Leviticus 23:40

Translation
King James Version
And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.
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KJV (with Strong's)
And ye shall take H3947 you on the first H7223 day H3117 the boughs H6529 of goodly H1926 trees H6086, branches H3709 of palm H8558 trees, and the boughs H6057 of thick H5687 trees H6086, and willows H6155 of the brook H5158; and ye shall rejoice H8055 before H6440 the LORD H3068 your God H430 seven H7651 days H3117.
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Complete Jewish Bible
On the first day you are to take choice fruit, palm fronds, thick branches and river-willows, and celebrate in the presence of ADONAI your God for seven days.
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Berean Standard Bible
On the first day you are to gather the fruit of majestic trees, the branches of palm trees, and the boughs of leafy trees and of willows of the brook. And you are to rejoice before the LORD your God for seven days.
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American Standard Version
And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook; and ye shall rejoice before Jehovah your God seven days.
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World English Bible Messianic
You shall take on the first day the fruit of goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before the LORD your God seven days.
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Geneva Bible (1599)
And yee shall take you in the first day the fruite of goodly trees, branches of palme trees, and the boughes of thicke trees, and willowes of the brooke, and shall reioyce before the Lord your God seuen daies.
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Young's Literal Translation
and ye have taken to yourselves on the first day the fruit of beautiful trees, branches of palms, and boughs of thick trees, and willows of a brook, and have rejoiced before Jehovah your God seven days.
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See also
Revelation 7:9Philippians 4:4Deuteronomy 16:14Deuteronomy 16:15Matthew 21:8John 12:13Romans 5:11
In the KJVVerse 3,443 of 31,102

Study This Verse

SUMMARY

Leviticus 23:40 provides precise divine instructions for the observance of the Feast of Tabernacles, known as Sukkot, one of the three annual pilgrimage festivals commanded by God for the Israelites. It details the gathering of specific plant species—boughs of goodly trees, branches of palm trees, boughs of thick trees, and willows of the brook—to be used in the celebration, culminating in a seven-day period of commanded rejoicing before the LORD, serving as both a profound remembrance of God's wilderness provision and a joyous celebration of the completed harvest.

CONTEXT

  • Literary Context: Leviticus 23 meticulously outlines the seven annual feasts of the LORD, presenting them as a divinely ordained liturgical calendar for Israel's worship and remembrance. These feasts, including the weekly Sabbath, Passover, Unleavened Bread, Firstfruits, Weeks (Pentecost), Trumpets, Day of Atonement, and Tabernacles, collectively narrate the unfolding story of God's redemptive plan and His covenantal relationship with His people. Leviticus 23:33-43 specifically details the Feast of Tabernacles (Sukkot), which commences on the fifteenth day of the seventh month. This feast is unique in its prescribed duration (seven days, followed by an eighth day of solemn assembly) and its explicit command for profound joy. Verse 40, therefore, is an integral component of the practical observance of this final, climactic feast, providing the very materials necessary for its central ritualistic and communal expression. The preceding verses establish the precise timing and initial sacrificial requirements, while verse 40 shifts focus to the communal, joyful, and material aspects involving specific flora.
  • Historical & Cultural Context: The Feast of Tabernacles, or Sukkot, held profound historical and cultural significance for ancient Israel. Historically, it served as a vivid and tangible reminder of the forty years of wilderness wandering, during which the Israelites lived in temporary shelters or booths (Hebrew: sukkot). The divine command to dwell in these temporary dwellings, as explicitly stated in Leviticus 23:42, was a powerful, experiential way to remember God's miraculous provision, protection, and intimate presence throughout their nomadic journey from Egyptian bondage to the Promised Land. Culturally, Sukkot was also the "Feast of Ingathering," marking the completion of the agricultural year, as referenced in Exodus 23:16. It was a joyous celebration of the final ingathering of produce, particularly grapes and olives, signifying God's faithfulness in providing sustenance. The specific branches mentioned in Leviticus 23:40—the "four species" (Hebrew: arba minim)—were gathered and waved in a ritual known as the lulav and etrog ceremony, symbolizing praise, prayer for rain, and national unity. This dual nature—remembering God's past faithfulness and celebrating His present bounty—underscored His sovereignty and care across all aspects of Israelite life.
  • Key Themes: Leviticus 23:40 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Divine Command and Obedience, as the instructions for the feast, including the specific materials and the command to rejoice, are direct mandates from the LORD. Secondly, it highlights Remembrance and Gratitude, calling Israel to recall God's faithful provision during their wilderness journey and to express thanksgiving for the harvest. This is deeply intertwined with the theme of God's Provision and Sustenance, demonstrating His ongoing care for His people, both spiritually and physically. The emphasis on "rejoicing before the LORD" introduces the theme of Joy in Worship, portraying gladness not merely as an emotion but as an essential, commanded act of devotion and acknowledgment of God's goodness. Furthermore, the temporary dwelling in booths, though mentioned in Leviticus 23:42, is intrinsically linked to verse 40's context, emphasizing Dependence on God and the transient nature of earthly life compared to God's eternal dwelling. The collective gathering and celebration also reinforce the theme of Community and Unity in worship.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • take (Hebrew, lâqach', H3947): From a primitive root, meaning "to take (in the widest variety of applications)." This word signifies not merely a passive reception but an active, intentional gathering or acquisition. In the context of the feast, it implies a deliberate act of obedience and preparation, where the Israelites are commanded to actively procure the specific plant materials. This "taking" is foundational to the ritual, setting the stage for the subsequent acts of worship and rejoicing.
  • goodly (Hebrew, hâdâr', H1926): From the root הָדַר, meaning "magnificence, i.e. ornament or splendor; beauty, comeliness, excellency, glorious, glory, goodly, honour, majesty." This adjective describes the trees from which the boughs are to be taken, emphasizing their aesthetic quality and perhaps their fruitfulness. It suggests that the materials used in worship should be of excellent quality, reflecting the honor and majesty due to God. The "goodly trees" (often identified as the etrog or citron) are chosen for their beauty and fragrance, contributing to the celebratory atmosphere and symbolizing the bounty and splendor of God's creation.
  • rejoice (Hebrew, sâmach', H8055): A primitive root, probably meaning "to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome; cheer up, be (make) glad, (have, make) joy(-ful), be (make) merry, (cause to, make to) rejoice." This verb is in the imperative form, indicating not merely permission but a divine command to experience and express joy. It is a recurring and central theme throughout the instructions for Sukkot, highlighting that joy in the LORD is an essential component of proper worship and a necessary response to His abundant goodness and faithfulness. This commanded joy signifies a deep, Spirit-filled gladness rooted in God's presence and provision, transforming the observance from a mere ritual into a profound spiritual experience.

