Exodus 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.

Exodus 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.

Numbers 29:12

The Feast of Temporary Shelters

29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days.

Deuteronomy 16:13-15

The Festival of Temporary Shelters

16:13 You must celebrate the Festival of Temporary Shelters ⁷  for seven days, at the time of the grain and grape harvest. ⁸  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. ⁹  16:15 You are to celebrate the festival seven days before the Lord your God in the place he ¹⁰  chooses, for he ¹¹  will bless you in all your productivity and in whatever you do; ¹²  so you will indeed rejoice!

Ezra 3:4

3:4 They observed the Festival of Temporary Shelters ¹³  as required ¹⁴  and offered the proper number of ¹⁵  daily burnt offerings according to the requirement for each day.

Nehemiah 8:14

8:14 They discovered written in the law that the LORD had commanded through ¹⁶  Moses that the Israelites should live in temporary shelters during the festival of the seventh month,

Zechariah 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. ¹⁷  14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ¹⁸  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.

John 1:14

1:14 Now ¹⁹  the Word became flesh ²⁰  and took up residence ²¹  among us. We ²²  saw his glory – the glory of the one and only, ²³  full of grace and truth, who came from the Father.

John 7:2

7:2 Now the Jewish feast of Tabernacles ²⁴  was near. ²⁵ 

Hebrews 11:9

11:9 By faith he lived as a foreigner ²⁶  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ²⁷  of the same promise.

Hebrews 11:13

11:13 These all died in faith without receiving the things promised, ²⁸  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ²⁹  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.

[16:13]  ⁷ 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]  ⁸ tn Heb “when you gather in your threshing-floor and winepress.”

[16:14]  ⁹ tn Heb “in your gates.”

[16:15]  ¹⁰ tn Heb “the Lord.” See note on “he” in 16:1.

[16:15]  ¹¹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:15]  ¹² tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

[3:4]  ¹³ tn The Hebrew phrase אֶת חַג־הַסֻּכּוֹת (’et khag-hassukot, “festival of huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. 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 as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.

[3:4]  ¹⁴ tn Heb “according to what is written.”

[3:4]  ¹⁵ tn Heb “by number.”

[8:14]  ¹⁶ tn Heb “by the hand of.”

[14:16]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “and tabernacled.”

[1:14]  ²² tn Grk “and we saw.”

[1:14]  ²³ 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).

[7:2]  ²⁴ tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.

[7:2]  ²⁵ sn Since the present verse places these incidents at the feast of Tabernacles (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.

[11:9]  ²⁶ tn Or “settled as a resident alien.”

[11:9]  ²⁷ tn Or “heirs with him.”

[11:13]  ²⁸ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ²⁹ tn Or “sojourners.”