Deuteronômio 16

David Guzik · Citado em PreceptAustin

Deuteronômio 16

Guzik - Prophetically, the feast of Passover clearly presents Jesus as our Passover (1 Corinthians 5:7+), the Lamb of God Who was sacrificed (Jn 1:29+), and whose blood was received and applied, so the wrath of God would pass over us.

Deuteronômio 16

Guzik - Leaven was a picture of sin and corruption, because of the way a little leaven would influence a whole lump of dough, and also because of the way leaven would “puff up” the lump—even as pride and sin makes us “puffed up.”. Significantly, God called them to walk unleavened after their initial deliverance from Egypt; symbolically, they were being called to a pure walk with the LORD. Is this not what the NT version of "passover" is to do for believers? It is to stir our memories (CROSS) and invigorate our hope (hope sure, not hope so = Second Coming). And so Paul records... For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “This is My body, which is for you; do (present imperative see our need to depend on the Holy Spirit to obey) this in remembrance of Me.” 25 In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do (present imperative see our need to depend on the Holy Spirit to obey) this, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death (FIRST COMING) until He comes (SECOND COMING). (1Co 11:23-26+) Deuteronomy 16:4 "For seven days no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning. there shall: Ex 12:15 13:7 34:25 neither: Ex 12:10 Deuteronomy 16 Resources - Multiple Sermons and Commentaries RULES ASSOCIATED WITH PASSOVER For seven days no leaven shall be seen with you in all your territory - Seven is a complete number and leaven is a symbol of sin. And none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning - Lit., "the meat that you sacrifice on the first day." It was to be burned (Ex. 12:10). The passover meal was to be eaten on the first day but not retained to the next day. Currid - The Passover celebration of verses 1–2 is tied to the Feast of Unleavened Bread (Exod. 23:14–17): these are one, single major festival. One of the principal characteristics of this feast is abstention from leaven. And this prohibition not only applies to the central sanctuary but to the whole of Israel. Unleavened bread only is to be consumed by the people. It is called ‘the bread of affliction’. That is an example of metonymy; namely, the bread is a figure that specifically symbolizes Israel’s hasty escape out of Egypt. There they had no time to leaven dough or cook it: ‘so the people lifted onto their shoulders dough [which] had not yet been leavened, in kneading bowls wrapped in clothes’ (Exod. 12:34). In addition, the word ‘affliction’ is used in a more general way of Israel’s slavery in Egypt (see Exod. 3:7, 17; 4:31). And, thus, the term may in fact be a reference to the entire period of Israel’s oppression and distress at the hands of the Egyptians. (Ibid) Deuteronomy 16:5 "You are not allowed to sacrifice the Passover in any of your towns which the LORD your God is giving you; sacrifice: De 16:2 12:5,6 Deuteronomy 16 Resources - Multiple Sermons and Commentaries RESTRICTION ON LOCATION FOR PASSOVER You are not allowed to sacrifice the Passover in any of your towns which the LORD your God is giving you - "Remember, Moses is addressing, for the most part, the children of the exodus generation. This verse implies that every generation should put themselves in the place of that first generation who experienced the power and presence of God, yet rebelled and died in the wilderness. Each of the annual feasts were to help Israel trust more in YHWH’s presence and provision. He was with them and for them, as He had been with their ancestors." (Utley) Deuteronomy 16:6 but at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt. in the evening at sunset: Ex 12:6-9 Nu 9:3,11 Mt 26:20 Heb 1:2,3 9:26 1Pe 1:19,20 Deuteronomy 16 Resources - Multiple Sermons and Commentaries Related Passage: Exodus 12:6-9 ‘You shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight. 7 ‘Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it. 8 ‘They shall eat the flesh that same night, roasted with fire, and they shall eat it with unleavened bread and bitter herbs. 9 ‘Do not eat any of it raw or boiled at all with water, but rather roasted with fire, both its head and its legs along with its entrails. Comment on twilight - This meant either between sunset and dark or between 3 and 5 P.M. The latter time period is probably correct because it would allow more time for slaughtering and preparing the animal, which would be needed later when many sacrifices would be offered at the sanctuary. Mt 26:19-21 The disciples did as Jesus had directed them; and they prepared the Passover. 