Verse Breakdown

  • "And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook": This clause specifies the "four species" (arba minim) to be gathered on the opening day of the feast. "Boughs of goodly trees" (Hebrew: pᵉrîy ʻêts hâdâr, often identified as the etrog or citron) represents the fruit of the land, symbolizing beauty and perhaps the heart. "Branches of palm trees" (Hebrew: kaph tâmâr, referring to the mature, unopened frond, the lulav) are tall and straight, symbolizing uprightness and the spine. "Boughs of thick trees" (Hebrew: ʻânâph ʻâbôth, commonly identified as myrtle, known for its dense, leafy branches) symbolize abundance and perhaps the eyes. "Willows of the brook" (Hebrew: ʻârâb nachal) grow by water, symbolizing dependence on God's provision of rain and perhaps the lips. These four species were bound together (except for the etrog) and waved in all four cardinal directions, up and down, during daily Temple rituals, symbolizing God's omnipresence and sovereignty over all creation, and expressing gratitude for His blessings and prayers for rain.
  • "and ye shall rejoice before the LORD your God seven days": This is the culminating command and the emotional core of the Feast of Tabernacles. The rejoicing is not a mere suggestion but a divine imperative, making gladness an act of obedience and worship. It is to be performed "before the LORD your God," indicating that this joy is an act of worship, a direct expression of gratitude, adoration, and delight in God's immediate presence. The duration of "seven days" emphasizes the sustained, complete, and intentional nature of this joy, reflecting the completeness of God's provision, the fullness of the harvest, and the perfection of His faithfulness. This commanded joy transforms the feast from a mere ritual into a profound, communal spiritual experience of gratitude, security, and celebration in the presence of the covenant-keeping God.

Literary Devices

The primary literary device at play in Leviticus 23:40 is Symbolism. The "four species" are not merely decorative elements but carry rich symbolic meaning, representing various aspects of God's creation, the diverse types of people within Israel, or even parts of the human body devoted to God (e.g., etrog as the heart, lulav as the spine, myrtle as the eyes, willow as the lips). Their collective use in the ritual signifies unity in worship and the comprehensive nature of God's blessings. The act of dwelling in temporary booths, though specified in later verses, is a powerful Symbolism for Israel's wilderness journey and God's faithful presence during that transient period. Furthermore, the explicit command to Rejoice is symbolic of the ideal posture of a worshiper—one of gratitude and delight in God's goodness and provision. The entire Feast of Tabernacles, in its design and purpose, functions as a Type or Foreshadowing of future spiritual realities, particularly God's desire to dwell intimately with humanity and the eschatological joy found in His ultimate, eternal presence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 23:40 profoundly connects to themes of divine provision, commanded joy, and God's desire for intimate fellowship with His people. The gathering of the "four species" and the dwelling in temporary shelters served as tangible reminders of God's meticulous care for Israel during their wilderness wanderings, fostering a deep sense of gratitude and dependence. The explicit command to "rejoice before the LORD" elevates joy from a mere emotion to an act of worship and obedience, demonstrating that true gladness is found in acknowledging God's goodness and dwelling in His presence. This feast, therefore, is a celebration of God's past faithfulness, a thanksgiving for present blessings (harvest), and an anticipation of future rest and communion with Him, underscoring the holistic nature of Israel's relationship with their covenant God.

