Neh 13:22 | KD | STEP | A further measure taken by Nehemiah for the sanctification of the Sabbath according to the law, is so briefly narrated, that it does not plainly appear in what it consisted. “I commanded the Levites that they should cleanse themselves, and they should come keep the gates to sanctify the Sabbath-day.” The meaning of the words השּׁערים שׁמרים בּאים is doubtful. The Masoretes have separated בּאים from שׁמרים by Sakeph; while de Wette, Bertheau, and others combine these words: and that they should come to the keepers of the doors. This translation cannot be justified by the usage of the language; for בּוא with an accusative of the person occurs only, as may be proved, in prophetical and poetical diction ( ; ; ; ), and then in the sense of to come upon some one, to surprise him, and never in the meaning of to come or go to some one. Nor does this unjustifiable translation give even an appropriate sense. Why should the Levites go to the doorkeepers to sanctify the Sabbath? Bertheau thinks it was for the purpose of solemnly announcing to the doorkeepers that the holy day had begun, or to advertise them by some form of consecration of its commencement. This, however, would have been either a useless or unmeaning ceremony. Hence we must relinquish this connection of the words, and either combine השּׁערים שׁמרים as an asyndeton with בּאים: coming and watching the gates, or: coming as watchers of the gates; and then the measure taken would consist in the appointment of certain Levites to keep the gates on the Sabbath, as well as the ordinary keepers, thus consecrating the Sabbath as a holy day above ordinary days. Nehemiah concludes the account of the abolition of this irregularity, as well as the preceding, by invoking a blessing upon himself; comp. rem. on Neh 13:14. על חוּסה like Joe 2:17.

‏ Nehemiah 13:22

A further measure taken by Nehemiah for the sanctification of the Sabbath according to the law, is so briefly narrated, that it does not plainly appear in what it consisted. “I commanded the Levites that they should cleanse themselves, and they should come keep the gates to sanctify the Sabbath-day.” The meaning of the words השּׁערים שׁמרים בּאים is doubtful. The Masoretes have separated בּאים from שׁמרים by Sakeph; while de Wette, Bertheau, and others combine these words: and that they should come to the keepers of the doors. This translation cannot be justified by the usage of the language; for בּוא with an accusative of the person occurs only, as may be proved, in prophetical and poetical diction (Job 20:22; Pro 10:24; Isa 41:25; Eze 32:11), and then in the sense of to come upon some one, to surprise him, and never in the meaning of to come or go to some one. Nor does this unjustifiable translation give even an appropriate sense. Why should the Levites go to the doorkeepers to sanctify the Sabbath? Bertheau thinks it was for the purpose of solemnly announcing to the doorkeepers that the holy day had begun, or to advertise them by some form of consecration of its commencement. This, however, would have been either a useless or unmeaning ceremony. Hence we must relinquish this connection of the words, and either combine השּׁערים שׁמרים as an asyndeton with בּאים: coming and watching the gates, or: coming as watchers of the gates; and then the measure taken would consist in the appointment of certain Levites to keep the gates on the Sabbath, as well as the ordinary keepers, thus consecrating the Sabbath as a holy day above ordinary days. Nehemiah concludes the account of the abolition of this irregularity, as well as the preceding, by invoking a blessing upon himself; comp. rem. on Neh 13:14. על חוּסה like Joe 2:17.