20 Now when evening came, Jesus was reclining at the table with the twelve disciples. 21 As they were eating, He said, “Truly I say to you that one of you will betray Me.” PASSOVER SACRIFICE PLACE AND TIMING But at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt - In the first Passover the sacrifices were slain by every family in their house (Ex 12:46+) but now the Passover must be sacrificed at the central place of worship. Sunset was the beginning of a new day for Israelites. Deuteronomy 16:7 "You shall cook and eat it in the place which the LORD your God chooses. In the morning you are to return to your tents. cook: Ex 12:8,9 2Ch 35:13 Ps 22:14,15 in the place: De 16:2,6 2Ki 23:23 Joh 2:13,23 11:55 Deuteronomy 16 Resources - Multiple Sermons and Commentaries You shall cook and eat it in the place which the LORD your God chooses - First the Tabernacle, later the Temple. In the morning you are to return to your tents - The tents housed the pilgrims from around the land. NET NOTE - The rules that governed the Passover meal are found in Exod 12:1–51, and Deut 16:1–8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13–15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting. Deuteronomy 16:8 "Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the LORD your God; you shall do no work on it. Six days: Ex 12:15,16 13:7,8 Lev 23:6-8 Nu 28:17-19 solemn assembly: Lev 23:36 2Ch 7:9 Ne 8:18 Joel 1:14 Deuteronomy 16 Resources - Multiple Sermons and Commentaries Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the LORD your God; you shall do no work on it - a Sabbath day on which no work is to be done. Solemn Assembly (06116) atsarah from atsar = to restrain, retain) is a feminine noun that means assembly, and in most contexts has a religious connotation which is why it is most often translated as "solemn assembly." Solemn assemblies included those prescribed by God such as the Feast of Passover (Dt. 16:8) and the all-day gathering at the end of the Feast of Booths (Neh 8:18) Other assemblies were either for the worship of Baal (2 Ki 10:20) or were detestable to God because Israel's heart was not right before the LORD (Isa 1:13; Amos 5:21).. Atsarah - 11x in 11c - assembly(2), solemn assemblies(1), solemn assembly(8). Lev. 23:36; Num. 29:35; Deut. 16:8; 2 Ki. 10:20; 2 Chr. 7:9; Neh. 8:18; Isa. 1:13; Jer. 9:2; Joel 1:14; Joel 2:15; Amos 5:21 Deuteronomy 16:9 "You shall count seven weeks for yourself; you shall begin to count seven weeks from the time you begin to put the sickle to the standing grain. De 16:10,16 Ex 23:16 34:22 Lev 23:15,16 Nu 28:26-30 2Ch 8:13 Ac 2:1 1Co 16:8 Heb 2:1 Deuteronomy 16 Resources - Multiple Sermons and Commentaries COUNT SEVEN WEEKS TO FEAST OF WEEKS You shall count seven weeks for yourself; you shall begin to count seven weeks from the time you begin to put the sickle to the standing grain - Leviticus passage below provides a more definite calculation Leviticus 23:11-15 ‘He shall wave the sheaf before the LORD for you to be accepted; on the day after the sabbath the priest shall wave it. 12‘Now on the day when you wave the sheaf, you shall offer a male lamb one year old without defect for a burnt offering to the LORD. 13 ‘Its grain offering shall then be two-tenths of an ephah of fine flour mixed with oil, an offering by fire to the LORD for a soothing aroma, with its drink offering, a fourth of a hin of wine. 14 ‘Until this same day, until you have brought in the offering of your God, you shall eat neither bread nor roasted grain nor new growth. It is to be a perpetual statute throughout your generations in all your dwelling places. 15 ‘You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths. Deuteronomy 16:10 "Then you shall celebrate the Feast of Weeks to the LORD your God with a tribute of a freewill offering of your hand, which you shall give just as the LORD your God blesses you; a tribute: De 16:16 Lev 5:7 12:8 25:26 *margins Nu 31:28,37 Pr 3:9,10 just as: De 16:17 Pr 10:22 Joe 2:14 Hag 2:15-19 Mal 3:10,11 1Co 16:2 2Co 8:10,12 9:5-11 Deuteronomy 16 Resources - Multiple Sermons and Commentaries Calendar of Jewish Feasts THE LORD'S APPOINTED TIMES (Source: Rose Guide to the Tabernacle Excellent Teaching Resource) CELEBRATION OF FEAST OF WEEKS Then you shall celebrate the Feast of Weeks to the LORD your God with a tribute of a freewill offering of your hand, which you shall give just as (in proportion to how) the LORD your God blesses (barak) you - The Feast of Weeks (aka, Feast of the Harvest = Ex 23:16+ or day of the first fruits = Lev 23:9–22+; Nu 28:26–31+; Pentecost = Acts 2:1+) was also to celebrated at the Tabernacle (later the Temple). The freewill offering is made, not out of requirement, but out of devotion (e.g., Ex. 35:29+) The worshiper is to bring whatever offering his means allow (Dt 16:17).