REFLECTION AND APPLICATION

For believers today, Leviticus 23:40 offers enduring principles that transcend its ancient ritualistic context, calling us to cultivate an intentional posture of joy and gratitude in our lives. Our gladness is not merely a fleeting emotion but a commanded response to God's unfailing faithfulness and abundant provision. Just as the Israelites remembered God's meticulous care in the wilderness, we are encouraged to recall God's past provision and protection in our own "wilderness" experiences, fostering a spirit of profound gratitude that strengthens our faith for the future. The temporary nature of the booths, though not explicitly in this verse, is the broader context of the feast and reminds us of our transient earthly existence, pointing us toward the eternal dwelling we have with God. We are called to live with a hopeful anticipation of God's ultimate presence, finding our strength and delight in Him, regardless of our circumstances. This verse challenges us to actively seek and express joy in our worship and daily lives, making our gratitude visible, contagious, and a testament to God's goodness.

Questions for Reflection

  • How does the command to "rejoice before the LORD" challenge your understanding of joy as merely an emotion versus an act of worship and obedience?
  • In what ways can you tangibly remember God's faithfulness in your own "wilderness" experiences, fostering a deeper sense of gratitude and trust?
  • What "boughs of goodly trees" or specific blessings has God provided in your life that call for a sustained period of intentional rejoicing and thanksgiving?

FAQ

What are the "four species" mentioned in Leviticus 23:40, and what do they represent?

Answer: The "four species" (Hebrew: arba minim) are the boughs of goodly trees (traditionally the etrog or citron), branches of palm trees (the lulav), boughs of thick trees (myrtle), and willows of the brook. They are central to the rituals of Sukkot. While interpretations vary, they are often understood to symbolize different types of people within the community of Israel, united in worship before God, or different aspects of God's creation. The etrog is sometimes seen as representing the heart, the palm branch the spine, the myrtle the eyes, and the willow the lips, symbolizing devotion to God with one's whole being. Their waving during the feast signifies praise to God as the sovereign ruler over all creation and a prayer for rain, acknowledging His control over all aspects of life and nature.

Why is rejoicing so central to the Feast of Tabernacles?

Answer: Rejoicing is central because the Feast of Tabernacles served a dual and profound purpose: remembering God's faithful provision during the forty years of wilderness wandering and celebrating the ingathering of the final harvest. Both aspects are compelling reasons for profound gratitude and unbridled joy. The command to "rejoice before the LORD your God seven days," as stated in Leviticus 23:40 and reiterated in Deuteronomy 16:15, emphasizes that this joy is not merely permitted but divinely commanded. It is an act of worship that acknowledges God's goodness, His meticulous provision, and His desire to dwell among His people, fostering a deep sense of security, delight, and communion in His presence. This commanded joy transforms the feast into a vibrant expression of faith and thanksgiving.

CHRIST-CENTERED FULFILLMENT

Leviticus 23:40, with its profound emphasis on dwelling and commanded rejoicing, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The temporary booths (sukkot) of the Old Testament foreshadow the ultimate "tabernacling" of God with humanity in the incarnation of Jesus. As John 1:14 declares, "The Word became flesh and made his dwelling among us," the Greek word for "dwelt" (skenoo) literally means "tabernacled" or "pitched his tent." Jesus, the Son of God, became the ultimate dwelling place of God, bringing God's unmediated presence and glory directly to humanity. Furthermore, the commanded rejoicing of Sukkot points to the boundless joy found in Christ, who is our ultimate provision, rest, and source of life. He is the true "living water" (as referenced in John 7:37-38, a passage spoken during the Feast of Tabernacles), and through Him, we receive the Holy Spirit, the down payment of our eternal inheritance and the wellspring of abiding joy. Ultimately, the Feast of Tabernacles anticipates the new heavens and new earth, where God will permanently dwell with His redeemed people, and there will be no more sorrow, tears, or pain, only eternal joy and perfect fellowship, as gloriously revealed in Revelation 21:3-4. Thus, the ancient rituals of Sukkot find their glorious completion and eternal joy in Christ, our tabernacling God and the source of all true gladness.

