thoroughly pious, and careful, and zealous for God, and the observation of his law and worship, and some of them commended for their universal obedience to all Gods commands; and therefore would not be guilty of so gross a neglect. Besides, that this feast was observed is sufficiently implied in 1Ki 8:2,65; 2Ch 7:9, and is particularly expressed Ezr 3:4. Or rather,
2. So, as to the manner and circumstances. They never kept this feast so joyfully, as the next words declare, having not only the same causes of rejoicing which they formerly had, but some special causes to increase their joy, to wit, the remembrance of their stupendous deliverance, both out of the land of their captivity, and out of the hands of their wicked and malicious neighbours ever since their return, and especially now when they were new building the walls of Jerusalem: they never kept it so solemnly and religiously; for whereas at other times only the first and last day of that feast were celebrated with a holy convocation, Lev 23:35,36; Joh 7:37, now there was a holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast, as is noted in the next verse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. since the days of Jeshua . . .had not the children of Israel done soThis national feast hadnot been neglected for so protracted a period. Besides that it isimpossible that such a flagrant disregard of the law could have beentolerated by Samuel, David, and other pious rulers, its observance issufficiently indicated (1Ki 8:2;1Ki 8:65; 2Ch 7:9)and expressly recorded (Ezr 3:4).But the meaning is, that the popular feelings had never been raisedto such a height of enthusiastic joy since the time of their entranceinto Canaan, as now on their return after a long and painfulcaptivity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And all the congregation of them that were come again out of captivity made booths,…. These came to Jerusalem, and made them booths there; for there only was this feast kept, see Joh 7:2,
and sat under the booths; there they dwelt during the seven days of it, in commemoration of their ancestors dwelling in booths in the wilderness, see Le 23:42
for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so; Joshua observed it, when be had brought and settled the people of Israel in the land of Canaan; and it had been observed since, before this time, as appears from 1Ki 8:2 Ezr 3:4; but not so, with such exactness, with such zeal and affection, with such a regard to the law of God, as to read it every day of the feast, as in the next verse, and with such joy and gladness; wherefore there is no reason to suspect a corruption in the text, as a learned man w does, who supposes that Joshua is put for Josiah:
and there was very great gladness; that they were restored unto and settled in their land, had the book of the law, and the knowledge of it, and were directed and enabled to observe it.
w Delancy’s Life of King David, vol. 1. p. 395. marg.
Fuente: John Gill’s Exposition of the Entire Bible
(17) The children of the captivity.The pathos of this designation is evident here.
Done so.Though the feast had been kept (1 Kings 8; Ezra 3), it had never thus been kept with universal dwelling in booths.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Since the days of Joshua had not the children of Israel done so The emphasis is on so. The feast of tabernacles had often been observed since the time of Joshua, but not in such a way as on this occasion, when all the congregation made booths, and sat under the booths. “The words do not imply,” says Keil, “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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Neh 8:17. Since the days of Jeshua the son of Nun, &c. It can hardly be thought that this festival had never been observed since Jeshua’s time, because we read in the book of Ezra, that it was kept at their return from Babylon; but the meaning is, that the joy since that time had never been so great as it was upon this occasion; for which the Jews themselves assign this reason, that in the days of Jeshua they rejoiced, because they had gotten possession of the land of Canaan; and now they equally rejoiced, because they were restored and quietly settled in it, after they had been long cast out of it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Neh 8:17 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.
Ver. 17. Made booths, and sat under the booths ] See Neh 8:14-16 . They that turn this history into mystery make an allusion of it, 1. To Christ, as dwelling in our flesh. 2. To Christians, as travelling toward heaven, and having here no settled habitation, Heb 11:13 .
For since the days of Jeshua
Had not the children of Israel done so
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jeshua. Another spelling of Joshua.
not . . . done so. 2Ch 8:13 speaks only of the offerings required by the Law, which Solomon offered. Nothing is said there of what the People did; so that there is no “discrepancy”, as is alleged.
Israel. See note on 1Ki 12:17.
Fuente: Companion Bible Notes, Appendices and Graphics
for since the days of Jeshua
It is not meant that there had not been some formal observance of the feast of tabernacles (cf) 2Ch 8:13; Eze 3:4, but that the people had not dwelt in booths since Joshua’s days.
Fuente: Scofield Reference Bible Notes
sat under: Joh 1:14, Heb 11:9, Heb 11:13
Jeshua: Jos 1:1, Joshua, Heb 4:8, Jesus
had not: 2Ch 7:8-10, 2Ch 8:13, Ezr 3:4
done so: 2Ch 30:26, 2Ch 35:18
there was: 1Ch 29:22, 2Ch 7:10, 2Ch 30:21-23
Reciprocal: Neh 12:27 – gladness Jer 30:19 – out
Fuente: The Treasury of Scripture Knowledge
Neh 8:17. Since the days of Jeshua, had not the children of Israel done so The meaning here cannot be that this festival had never been observed since Joshuas time, because we are informed, (Ezr 3:4,) that it was kept at their return from Babylon; but the joy, since that time, had never been so great as it was now, for which the Jews themselves, says Dr. Dodd, assign this reason; that in the days of Joshua they rejoiced, because they had gotten possession of the land of Canaan; and now they equally rejoiced, because they were restored and quietly settled in it, after they had been long cast out of it. Or, we should rather say, they not only had the same causes for rejoicing which they formerly had, but special causes to increase their joy. To this Poole adds, They never, since Joshuas time, kept this feast so solemnly and religiously: for whereas, at other times, only the first and last day of that feast were celebrated with a holy convocation, now there was a holy convocation, and the people assembled, and attended upon the reading of the law every day of this feast.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:17 And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the {i} days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.
(i) Which was almost a thousand years.