Keluaran 23:16

23:16 “You are also to observe ¹  the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year ²  when you have gathered in ³  your harvest ⁴  out of the field.

Keluaran 34:22

34:22 “You must observe ⁵  the Feast of Weeks – the firstfruits of the harvest of wheat – and the Feast of Ingathering at the end ⁶  of the year.

Imamat 23:33-43

The Festival of Booths

23:33 The Lord spoke to Moses: 23:34 “Tell the Israelites, ‘On the fifteenth day of this seventh month is the Festival of Temporary Shelters ⁷  for seven days to the Lord. 23:35 On the first day is a holy assembly; you must do no regular work. ⁸  23:36 For seven days you must present a gift to the Lord. On the eighth day there is to be a holy assembly for you, and you must present a gift to the Lord. It is a solemn assembly day; ⁹  you must not do any regular work.

23:37 “‘These are the appointed times of the Lord that you must proclaim as holy assemblies to present a gift to the Lord – burnt offering, grain offering, sacrifice, and drink offerings, ¹⁰  each day according to its regulation, ¹¹  23:38 besides ¹²  the Sabbaths of the Lord and all your gifts, votive offerings, and freewill offerings which you must give to the Lord.

23:39 “‘On ¹³  the fifteenth day of the seventh month, when you gather in the produce of the land, you must celebrate a pilgrim festival of the Lord for seven days. On the first day is a complete rest and on the eighth day is complete rest. 23:40 On the first day you must take for yourselves branches from majestic trees ¹⁴  – palm branches, branches of leafy trees, and willows of the brook – and you must rejoice before the Lord your God for seven days. 23:41 You must celebrate it as a pilgrim festival to the Lord for seven days in the year. This is a perpetual statute throughout your generations; ¹⁵  you must celebrate it in the seventh month. 23:42 You must live in temporary shelters ¹⁶  for seven days; every native citizen in Israel must live in temporary shelters, 23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Ulangan 16:13-14

The Festival of Temporary Shelters

16:13 You must celebrate the Festival of Temporary Shelters ¹⁷  for seven days, at the time of the grain and grape harvest. ¹⁸  16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. ¹⁹ 

Nehemia 8:14

8:14 They discovered written in the law that the LORD had commanded through ²⁰  Moses that the Israelites should live in temporary shelters during the festival of the seventh month,

Nehemia 8:18

8:18 Ezra ²¹  read in the book of the law of God day by day, from the first day to the last. ²²  They observed the festival for seven days, and on the eighth day they held an assembly ²³  as was required. ²⁴ 

Yehezkiel 45:25

45:25 In the seventh month, on the fifteenth day of the month, at the feast, ²⁵  he will make the same provisions for the sin offering, burnt offering, and grain offering, and for the olive oil, for the seven days.

Zakharia 14:16-19

14:16 Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Tabernacles. ²⁶  14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ²⁷  to worship the King, the Lord who rules over all, they will get no rain. 14:18 If the Egyptians will not do so, they will get no rain – instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles. 14:19 This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.

Yohanes 1:14

1:14 Now ²⁸  the Word became flesh ²⁹  and took up residence ³⁰  among us. We ³¹  saw his glory – the glory of the one and only, ³²  full of grace and truth, who came from the Father.

Ibrani 11:9-13

11:9 By faith he lived as a foreigner ³³  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ³⁴  of the same promise. 11:10 For he was looking forward to the city with firm foundations, ³⁵  whose architect and builder is God. 11:11 By faith, even though Sarah herself was barren and he was too old, ³⁶  he received the ability to procreate, ³⁷  because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children ³⁸  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ³⁹  on the seashore. ⁴⁰  11:13 These all died in faith without receiving the things promised, ⁴¹  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁴²  on the earth.

[23:16]  ¹ tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[23:16]  ² tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.

[23:16]  ³ tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”

[23:16]  ⁴ tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced – the harvest.