Deuteronômio 16

Guzik - "There was no ritual of sacrifice commanded at Pentecost. Instead, it was a time of joyful thanksgiving for the harvest, and heart-response to God." Rejoice (08055)(samah) A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1 Sam. 11:9); of tribes of Israel (Deut. 33:18); of God rejoicing in His works (Ps. 104:31); of people rejoicing in the Lord Himself (Deut. 12:12; Ps. 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer. 20:15); making people rejoice the heart of others (Ps. 19:8[9]). Wine can gladden the hearts of persons (Eccl. 10:19). God gladdens His people with His presence (Isa. 56:7); but also their enemies when He judges Israel (Ps. 89:42[43]). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Ps. 5:11[12]; 9:2[3]; 14:7; 16:9; 19:8[9], etc.; but also 1 Sam. 2:1; Deut. 12:7; Joel 2:23, etc.). (Complete Word Study Dictionary – Old Testament) See also: Joy (gladness, pleasure, delight) (08057) simchah Joyful (glad, rejoice, rejoicing) (08056) sameach Complete Biblical Library Well attested in Semitic, the verb sāmach means "to rejoice" or "to be glad." Sāmach and its derivatives are distributed throughout the OT with only a handful of Books lacking an occurrence. In the Qal stem, sāmach means simply "to rejoice." There are many occasions for rejoicing cited in the OT, such as meeting a loved one (Exo. 4:14), drinking wine (Ps. 104:15), a good word (Prov. 12:25), being released from prison (Jer. 41:13) and gaining a victory over an enemy (1 Sam 19:5). The most common cause of rejoicing, however, was the salvation of the Lord (e.g., 2 Chr. 20:27; Pss. 9:2; 64:10; 92:4). God's people were to celebrate his goodness to them by observing regular feasts, such as the Feast of Tabernacles (Lev. 23:40) and the Feast of Weeks (Deut. 16:11). Tithing was also to be a joyful occasion (14:26). Rejoicing was to be an active event, as can be seen from its association with singing (Ps. 9:2), eating and drinking (Deut. 12:18), clapping hands (Ezek. 25:6) and playing musical instruments (Job 21:12). Indeed, a person's heart (Exo. 4:14) and soul (Ps. 86:4) are said to rejoice. Vine - Usage Notes: "to rejoice, be joyful." This verb also occurs in Ugaritic (where its radicals are sh-m-h) and perhaps in Aramaic-Syriac. It appears in all periods of Hebrew and about 155 times in the Bible. Śāmaḥ usually refers to a spontaneous emotion or extreme happiness which is expressed in some visible and/or external manner. It does not normally represent an abiding state of wellbeing or feeling. This emotion arises at festivals, circumcision feasts, wedding feasts, harvest feasts, the overthrow of one's enemies, and other such events. The men of Jabesh broke out joyously when they were told that they would be delivered from the Philistines (1 Sam. 11a:9). The emotion expressed in the verb śāmaḥ usually finds a visible expression. In Jer. 50:11 the Babylonians are denounced as being glad and "jubilant" over the pillage of Israel. Their emotion is expressed externally by their skipping about like a threshing heifer and neighing like stallions. The emotion represented in the verb (and concretized in the noun śimḥâ) is sometimes accompanied by dancing, singing, and playing musical instruments. This was the sense when David was heralded by the women of Jerusalem as he returned victorious over the Philistines (1 Sam. 18:6). This emotion is usually described as the product of some external situation, circumstance, or experience, such as found in the first biblical appearance of śāmaḥ: God told Moses that Aaron was coming to meet him and "when he seeth thee, he will be glad in his heart" (Exod. 4:14). This passage speaks of inner feeling which is visibly expressed. When Aaron saw Moses, he was overcome with joy and kissed him (v. 27). Therefore, the verb śāmaḥ suggests three elements: (1) a spontaneous, unsustained feeling of jubilance, (2) a feeling so strong that it finds expression in some external act, and (3) a feeling prompted by some external and unsustained stimulus. This verb is used intransitively signifying that the action is focused on the subject (cf. 1 Sam. 11:9). God is sometimes the subject, the one who "rejoices and is jubilant": "The glory of