Nehemiah 8:17

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] Moses is not mentioned; because during his days, till Jeshua brought them into the promised land, they kept not this feast, likely.

Had not the children of Israel done so] Kept this feast they had, but not so kept it; viz, with that devotion, solemnity, and great gladness, being in so poor a case, and yet so unanimous in the work, as one man. But one would wonder that all along during the reign of David and Solomon (who gave the pattern of, and built the temple), and all those succeeding reformers, there should something be omitted about the feast of tabernacles (kept, as it is thought, by Solomon, 2Ch 7:8) till their return from Babylon; yet so it was.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Joshua’s 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 Joshua’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:17 since the days of Joshua: Although Israel had observed this festival on numerous occasions (1 Kgs 8:2; 2 Kgs 23:22; 2 Chr 7:8-10; 30:26; 35:18; Ezra 3:4), this was an exceptional celebration.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which was almost a thousand years.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Kg1 8:2, Kg1 8:65; Ch2 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 - מפרש mephorash, from פרש 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 - ושום שכל 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 - ויבינו במקרא 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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’ (haggôlah). Here the word for ‘captivity’ is sh’bhi with a possible play on the word for ‘that were come again’ (hasshâbim). 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.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Lev 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 Kg1 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Joshua’s time. Compare 2Ki 23:22; 2Ch 35:18.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Done so, with such alacrity, though they had displayed more magnificence. See the meaning of similar expressions, 4 Kings xxiii. 22. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 writer’s 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 God’s 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 God’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Done so - So, as to the manner and circumstances. They never kept this feast so joyfully, having not only the same causes of rejoicing which they formerly had, but special causes to increase their joy; 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 an holy convocation, now there was an holy convocation, and the people assembled, and attended upon the reading of the law, every day of this feast.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.