Leviticus 23:40 · Bible study
Leviticus 23:40 Commentary: The Four Species and Commanded Joy at Sukkot
Hebrew · 10 what the commentators say
Meaning in one sentence
Analyze the four species (palm, myrtle, willow, citron) and the command to rejoice before God for seven days at the Feast of Tabernacles.
Research Summary
- Meaning: God commands Israel to take four species of plants (fruit, palm, thick bough, willow) on the first day of Tabernacles and to rejoice before Him for seven days, in celebration of the harvest and the wilderness wandering.
- Key words: laqach (to take), śāmaḥ (to rejoice), hādār (glory, splendor), kaph (palm/frond), lûlāb (festal bouquet, from Nehemiah).
- Main debate: Whether “fruit of goodly trees” refers specifically to the citron (etrog) as Jewish tradition holds, or to any beautiful tree fruit (Calvin, Keil & Delitzsch).
- Theological theme: Joy as a commanded, communal, embodied act of worship that remembers God’s provision and anticipates His ultimate dwelling with His people.
- Best use: Teaching on the role of physical actions and symbols in worship, the importance of gratitude, and the biblical call to sustained corporate joy.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
You shall take on the first day the fruit of majestic trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before Yahweh your God seven days.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
And ye shall take on the first day the fruit of beautiful trees, palm branches and the boughs of leafy trees, and willows of the brook; and ye shall rejoice before Jehovah your God seven days.
Douay-Rheims Douay-Rheims Bible 1899
And you shall take to you on the first day the fruits of the fairest tree, and branches of palm trees, and boughs of thick trees, and willows of the brook: And you shall rejoice before the Lord your God.
Translations in other languages (10 available)
Y tomaréis el primer día gajos con fruto de árbol hermoso, ramos de palmas, y ramas de árboles espesos, y sauces de los arroyos; y os regocijaréis delante de Jehová vuestro Dios por siete días.
E tomareis o primeiro dia galhos das mais belas árvores, ramos de palmeiras, e ramos de árvores frondosas, e salgueiros dos ribeiros; e vos regozijareis diante do SENHOR vosso Deus por sete dias.
Vous prendrez, le premier jour, du fruit des beaux arbres, des branches de palmiers, des rameaux d’ arbres touffus et des saules de rivière; et vous vous réjouirez devant l’ Éternel, votre Dieu, pendant sept jours.
Und sollt am ersten Tage Früchte nehmen von schönen Bäumen, Palmenzweige und Maien von dichten Bäumen und Bachweiden und sieben Tage fröhlich sein vor dem HERRN, eurem Gott.
En op den eersten dag zult gij u nemen takken van schoon geboomte, palmtakken, en meien van dichte bomen, met beekwilgen; en gij zult voor het aangezicht des HEEREN, uws Gods, zeven dagen vrolijk zijn.
Il primo giorno prenderete del frutto di alberi d’ornamento: rami di palma, rami dalla verzura folta e salci de’ torrenti, e vi rallegrerete dinanzi all’Eterno, ch’è l’Iddio vostro, durante sette giorni.
Tedy weźmiecie sobie pierwszego dnia owocu z drzewa co najpiękniejszego, i gałązek palmowych, i gałązek drzewa gęstego, i wierzbiny od potoku, i weselić się będziecie przed Panem Bogiem waszym przez siedem dni.