the Lord shall endure for ever: the Lord shall rejoice in his works" (Psa. 104:31). The godly are to "be glad in the Lord, and rejoice… and shout for joy…" (Psa. 32:11). Śāmaḥ can also mean "to be joyful or glad." In the place the Lord chooses, Israel is "to be joyful" in all in which the Lord blesses them (Deut. 12:7). Used thus the verb describes a state into which one places himself under given circumstances. It has a further and technical sense describing all that one does in making a feast before God: "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" (Lev. 23:40). In a few cases the verb describes an ongoing state. In 1 Kings 4:20 the reign of Solomon is summarized as follows: "Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry."(Vine's Expository Dictionary of Old Testament and New Testament Words) Samah - 148x - Exod. 4:14; Lev. 23:40; Deut. 12:7; Deut. 12:12; Deut. 12:18; Deut. 14:26; Deut. 16:11; Deut. 16:14; Deut. 24:5; Deut. 26:11; Deut. 27:7; Deut. 33:18; Jdg. 9:13; Jdg. 9:19; Jdg. 19:3; 1 Sam. 2:1; 1 Sam. 6:13; 1 Sam. 11:9; 1 Sam. 11:15; 1 Sam. 19:5; 2 Sam. 1:20; 1 Ki. 5:7; 2 Ki. 11:20; 1 Chr. 16:10; 1 Chr. 16:31; 1 Chr. 29:9; 2 Chr. 6:41; 2 Chr. 15:15; 2 Chr. 20:27; 2 Chr. 23:21; 2 Chr. 24:10; 2 Chr. 29:36; 2 Chr. 30:25; Ezr. 6:22; Neh. 12:43; Est. 8:15; Job 21:12; Job 22:19; Job 31:25; Job 31:29; Ps. 5:11; Ps. 9:2; Ps. 14:7; Ps. 16:9; Ps. 19:8; Ps. 21:1; Ps. 30:1; Ps. 31:7; Ps. 32:11; Ps. 33:21; Ps. 34:2; Ps. 35:15; Ps. 35:19; Ps. 35:24; Ps. 35:27; Ps. 38:16; Ps. 40:16; Ps. 45:8; Ps. 46:4; Ps. 48:11; Ps. 53:6; Ps. 58:10; Ps. 63:11; Ps. 64:10; Ps. 66:6; Ps. 67:4; Ps. 68:3; Ps. 69:32; Ps. 70:4; Ps. 85:6; Ps. 86:4; Ps. 89:42; Ps. 90:14; Ps. 90:15; Ps. 92:4; Ps. 96:11; Ps. 97:1; Ps. 97:8; Ps. 97:12; Ps. 104:15; Ps. 104:31; Ps. 104:34; Ps. 105:3; Ps. 105:38; Ps. 106:5; Ps. 107:30; Ps. 107:42; Ps. 109:28; Ps. 118:24; Ps. 119:74; Ps. 122:1; Ps. 149:2; Prov. 5:18; Prov. 10:1; Prov. 12:25; Prov. 13:9; Prov. 15:20; Prov. 15:30; Prov. 17:21; Prov. 23:15; Prov. 23:24; Prov. 23:25; Prov. 24:17; Prov. 27:9; Prov. 27:11; Prov. 29:2; Prov. 29:3; Prov. 29:6; Eccl. 3:12; Eccl. 3:22; Eccl. 4:16; Eccl. 5:19; Eccl. 8:15; Eccl. 10:19; Eccl. 11:8; Eccl. 11:9; Cant. 1:4; Isa. 9:3; Isa. 9:17; Isa. 14:8; Isa. 14:29; Isa. 25:9; Isa. 39:2; Isa. 56:7; Isa. 65:13; Isa. 66:10; Jer. 20:15; Jer. 31:13; Jer. 41:13; Jer. 50:11; Lam. 2:17; Lam. 4:21; Ezek. 7:12; Ezek. 25:6; Ezek. 35:14; Ezek. 35:15; Hos. 7:3; Hos. 9:1; Joel 2:21; Joel 2:23; Obad. 1:12; Jon. 4:6; Mic. 7:8; Hab. 1:15; Zeph. 3:14; Zech. 2:10; Zech. 4:10; Zech. 10:7 Samah refers to with one's whole disposition as indicated by its association with the heart (cf. Ex 4:14 Ps 104:15 105:3), the soul (Ps 86:4); and with lighting up of the eyes (Pr 15:30). The heartfelt joy is equivalent to inner peace and tranquility. The first use of this Hebrew verb samach give a sense of what David is saying the precepts of the LORD will do for the hungry heart (Lv 23:40). From an email I received from Grace Bible Church team ministering in Haiti Oct, 2000 helping establish Awana's (Bible memory program) among the poor children… an example of what God's precepts can do in real life "As he was video taping and filming the Awana training, Rod Henegar sensed an overwhelming appreciation of how Awana is going to minister to the children of Haiti. When the children first arrived at the new club, their faces showed visible apprehension, but as they studied the Scriptures and God's Word, their countenance seemed to take on an "angelic aura" and their desire to come back again was so apparent--"Such a transformation!" (Ed: Beautiful example of supernatural word producing a supernatural result = "rejoicing the heart"!) Deuteronomy 16:12 "You shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes. De 16:15 15:15 La 3:19,20 Ro 6:17,18 Eph 2:1-3,11 Deuteronomy 16 Resources - Multiple Sermons and Commentaries Related Passage: Dt 5:15+ ‘You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; therefore the LORD your God commanded you to observe the sabbath day. MEMORY JOGGER... EGYPTIAN BONDAGE You shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes - "The theological reason for the Feast of Weeks (agricultural harvest) was