[34:22]  ⁵ tn The imperfect tense means “you will do”; it is followed by the preposition with a suffix to express the ethical dative to stress the subject.

[34:22]  ⁶ tn The expression is “the turn of the year,” which is parallel to “the going out of the year,” and means the end of the agricultural season.

[23:34]  ⁷ tn The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut, booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast (see the following verses) as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.

[23:35]  ⁸ tn Heb “work of service”; KJV “servile work”; NASB “laborious work”; TEV “daily work.”

[23:36]  ⁹ tn The Hebrew term עֲצֶרֶת (’atseret) “solemn assembly [day]” derives from a root associated with restraint or closure. It could refer either to the last day as “closing assembly” day of the festival (e.g., NIV) or a special day of restraint expressed in a “solemn assembly” (e.g., NRSV); cf. NLT “a solemn closing assembly.”

[23:37]  ¹⁰ tn The LXX has “[their] burnt offerings, and their sacrifices, and their drink offerings.”

[23:37]  ¹¹ tn Heb “a matter of a day in its day”; NAB “as prescribed for each day”; NRSV, NLT “each on its proper day.”

[23:38]  ¹² tn Heb “from to separation.” See BDB 94 s.v. בַּד 1.e for an explanation of this phrase. This phrase is repeated in front of each of the four items in this verse in the Hebrew text, but these have not been translated into English for stylistic reasons. Cf. KJV, NASB “besides”; NRSV “apart from.”

[23:39]  ¹³ tn Heb “Surely on the fifteenth day.” The Hebrew adverbial particle אַךְ (’akh) is left untranslated by most recent English versions; however, cf. NASB “On exactly the fifteenth day.”

[23:40]  ¹⁴ tn Heb “fruit of majestic trees,” but the following terms and verses define what is meant by this expression. For extensive remarks on the celebration of this festival in history and tradition see B. A. Levine, Leviticus (JPSTC), 163; J. E. Hartley, Leviticus (WBC), 389-90; and P. J. Budd, Leviticus (NCBC), 328-29.

[23:41]  ¹⁵ tn Heb “for your generations.”

[23:42]  ¹⁶ tn Heb “in the huts” (again at the end of this verse and in v. 43), perhaps referring to temporary shelters (i.e., huts) made of the foliage referred to in v. 40 (J. E. Hartley, Leviticus [WBC], 389).

[16:13]  ¹⁷ tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukot, “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.

[16:13]  ¹⁸ tn Heb “when you gather in your threshing-floor and winepress.”

[16:14]  ¹⁹ tn Heb “in your gates.”

[8:14]  ²⁰ tn Heb “by the hand of.”

[8:18]  ²¹ tn Heb “He”; the referent (Ezra) has been specified in the translation for clarity.

[8:18]  ²² tn Heb “the last day.”

[8:18]  ²³ tn Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.

[8:18]  ²⁴ tn Heb “according to the judgment.”

[45:25]  ²⁵ sn That is, the Feast of Temporary Shelters, traditionally known as the Feast of Tabernacles (Exod 23:16; 34:22; Deut 16:16).

[14:16]  ²⁶ sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the Lord will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the Lord at that time (cf. Deut 31:9-13; Neh 8:12-18; 9:1-38).

[14:17]  ²⁷ sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination.

[1:14]  ²⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ²⁹ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ³⁰ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ³¹ tn Grk “and we saw.”

[1:14]  ³² tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[11:9]  ³³ tn Or “settled as a resident alien.”

[11:9]  ³⁴ tn Or “heirs with him.”

[11:10]  ³⁵ tn Grk “that has foundations.”

[11:11]  ³⁶ tn Grk “past the time of maturity.”

[11:11]  ³⁷ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:12]  ³⁸ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ³⁹ tn Grk a collective “the sand.”

[11:12]  ⁴⁰ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:13]  ⁴¹ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁴² tn Or “sojourners.”