в первый день возьмите себе ветви красивых дерев, ветви пальмовые и ветви дерев широколиственных и верб речных, и веселитесь пред Господом Богом вашим семь дней;
第一 日要 拿 美好 樹 上的果子 和棕樹 上的枝子，與茂密 樹 的枝條 並河 旁的柳枝，在耶和華─你們的 神 面前 歡樂 七 日。
On the first day, take the fruit of fair trees, branches of palm-trees, and branches of thick trees and trees from the riverside, and be glad before the Lord for seven days.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 23:40
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that Leviticus 23:40 commands an act of joyful worship using specific plant materials on the first day of the Feast of Tabernacles. The four items, fruit of goodly trees, palm branches, boughs of thick trees, and willows, are either used to construct temporary shelters (so Nehemiah 8:15) or carried as a festive bouquet (the later Jewish lulav). The rejoicing is not incidental; it is a statutory obligation (“you shall rejoice before Yahweh your God seven days”). Calvin sees the branches as a “symbol of joy and gladness,” memorializing both the wilderness provision and the settled harvest. Keil and Delitzsch argue that “fruit of goodly trees” is a general term for ornamental trees, with the three specific kinds named after it. Gill and Barnes note the Jewish tradition that identifies the “fruit” specifically with the citron and the “thick tree” with myrtle. Whatever the precise identification, the imperative to rejoice is the verse’s center: Israel’s worship is to be embodied, communal, and sustained for a full week.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal / Jewish tradition: ‘Fruit of goodly trees’ means the citron (etrog); the four species are used in the lulav ritual. Supported by Talmud, Targumim, and most traditional Jewish commentators.
- General / broad interpretation: ‘Fruit of goodly trees’ refers to any beautiful tree fruit, and the three following items are specific kinds of branches. Supported by Calvin, Keil & Delitzsch, and the grammar of the verse (the lack of a conjunction before ‘fruit’ suggests it is the category).
- Typological / Christian fulfillment: The verse prefigures Christ’s incarnation (tabernacling) and the joyful ingathering of believers. Supported by John 1:14 and the use of palm branches in Revelation 7:9.
What is clear: God commands His people to gather specific plant materials and to rejoice before Him for seven days, uniting harvest thanksgiving with the memory of His provision in the wilderness.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identification of the four species | All agree that four distinct plant types are commanded: a fruit, palm branches, branches of a thick-foliaged tree, and willows from a brook. | Jewish tradition identifies the ‘fruit of goodly trees’ as the citron (etrog) and the ‘thick tree’ as myrtle. Calvin and Keil & Delitzsch argue for a more general meaning, any beautiful tree fruit and any dense branch, rejecting the citron as a later tradition. |
| Use of the branches (booths vs. festive bouquet) | The materials were to be ‘taken’ and ‘rejoiced with’ before the Lord. They were used in the celebration of the feast. | Nehemiah 8:15 uses them to build booths (sukkot). Later Jewish practice (Second Temple period) carried them as a ceremonial bundle (lulav and etrog). Some scholars, like Gill, hold that both uses coexisted; others see a development over time. |
| Nature of commanded joy | The Hebrew verb śāmaḥ in the imperative indicates that rejoicing is a required element of worship, not an optional emotion. | Is the joy primarily liturgical (expressed through prescribed actions) or emotional (a genuine inner gladness)? Most commentators see both, but emphasis varies. Wesley and Calvin stress the heart response; the Mishnah focuses on the ritual. |
| Christian interpretive approach | Christians have seen this verse as foreshadowing the joy of salvation and the tabernacling of Christ (John 1:14; Revelation 7:9). | Some traditions (e.g., Reformed) read it as a type of Christ’s incarnation. Others (e.g., dispensationalist) see it as a literal feast still to be observed in a future millennium. Many churches simply apply the principle of commanded joy in worship. |
Historical & Cultural Context
The verse appears within the calendar of appointed feasts in Leviticus 23, a chapter that organizes Israel’s sacred year. The Feast of Tabernacles (Sukkot) was the third and final pilgrimage festival, held from the fifteenth to the twenty-second day of the seventh month (Tishri). It had two meanings: an agricultural thanksgiving for the completion of the harvest (Exodus 23:16 calls it the “Feast of Ingathering”), and a historical memorial of the wilderness wandering, when Israel lived in temporary shelters (Leviticus 23:43).
The four species listed in verse 40 were central to the celebration. In the Second Temple period, the rabbis codified a specific ritual: each male took a lulav (a bundle of palm, myrtle, and willow branches) in one hand and an etrog (citron) in the other, waving them during the recitation of the Hallel psalms. The Mishnah (Sukkah 3:1, 4) describes this practice in detail. However, the earlier tradition recorded in Nehemiah 8:15 shows that the branches were first used to build the booths themselves: “Go out to the mountain, and get olive branches, branches of wild olive, myrtle branches, palm branches, and branches of thick trees, to make temporary shelters.”