Israel’s experience of slavery in Egypt." (Utley) Guzik - The joy of Pentecost was intensified by remembering the bondage Israel had escaped. Leviticus 23:15–21 describes how, at the feast of Pentecost, Israel was to celebrate by bringing a new grain offering to the LORD and by waving two loaves of leavened bread unto the LORD. Prophetically, this is a powerful picture of the work of God in the New Covenant, fulfilled at the Day of Pentecost in Acts 2. No atoning sacrifice was necessary because the price had already been paid by Jesus.. There was a great harvest unto God, and great thanksgiving for that harvest. The response to God on the day of Pentecost was not done out of obligation to a particular law. It was the joyful heart-response of God’s people unto Him.. The church, founded on the day of Pentecost, would include the “leavened bread” of the Gentiles, waved as holy before God—made holy by the work of Jesus the Messiah. Curry - ‘You shall remember that you were a slave in Egypt’—this is a direct quotation from the Decalogue (see Dt 5:15+). It is part of the Fourth Commandment, which requires obedience to the Sabbath. The Feast of Weeks is obviously structured on the Sabbath command, and it bears a similar purpose to that of the Sabbath: they both denote freedom from oppression and dependence on the one and only true God! That gives one reason to be joyful! Deuteronomy 16:12 F. B. Meyer Our Daily Homily THIS gave the touch of gentle tenderness to Israel's treatment of the stranger, the fatherless, and the widow. They knew what loneliness and desperate suffering were; and from their own experience could speak to the heart. Without tenderness and sympathy, what are our gifts to the poor worth? It is as important to give graciously and kindly as to give at all. None are so sensitive as sufferers, whether in mind, body, or circumstance; they are quick to notice the slightest roughness or harshness in our manner of bestowing relief; they would prefer a pittance given with tender sympathy to a larger gift flung at them grudgingly. But what can give this thoughtful sympathetic manner like the memory of our own sufferings, when we were bondmen in Egypt! It may be that God is passing thee through some fiery ordeal, to teach thee and fit thee to be His almoner, touching and soothing as His outstretched hand of pity. Soon thy present sorrow shall be but a memory; but thou wilt be called to minister to the fatherless, the widow, the stranger. Always say in thine heart, God is passing me through this sorrow, and comforting me, and delivering me, that I may be able to comfort those who are in any trouble with the very accent, caress, and tender word which He hath spoken to me. "Blessed be the God of all comfort; who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God." In heaven itself we shall never quite forget that we were bondmen once, but were redeemed with the precious blood of Christ. This will give a new meaning to the song of adoring gladness. Summary of Numbers 28-29 Calendar (Source: Bible Knowledge Commentary) Deuteronomy 16:13 "You shall celebrate the Feast of Booths seven days after you have gathered in from your threshing floor and your wine vat; the feast: De 31:10 Ex 23:16 34:22 Lev 23:34-36 Nu 29:12-40 2Ch 5:3 7:8-10 2Ch 8:13 Ezr 3:4 Ne 8:14-18 Zec 14:16-18 Joh 7:2 Deuteronomy 16 Resources - Multiple Sermons and Commentaries Calendar of Jewish Feasts THE LORD'S APPOINTED TIMES (Source: Rose Guide to the Taberna CELEBRATION OF FEAST OF BOOTHS You shall celebrate the Feast of Booths seven days after you have gathered in from your threshing floor and your wine vat (Exod. 23:16; 34:22).- According to Leviticus 23:34, its timing is definite: from the fifteenth to the twenty-first of the seventh month. The feast marked not only the joy and thankfulness of a grateful people for God’s provision at the end of the agricultural season (Lev 23:39–41), but was to be a perpetual reminder (Deut 16:13ff.) to the people of God’s care for his own whom he had rescued from Egypt during those long years in the wilderness (Lev 23:42–43). The feast was closed by a day of rest, featured by a holy convocation, marking not only the climax of the religious year but symbolizing the rest of the believer in his God (Lev 23:39). Prophetically, the feast finds final fulfillment in that grand day when God will raise up the fallen booth of David (Amos 9:11) and give shelter to his repentant, redeemed, and re-gathered people (Isa 4:6).

