Nehemiah 8:3

Neh 8:3 And he read therein before the street that [was] before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law.

Ver. 3. And he read therein] As a scribe, he wrote the law; and as a priest, he read and expounded it. This was Christ’s own custom, Luk 4:16, and the Jews’, Act 13:15; Act 13:27; Act 15:21, and is still to this day; one lesson is ever read out of the law in their public meetings; and another out of the prophets correspondent to the former in argument. The Holy Scripture is called Mikre, the reading of Neh 8:9, because it ought to be read to all; and the word, as if all the use of our ears were to hear this word.

From the morning until midday] This was a great while; five or six hours together they spent in holy duties, whereas the most amongst us think long of an hour; they sit as it were in the stocks whiles they are hearing the word read or preached, and come out of the church when the tedious sermon runneth somewhat beyond the glass, like prisoners out of a jail.

And the ears of the people were attentive to the book] Heb. Were to the book of the law; which phrase importeth both their attention and affection to what they heard delivered. They drew up the ears of their souls to the ears of their bodies; and so one sound pierced both. See the like Luk 19:48, they hung upon Christ’s holy lips, as loth to lose any part of that precious language. The Jews at this day, though they give very great outward respect to their Torah, or book of the law (carrying it about their synagogue at the end of service in procession, and the like), yet for any show of attention or elevation of spirit I could never discern (saith one that had been much amongst them), but they are as reverend in their synagogues as grammar boys are at school when their master is absent.

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 8:3. He read therein, from the morning until mid-day — In the Hebrew, the words are, from the light, that is, from the break of day, or the sun-rising, until noon: Then, it is likely, they went to take some refreshment, it being a festival, and a day of great rejoicing.

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

8:3 The timeframe from early morning until noon provided about six hours for reading and interpreting (8:7-8). • understand (see also 8:2, 8, 12): This was not just a ritual reading of the law. It included explanations, insight, and application.

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

This declareth the great zeal, that the people had to hear the word of God.

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

(3) From the morning.—From daylight. The Book of the Law must have been a comprehensive one. Out of it Ezra and his companions read hour after hour, selecting appropriate passages.

And the ears of all the people . . . unto the book.—A general statement; the detail now follows.

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

3. before the street] R.V. before the broad place. The ‘broad place’ was before the water-gate; Ezra read before the broad place. In each case the preposition seems to mean on the W. side, i.e. in front of looking eastward. The Vulgate ‘in plateâ.’ The LXX. omits the reference to the locality in this verse.

from the morning] R.V. from early morning. Marg. Heb. from the light. The process of reading ‘from morn till midday’ is explained in the following verses (4–8). It was not consecutive reading for seven hours. Ezra had others standing by to relieve him: the reading was also interrupted by exposition.

before] R.V. in the presence of. A different preposition from that used earlier in the verse.

attentive unto the book of the law] Vulgate ‘erectæ ad librum.’

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 he read therein,.... Some passages in it, here and there, which it was necessary the people should have knowledge of; for it can hardly be thought be began and read on just in the order in which it was: this he did

before the street; at the top of it, at one end of it:

that was before the water gate; which looked directly to that:

from the morning until midday; from the rising of the sun to noon, so that he must read six hours; but very probably was relieved at times by the men with him, after mentioned:

before the men and the women, and those that could understand; see Neh 8:2,

and the ears of all the people were attentive unto the book of the law; to the hearing of it read, and to the things contained in it; hence Maimonides (h) gathers, that as soon as the reader begins the reading of the law, it is not lawful to speak about anything, not even the constitutions of the law, but silently to attend to what is read.

(h) Hilchot Tephillah, c. 12. sect. 9.

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

In plainly. Protestants, "therein, before the street." (Haydock) --- Esdras probably read select pieces from Leviticus, &c., but principally from Deuteronomy. (Menochius)

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).

3. He read… from the morning until midday — Relieved and assisted at times by the priests and Levites beside him.

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

From the morning until midday. Or, "from daylight." He began as soon as it was light enough, and read on (he and his assistants ver. 7) till noon, that is, for six hours or more. The reading appears to have been varied by occasional exposition (vers. 7, 8). The ears of all the people were attentive. Though there is no word in the Hebrew for "attentive," yet the meaning is quite correctly given: "the ears of all the people were to the book" & Ntilde; fixed on that, and on nothing else.

Attentive hearers.

"The ears of all the people were attentive unto the book of the law." Literally, and more expressive, "were unto the book of the law," as if their ears had been directed towards the book. A state of things very different from that which prevails in many congregations, especially during the reading of the Scriptures. It is worth considering how devout attention may be secured. Doubtless much depends on the reader or preacher. It is impossible to attend to some men. Those who officiated on the occasion referred to in the text are good models, as to the distinctness of their utterance and the pains they took to give the sense, etc. As to the hearers, they will acquire the habit of fixed and sustained attention by care in reference to the following particulars:

I PREVIOUS PREPARATION. Not waiting until within the walls of the sanctuary before seeking to be fitted for the service, but by definitely laying aside the world"s business on Saturday night, and by religious exercises at home, and devout thought and feeling on the way to church, cultivating a state of mind and heart suitable for public worship. Yea, the whole life will be a preparation if spent earnestly in God"s service.

II SERIOUS INTENTION. The earnest desire and purpose to obtain spiritual good at the service.

III CONSIDERATION OF THE PRESENCE OF GOD. Active faith in him as near, inviting to communion with himself, observing the state and conduct of each professing worshipper, speaking in the word and by the preacher, claiming a reverent regard to his declarations, ready to bless and save.

IV SELF-CONTROL. Over the thoughts; swiftly banishing such as would divert from the sacred business in hand. Over the eyes, lest they conquer the ears.

V Withal, PRAYER. The Divine assistance being invoked in momentary silent ejaculations, whenever the attention flags or wanders. In conclusion, let the habitually inattentive bear in mind that

1. They are necessarily great losers. Attention is the first condition of gaining good from public teaching. The loss thus sustained is of the highest and most lasting blessings. It is likely to include the loss of their souls.

2. They are guilty of great sin.

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

from the light of the beginning of the day.

to the Scroll of the Law All the people inclined their ears.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.