The rejoicing commanded here is exceptional in the Torah. Deuteronomy 16:14, 15 expands it: “You shall rejoice in your feast… you shall be altogether joyful.” The language is emphatic. The Hebrew verb śāmaḥ (H8055) appears in the Qal perfect consecutive, indicating a commanded, sustained gladness. This was not merely personal feeling; it was a public, liturgical joy expressed before the Lord in the sanctuary. The presence of the entire community, including Levites, foreigners, orphans, and widows (Deut 16:14), underscores its inclusive character.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 23:40. The Hebrew text is stable across the Masoretic tradition. The minor variation in the ancient versions (e.g., the Septuagint reading “fruit of beautiful trees” for “fruit of goodly trees”) does not affect the interpretation.
Reception History
Jewish tradition shaped the observance of this verse more than any other. By the time of the Mishnah (ca. AD 200), the rabbis had fixed the four species as palm, myrtle, willow, and citron, and prescribed the daily waving ceremony in the Temple. The feast became known as “the Season of Our Joy.”
Early Christian writers like Justin Martyr and Tertullian saw the Feast of Tabernacles as a type of the millennium or of the church’s pilgrimage. Augustine allegorized the four species: the palm as victory, the myrtle as chastity, the willow as humility, the fruit as good works. In the Reformation, Calvin and the Geneva Bible focused on the literal meaning, joy as a response to God’s faithfulness, but also saw a shadow of Christ, who tabernacled among us (John 1:14). Medieval Hebrew commentators such as Rashi and Ibn Ezra elaborated on the symbolism of the etrog and lulav, connecting them to the four letters of God’s name. Today, Messianic Jews and some Christian congregations incorporate the waving of the lulav and etrog, while others use the passage to preach on the priority of joy in Christian worship.
Preaching This Verse
Three-point outline
- The command to take: The first day begins with an active gathering. Worship is not passive; it requires preparation and participation. The four species represent the variety of God’s creation brought into the sanctuary as an offering of praise.
- The specific species: Palms for victory and righteousness (Psalm 92:12), thick trees for shelter and shade, willows for humility near water, fruit trees for abundance. Each element points to God’s provision in the wilderness and in the land.
- The command to rejoice: The verse climaxes with “you shall rejoice before Yahweh your God seven days.” Joy is not optional; it is a duty rooted in remembrance and gratitude. The seven days signal that this gladness is to be sustained, not brief.
Five-point outline
- The appointed time, The fifteenth day of the seventh month, after the harvest is gathered.
- The fourfold provision, Fruit, palm, thick bough, willow, each with symbolic weight.
- The physical action, Taking, carrying, and using these materials in worship.
- The communal joy, Rejoicing “before Yahweh” in the assembly, with all included.
- The seven-day duration, A whole week of celebration, not a single day.
Illustration hooks
- A family harvest meal where each person brings a dish that represents something they are grateful for, physical reminders of God’s goodness.
- A community garden that supplies fresh produce for a shared festival, people taking part in the gathering and preparation.
- A week-long neighborhood celebration where each day has a different theme tied to God’s provision, from shelter to food to community.
Questions your congregation is asking
- Why did God command such specific materials? Does the kind of branch matter?
- How can we “rejoice before the Lord” when we don’t have a physical temple or agricultural harvest?
- Does the command to rejoice mean we must feel happy, or is it about obedient actions even when emotions are low?
Leading a Discussion
This verse invites a small group to explore how God commands joy as an act of worship. The four species and the seven days of rejoicing are not arbitrary, they connect Israel’s past provision with present gratitude. As you read the passage together, notice that the command to “take” comes first. Worship begins with a concrete action.
Discussion questions
- Read Leviticus 23:39, 43. Why do you think God linked the harvest celebration with the memory of living in temporary shelters?
- The verse names four specific types of plant material. What might each one have symbolized to the original hearers? Use the cross-references (Psalms 92:12; Nehemiah 8:15) to help.
- The command “you shall rejoice” is grammatically emphatic. How does this challenge our modern idea that joy is a spontaneous feeling rather than a deliberate choice?
- In what ways can your group “take” something tangible this week to express joy before God, even if you don’t have palm branches or citrons?