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Guzik - This was to happen on the fifteenth day of the Jewish month Tishri (on the Jewish ceremonial calendar). The Feast of Tabernacles was a time to rejoice in God’s deliverance and provision for Israel during the time of wilderness wandering; a time when having come into the Promised Land, looking back with gratitude on all God had done to deliver and provide in the tough times of the wilderness.. Leviticus 23:39 says of the Feast of Tabernacles, on the first day there shall be a sabbath-rest, and on the eighth day a sabbath rest. The Feast of Tabernacles began and ended in rest; it was all about celebration and rest and refreshment, remembering what God had done. Curry - This celebration is so important that elsewhere in the Old Testament it is simply referred to as ‘the feast’ (1 Kings 8:2, 65; 12:32). Its special importance is further confirmed by Leviticus simply calling it ‘the feast of Yahweh’ (Lev. 23:39). Held at the central sanctuary, this pilgrim feast is to be one of great joy: the term in the final verse translated ‘indeed’ is emphatic in Hebrew. God richly provides for his people and they are to rejoice in his provision. In regard to all the pilgrim festivals Deuteronomy, more than any other book of the Pentateuch, stresses the rejoicing of Israel in response to these days of celebration. (Ibid) NET Note - 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. Booths (tabernacles) (05521) sukkah from sakak = to weave together) meant a shelter, a hut, a booth or a thicket. Sukkah described temporary shelters for animals (Ge 33:17), soldiers (2Sa 11:11), prophets (Jonah 4:5). In Lev 23:42-43 it refers to the booths constructed for the harvest feast, the Feast of Booths (Hebrew transliterated = hag [feast] hassukkot), which was held in the Fall (15th of Tishri - late Sept to Oct - see table for the Seven Great Feasts of Israel) QUESTION - What is the Feast of Tabernacles / Booths / Sukkot? ANSWER - The Feast of Tabernacles, also known as the Feast of Booths and Sukkot, is the seventh and last feast that the Lord commanded Israel to observe and one of the three feasts that Jews were to observe each year by going to “appear before the Lord your God in the place which He shall choose” (Deuteronomy 16:16). The importance of the Feast of Tabernacles can be seen in how many places it is mentioned in Scripture. In the Bible we see many important events that took place at the time of the Feast of Tabernacles. For one thing, it was at this time that Solomon’s Temple was dedicated to the Lord (1 Kings 8:2). It was also at the Feast of Tabernacles that the Israelites, who had returned to rebuild the temple, gathered together to hear Ezra proclaim the Word of God to them (Nehemiah 8). Ezra’s preaching resulted in a great revival as the Israelites confessed their sins and repented of them. It was also during this Feast that Jesus said, “If anyone thirsts, let him come to me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water” (John 7:37–39). The Feast of Tabernacles takes place on the 15th of the Hebrew month Tishri. This was the seventh month on the Hebrew calendar and usually occurs in late September to mid-October. The feast begins five days after the Day of Atonement and at the time the fall harvest had just been completed. It was a time of joyous celebration as the Israelites celebrated God’s continued provision for them in the current harvest and remembered His provision and protection during the 40 years in the wilderness. As one of the three feasts that all “native born” male Jews were commanded to participate in, the Feast of Tabernacles is mentioned multiple times in Scripture, sometimes called the Feast of the Ingathering, the Feast to the Lord, or the Feast of Booths (Exodus 23:16; Deuteronomy 16:13). As one of the pilgrim feasts (when Jewish males were commanded to go to Jerusalem), it was also the time when they brought their