Chapter 8

1 The religious manner of reading and hearing the law. 9 They comfort the people. 13The forwardness of them to hear and be instructed. 16 They keep the feast of tabernacles.

1. All the people gathered. The introduction to the narrative of ch. 8 is identical with that of Ezra 3 (Neh. 7:73 to 8:1; cf. Ezra 3:1). The same matter, the assembling of the people on the approach of the seventh month, is described in the same words. But the object of this assembling of the people was different from that mentioned in Ezra 3. In Ezra, they met to restore the altar of burnt offering and the sacrificial worship; now they gather for the purpose of celebrating the great feasts of the 7th month and for religious instruction. It does not seem that the people were summoned for this gathering, but habitually arrived at the Temple at that time. It is therefore likely that Ezra had instituted such meetings after his return from Babylon 13 years earlier, and that it had become a habit in Judea to gather in Jerusalem at the beginning of the civil year (see Vol. II, p. 110) for instruction and for the celebration of the three great feasts of that month: the Blowing of Trumpets, the Day of Atonement, and the Feast of Tabernacles (Lev. 23:24–43; see on Ex. 23:14; Deut. 6:16).

The water gate. For see on ch. 3:26.

They spake. It is remarkable that the people came asking for instruction. Though many of them were negligent in observing the law, they nevertheless felt a desire to hear it read. Not content with existing conditions, they desired to reach a higher level in their spiritual experience and were convinced that the hearing of God’s Word would benefit them.

Ezra the scribe. See on Ezra 7:6.

The book of the law. The people were acquainted with the Pentateuch, here referred to, and knew that Ezra was versed in it.

2. The first day. The New Year’s Day of the civil calendar (see Vol. II p. 110). This first day of the 7th month was distinguished above the other new moons of the year as the Feast of Trumpets, and celebrated as a high festival by a solemn assembly and cessation from labor (Lev. 23:23–25; Num. 29:1–6).

3. From the morning until midday. The instruction lasted five or six hours. That it did not consist of incessant reading is apparent from vs. 4–8, which explain that the reading went on alternately with explanatory interpretations of the law by the Levites.

4. A pulpit of wood. Compare the word “pillar” in 2 Kings 11:14 and 23:3, where, however, the term used is Фammud, “stand.” Here, the Heb. migdal, generally meaning “tower,” is used. It must have been a high scaffold, if the term “tower” could be used to describe it; hence the translation “pulpit” is warranted, with the understanding that it was a high “pulpit,” so that all the people could easily see and hear Ezra and his companions.

Beside him stood. Six persons, probably priests, stood on Ezra’s right, and seven on his left. In the Apocryphal book of 1 Esdras seven are mentioned as standing on his right hand also, the name Azarias being inserted between Anaiah and Urijah. Urijah is perhaps the father of the Meremoth of ch. 3:4, 21; Maaseiah, the father of the Azariah of ch. 3:23; Pedaiah, the individual named in ch. 3:25; the Azariah to be inserted, if we accept the record in 1 Esdras, may be the same as the one named in ch. 3:23; while a Meshullam occurs in ch. 3:4, 6; and a Malchiah in ch. 3:11, 14, 31.

5. All the people stood up. In public assemblies the Jews commonly sat to listen, though they occasionally remained standing and stood for prayer. It is not to be supposed that they stood during the whole of the six hours of reading and instruction. Rabbinical tradition claims that from the days of Moses it had been a custom with the Israelites to stand at the reading of the law.

6. Ezra blessed the Lord. Ezra’s blessing may have begun with a sentence of thanksgiving, like that of David (1 Chron. 29:10), but scarcely with an entire psalm, as in 1 Chron. 16:8–36.

Amen, Amen. Repetition marks intensity of feeling (see 2 Kings 11:14; Luke 23:21).

Lifting up their hands. For the Jewish custom of uplifting the hands in prayer see Ps. 134:2; 1 Tim. 2:8; etc.

Faces to the ground. Compare 2 Chron. 7:3.

7. And the Levites. Since all the men named in this verse are Levites (on some of them, see ch. 9:4, 5), either this phrase means “and the rest of the Levites,” or the Hebrew we, “and,” must be translated “even,” or “namely.”

The people stood. Literally, “upon the people’s standing.” It is unlikely that they stood during all the six hours of reading and instruction. The meaning is that the people remained in their places, and did not disperse. Everyone was deeply interested and hungry for spiritual food.

8. Distinctly. Heb. mephorash, “be explained,” from the root parash, “to separate,” “to specify” (see on Ezra 4:18). Although parash appears several times in the OT, its precise meaning is not always certain. While the translation “clearly” or “distinctly” is possible, many scholars favor rendering it “with interpretation” (RSV margin), thus emphasizing the idea of making the meaning clear to the mind, rather than merely the sound clear to the ear. Obviously the former would include the latter, for the audience must hear distinctly before it can understand the meaning. Others suggest, “in sections,” meaning that portions of the law were alternately read and explained. Some have thought that this custom of reading a short passage of Scripture in Hebrew and explaining it in Aramaic came into use after the Exile, when Aramaic began to replace Hebrew (see Neh. 13:24) as the common language of the people (see Vol. I, pp. 29, 30; see on Luke 4:16).

Gave the sense. This has been interpreted to mean that the Levites translated the Hebrew words into the popular Aramaic.