- How does the inclusive language of Deuteronomy 16:14 (including the foreigner, fatherless, widow) shape your understanding of worship as a community event?
- The Feast of Tabernacles looked back to the wilderness and forward to God’s ultimate dwelling with humanity (Revelation 21:3). How does this forward-looking hope affect the way you celebrate God’s goodness today?
- If joy can be commanded, what does that say about God’s character? Does He want forced happiness or something deeper?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 16:14 | You shall rejoice in your feast, you, your son, your daughter, your male servant, your female servant, the Levite, the foreigner, the fatherless, and the widow who are within your gates. |
| Deuteronomy 16:15 | You shall keep a feast to Yahweh your God seven days in the place which Yahweh chooses, because Yahweh your God will bless you in all your increase and in all the work of your hands, and you shall be altogether joyful. |
| Nehemiah 8:14 | They found written in the law how Yahweh had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh month; |
| Nehemiah 8:15 | and that they should publish and proclaim in all their cities and in Jerusalem, saying, “Go out to the mountain, and get olive branches, branches of wild olive, myrtle branches, palm branches, and branches of thick trees, to make temporary shelters, as it is written.” |
| Nehemiah 8:17 | All the assembly of those who had come back out of the captivity made temporary shelters and lived in the temporary shelters, for since the days of Joshua the son of Nun to that day the children of Israel had not done so. There was very great gladness. |
| Psalms 92:12 | The righteous shall flourish like the palm tree. He will grow like a cedar in Lebanon. |
| Isaiah 35:10 | Then Yahweh’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain gladness and joy, and sorrow and sighing will flee away.” |
| Isaiah 66:10 | “Rejoice with Jerusalem, and be glad for her, all you who love her. Rejoice for joy with her, all you who mourn over her; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the specific trees behind the general phrases in the text. He notes that many Jewish scholars and critics understand "goodly trees" as the citron tree, while "thick trees" refers to the myrtle.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the "boughs of goodly trees" specifically as citron fruit, noting that each Israelite at the Feast of Tabernacles carried a bundle of palm, thick tree, and willow branches in one hand and a citron in the other.
Calvin's Commentaries Reformed 1564
Calvin notes that the Hebrew word "hadar" means comeliness, not a specific fruit like the citron as Jewish tradition claimed. For him the boughs symbolize rejoicing for God's past protection in the wilderness and present goodness in the land, pointing to the heavenly life as sojourners on earth.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator highlights a long-standing ambiguity in the text: it is unclear whether the branches and fruit were used to construct the booths themselves or to be carried as a festive bouquet. He notes that later Jewish tradition developed the specific practice of the lulav and ethrog, while even Nehemiah's account shows general but not exact agreement.
Geneva Bible Notes Reformed 1599
The Geneva Note directs attention to the specific types of branches commanded for the feast, emphasizing that the joy is to be expressed before the Lord with these tangible symbols of God's provision. The rejoicing is not optional or private but a commanded public celebration lasting seven days.
Gill's Exposition of the Bible Baptist 1748
Gill explains that the boughs were not for building booths but for tying into bundles called lulabs, carried in hand. He details the rabbinic requirement that the citron must be one's own property, and notes that later water-drawing ceremonies at this feast were connected to the pouring out of the Holy Spirit.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insists the Feast of Tabernacles booths were not a reminder of the hardship and want of the wilderness, but a joyful memorial of God’s grace, care, and protection during that journey. They further argue that the later Jewish custom of carrying bundled branches has no biblical foundation and likely originated from Greek harvest festivals.
Lange's Commentary Reformed 1857
Lange sees the number seven as the organizing principle of Israel's feasts, linking them to creation. He highlights a deliberate contrast with pagan festivals: where heathen peoples mourned the fading of nature at the autumnal equinox, Israel celebrated the Feast of Tabernacles joyfully, showing the triumph of theocratic faith over natural sorrow.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that the command for "goodly trees" meant olive, myrtle, and pine—species plentiful in Israel that stayed green long enough for the festival. He adds that willows were included to help bind the boughs together, and notes that Jewish and ancient sources confirm the people also carried some of these branches in their hands.