tithes and offerings to the Temple (Deuteronomy 16:16). With the influx of people coming to Jerusalem at that time, we can only imagine what the scene must have been like. Thousands upon thousands of people coming together to remember and celebrate God’s deliverance and His provision, all living in temporary shelters or booths as part of the requirements of the feast. During the eight-day period, so many sacrifices were made that it required all twenty-four divisions of priests to be present to assist in the sacrificial duties. We find God’s instructions for celebrating the Feast of Tabernacles in Leviticus 23, given at a point in history right after God had delivered Israel from bondage in Egypt. The feast was to be celebrated each year on “the fifteenth day of this seventh month” and was to run for seven days (Leviticus 23:34). Like all feasts, it begins with a “holy convocation” or Sabbath day when the Israelites were to stop working to set aside the day for worshiping God. On each day of the feast they were to offer an “offering made by fire to the Lord” and then after seven days of feasting, again the eighth day was to be “a holy convocation” when they were to cease from work and offer another sacrifice to God (Leviticus 23). Lasting eight days, the Feast of Tabernacles begins and ends with a Sabbath day of rest. During the eight days of the feast, the Israelites would dwell in booths or tabernacles that were made from the branches of trees (Leviticus 23:40–42). The Feast of Tabernacles, like all the feasts, was instituted by God as a way of reminding Israelites in every generation of their deliverance by God from Egypt. Of course, the feasts are also significant in that they foreshadow the work and actions of the coming Messiah. Much of Jesus’ public ministry took place in conjunction with the Holy Feasts set forth by God. The three pilgrim feasts where all Jewish males were commanded to “appear before the Lord in the place he chooses” are each very important in regards to the life of Christ and His work of redemption. We know with certainty that the Passover and the Feast of Unleavened Bread are symbolic of Christ’s atoning sacrifice on the cross. Likewise, we know that Pentecost, which marked the beginning of the Feast of Weeks, was the time of Jesus’ bodily ascension. And most scholars would agree that the Feast of Tabernacles is symbolic of Christ’s Second Coming when He will establish His earthly kingdom. There are also some who believe that it was likely during the Feast of Tabernacles that Jesus was born. While we celebrate Christ’s birth on December 25, most scholars acknowledge that this tradition was begun in the fourth century AD by the Roman Catholic Church and that the exact day of Jesus’ birth is unknown. Some of the evidence that Jesus might have been born earlier in the year during the Feast of the Tabernacles includes the fact that it would be unlikely for shepherds to still be in the field with their sheep in December, which is in the middle of the winter, but it would have been likely they were in the fields tending sheep at the time of the Feast of Tabernacles. The strong possibility that Jesus was born at the time of the Feast of Tabernacles is also seen in the words John wrote in John 1:14. “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” The word John chose to speak of Jesus “dwelling” among us is the word tabernacle, which simply means to “dwell in a tent.” Some believe it is very likely that John intentionally used this word to associate the first coming of Christ with the Feast of Tabernacles. Christ came in the flesh to dwell among us for a temporary time when He was born in the manger, and He is coming again to dwell among us as Lord of Lords. While it cannot be established with certainty that Jesus was born during the Feast of Tabernacles, some believe there is a strong possibility the Feast of Tabernacles not only looks forward to His second coming but also reflects back on His first coming. The Feast of Tabernacles begins and ends with a special Sabbath day of rest. During the days of the feast all native Israelites were “to dwell in booths” to remind them that God delivered them out of the “land of Egypt” and to look