According to vs. 5–8 only the Levites appear to have read from the book of the law, and to have explained what they read. Ezra, it seems, did nothing more than open the book (v. 5) and preside at the assembly. However, vs. 2, 3 declare that Ezra himself read to the assembled people. It therefore appears that vs. 4–8 are a more detailed description of what is related in vs. 2, 3. Ezra may have been the first reader, while the Levites later joined him in reading the law and expounding it. The only doubtful point is whether the 13 Levites interpreted the law in succession, or simultaneously to different groups of people. The latter view is probably correct.

9. The Tirshatha. The governor (see on Ezra 2:63).

Mourn not. The portion read must have deeply impressed the assembled throng. The portions of Scripture read consisted of certain sections of Deuteronomy, together with other parts of the Torah, selected to convict the people of their sin in transgressing the commands of the Lord, and to remind them of the punishments to which may they thus exposed themselves. They were so moved that they mourned and wept. This induced Nehemiah, Ezra, and the Levites to encourage and comfort them.

10. Send portions. Compare Esther 9:19, 22. How appropriate it is that those who have should share with those who have little or nothing, particularly on festive occasions, in order that all may rejoice together (see Deut. 16:14).

The joy of the Lord. The common opinion that the Jewish religion was gloomy and austere is erroneous. Its ritual and ceremonial regulations were indeed detailed, and certainly solemn, but there was much of joy in the services. Religious ritual requirements included sacrifices of thanksgiving, of which the larger portion was eaten by the offerer and his friends in a festal meal (Deut. 27:6, 7). The Sabbath day, as originally planned, was far from the gloomy occasion some have conceived. Rather it was a day of spiritual delight, joy, and gladness (Isa. 58:14). Of the other seasons set apart for special religious observances, on only one were the people to “afflict” their souls (Lev. 23:27). The others were festivals for the commemoration of God’s goodness and for the offering of praise to Him.

13. The second day. Having devoted the first half of New Year’s Day—the opening day of the civil year—to listening to instruction from the book of the law, and the second half to joyous festivities, the people apparently returned to their respective homes. The heads of the families and cities, however, assembled with the priests and other ecclesiastical workers the following day for instructions pertaining to further activities of the seventh month of the ecclesiastical calendar (see Vol. II, pp. 109, 110).

14. Written in the law. The law concerning the Feast of Tabernacles is found in Lev. 23:39–43. In Deut. 16:13, 14 the people were commanded to keep the feast with gladness. The custom of dwelling in booths is based on Lev. 23:43. This practice had evidently fallen into disuse, first during the captivity, and again after its temporary revival by Zerubbabel (Ezra 3:4).

15. Go forth unto the mount. The extant text appears to imply that this statement and what follows were quoted from Scripture, but this is not the case. This difficulty is avoided by the LXX, which reads, “and Ezra said,” instead of “saying” between “Jerusalem” and “Go forth.”

Pine. Heb.Фes shemen, literally, “oil tree,” generally rendered “wild olive” in translating this text. However, it is questionable that the wild olive tree, or oleaster, which contains little or no oil, would have received such a name. Therefore the suggestion has been made that a resinous tree is meant, perhaps the fir tree. According to 1 Kings 6:23, 31, 32 its wood was used as timber, whereas wild olive wood is of little value for the purpose here described.

Palm branches. That is, of the date palm.

Thick trees. The same expression is used in Lev. 23:40, but in both references the meaning is uncertain. Perhaps trees with a thick foliage are intended. It is remarkable that two of the trees commanded in Lev. 23 are omitted here, while three—the olive, fir, and myrtle—are added.

16. The roof. The flat roofs of Oriental houses and the courts round which they were commonly built furnished convenient sites for the booths, and could be used by the inhabitants of Jerusalem. Visitors from the country (see v. 15) occupied the open spaces in the city and the Temple courts, where many could be accommodated.

Water gate. See v. 1 and on ch. 3:26.

The gate of Ephraim. This gate lay between the Broad Wall and the so-called Old Gate, according to ch. 12:38, 39, and must therefore have been in the western wall. That it is not mentioned in the list of ch. 3 may be due either to a gap in the list somewhere in ch. 3:6–8 or to the fact that this particular gate had been completed prior to Nehemiah’s arrival. If it had not been burned by enemies attacking the city (see Neh. 1:3), it would not be in need of repair.

17. Jeshua. Jeshua is a contraction of Jehoshua, usually rendered Joshua in the modern translations (Ex. 17:9; etc.). The Greek form of this name was Jesus (see Acts 7:45; Heb. 4:8; see on Matt. 1:1).

Had not the children of Israel done so. This does not imply that the Israelites had not celebrated the festival since the days of Jeshua, at the invasion of Canaan, for, according to Ezra 3:4, those who returned from captivity at that time kept it in the first year of their return. A similar celebration is also mentioned in connection with the dedication of Solomon’s Temple (2 Chron. 7:10; 1 Kings 8:65). Hence, the text must mean that since the days of Joshua there had been no general celebration of this festival as now (see on v. 14).

18. He read. “He” must refer to Ezra, although he has not been mentioned since v. 13. The systematic, day-by-day reading of the law may imply that this was a sabbatical year, and that the rehearsal commanded in Deut. 31:10–13 took place.

They kept the feast. See Lev. 23:34; Num. 29:12–34; Deut. 16:13.

The eighth day. This solemnizing of the eighth day was commanded in Lev. 23:36 and Num. 29:35.

According unto the manner. It is possible that a regularly established custom is referred to, one indication of many that the feast had been observed continuously.

Ellen G. White comments

1–18DA 216; PK 661–665

2     PK 661

3     PK 662

4, 6 PK 661

7–10PK 662

8     COL 335

9, 10    MH 281

10   GC 477

12   PK 662

13–18PK 665

15–17MH 282