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Commentary on Leviticus 23 verses 33–44

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We have here, I. The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them.

1.As to the directions for regulating this feast, observe, (1.) It was to be observed on the fifteenth day of the seventh month (Lev 23:34), but five days after the day of atonement. We may suppose, though they were not all bound to attend on the day of atonement, as on the three great festivals, yet that many of the devout Jews came up so many days before the feast of tabernacles as to enjoy the opportunity of attending on the day of atonement. Now, [1.] The afflicting of their souls on the day of atonement prepared them for the joy of the feast of tabernacles. The more we are grieved and humbled for sin, the better qualified we are for the comforts of the Holy Ghost. [2.] The joy of this feast recompensed them for the sorrow of that fast; for those that sow in tears shall reap in joy. (2.) It was to continue eight days, the first and last of which were to be observed as sabbaths, days of holy rest and holy convocations, Lev 23:35, Lev 23:36, Lev 23:39. The sacrifices to be offered on these eight days we have a very large appointment of, Num 29:12, etc. (3.) During the first seven days of this feast all the people were to leave their houses, and the women and children in them, and to dwell in booths made of the boughs of thick trees, particularly palm trees, Lev 23:40, Lev 23:42. The Jews make the taking of the branches to be a distinct ceremony from the making of the booths. It is said, indeed (Neh 8:15), that they made their booths of the branches of trees, which they might do, and yet use that further expression of joy, the carrying of palm-branches in their hands, which appears to have been a token of triumph upon other occasions (Joh 12:13), and is alluded to, Rev 7:9. The eighth day some make a distinct feast of itself, but it is called (Joh 7:37) that great day of the feast; it was the day on which they returned from their booths, to settle again in their own houses. (4.) They were to rejoice before the Lord God during all the time of this feast, Lev 23:40. The tradition of the Jews is that they were to express their joy by dancing, and singing hymns of praise to God, with musical instruments: and not the common people only, but the wise men of Israel, and their elders, were to do it in the court of the sanctuary: for (say they) the joy with which a man rejoices in doing a commandment is really a great service.

2.As to the design of this feast,

(1.)It was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (Lev 23:43): That your generations may know, not only by the written history, but by this ocular tradition, that I made the children of Israel to dwell in booths. Thus it kept in perpetual remembrance, [1.] The meanness of their beginning, and the low and desolate state out of which God advanced that people. Note, Those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes. [2.] The mercy of God to them, that, when they dwelt in tabernacles, God not only set up a tabernacle for himself among them, but, with the utmost care and tenderness imaginable, hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God's former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they returned to their own houses again, and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in goodly houses. And they would the more sensibly value and be thankful for the comforts and conveniences of their houses when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness.

(2.)It was a feast of in-gathering, so it is called, Exo 23:16. When they had gathered in the fruit of their land (Lev 23:39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note, The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's and the fulness thereof, and therefore whatever we have the comfort of he must have the glory of, especially when any mercy is perfected.

(3.)It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then he left his mansions of light above to tabernacle among us (Joh 1:14), and he dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the feast of tabernacles, Zac 14:16. For, [1.] The gospel of Christ teaches us to dwell in tabernacles, to sit loose to this world, as those that have here no continuing city, but by faith, and hope and holy contempt of present things, to go out to Christ without the camp, Heb 13:13, Heb 13:14. [2.] It teaches us to rejoice before the Lord our God. Those are the circumcision, Israelites indeed, that always rejoice in Christ Jesus, Phi 3:3. And the more we are taken off from this world the less liable we are to the interruption of our joys.

II. The summary and conclusion of these institutions.

1.God appointed these feasts (Lev 23:37, Lev 23:38), besides the sabbaths and your free-will offerings. This teaches us, (1.) That calls to extraordinary services will not excuse us from our constant stated performances. Within the days of the feast of tabernacles there must fall at least one sabbath, which must be as strictly observed as any other. (2.) That God's institutions leave room for free-will offerings. Not that we may invent what he never instituted, but we may repeat what he has instituted, ordinarily, the oftener the better. God is well pleased with a willing people.

2.Moses declared them to the children of Israel, Lev 23:44. He let them know what God appointed, and neither more nor less. Thus Paul delivered to the churches what he had received from the Lord. We have reason to be thankful that the feasts of the Lord, declared unto us, are not so numerous, nor the observance of them so burdensome and costly, as theirs then were, but more spiritual and significant, and surer sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–44. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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