forward to the coming Messiah, Jesus Christ, who would deliver His people from the bondage of sin. This feast, like all of the feasts of Israel, consistently reminded the Jews and should remind Christians as well that God has promised to deliver His people from the bondage of sin and deliver them from their enemies. Part of God’s deliverance for the Israelites was His provision and protection of them for the 40 years they wandered in the wilderness, cut off from the Promised Land. The same holds true for Christians today. God protects us and provides for us as we go through life in the wilderness of this world. While our hearts long for the Promised Land (heaven) and to be in the presence of God, He preserves us in this world as we await the world to come and the redemption that will come when Jesus Christ returns again to “tabernacle” or dwell among us in bodily form. GotQuestions.org Related Resource: What are the different Jewish festivals in the Bible? | GotQuestions.org Deuteronomy 16:14 and you shall rejoice in your feast, you and your son and your daughter and your male and female servants and the Levite and the stranger and the orphan and the widow who are in your towns. De 12:12 26:11 Ne 8:9-12 Ec 9:7 Isa 12:1-6 25:6-8 30:29 35:10 1Th 5:16 Deuteronomy 16 Resources - Multiple Sermons and Commentaries REJOICING AT FEAST OF BOOTHS and you shall rejoice in your feast, you and your son and your daughter and your male and female servants and the Levite and the stranger and the orphan and the widow who are in your towns - Rejoice (08055)(samah) A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1 Sam. 11:9); of tribes of Israel (Deut. 33:18); of God rejoicing in His works (Ps. 104:31); of people rejoicing in the Lord Himself (Deut. 12:12; Ps. 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer. 20:15); making people rejoice the heart of others (Ps. 19:8[9]). Wine can gladden the hearts of persons (Eccl. 10:19). God gladdens His people with His presence (Isa. 56:7); but also their enemies when He judges Israel (Ps. 89:42[43]). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Ps. 5:11[12]; 9:2[3]; 14:7; 16:9; 19:8[9], etc.; but also 1 Sam. 2:1; Deut. 12:7; Joel 2:23, etc.). (Complete Word Study Dictionary – Old Testament) See also: Joy (gladness, pleasure, delight) (08057) simchah Joyful (glad, rejoice, rejoicing) (08056) sameach Deuteronomy 16:15 "Seven days you shall celebrate a feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful. Seven days: Lev 23:36-42 Nu 29:12-38 because: De 16:10 7:13 28:8-12 30:16 Deuteronomy 16 Resources - Multiple Sermons and Commentaries Seven days you shall celebrate a feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful - Harvest was a time of joy and thanksgiving to Yahweh for His bountiful blessings.

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Guzik - Prophetically, the feast of Tabernacles speaks of the millennial rest of comfort of God for Israel and all of God’s people; it is all about peace and rest, from beginning to end.. Tabernacles is specifically said to be celebrated during the millennium (Zechariah 14:16–19+). Deuteronomy 16:16 "Three times in a year all your males shall appear before the LORD your God in the place which He chooses, at the Feast of Unleavened Bread and at the Feast of Weeks and at the Feast of Booths, and they shall not appear before the LORD empty-handed. Three times: Ex 23:14-17 34:22,23 1Ki 9:25 and they shall: Ex 23:15 34:20 1Ch 29:3-9,14-17 Ps 96:8 Pr 3:9,10 Isa 23:18 Isa 60:6-9 Hag 1:9 Mt 2:11 Mk 12:3 Deuteronomy 16 Resources - Multiple Sermons and Commentaries THREE FEASTS REQUIRING PILGRIMAGES TO TABERNACLE/TEMPLE Three times in a year all your males shall appear before the LORD your God in the place which He chooses, at the Feast of Unleavened Bread and at the Feast of Weeks and at the Feast of Booths, and they shall not appear before the LORD empty-handed - (cf Ex. 23:17; 34:23–24; cf. 2 Chr. 8:13) These three feasts were to be attended by all the men over 20 years of age and if possible their families were to go as well (Dt 16:11, 14, cf Ex 23; Lv 23; Nu 28, 29.Note the Feast of Unleavened Bread includes the Passover Feast and are treated as one feast. Guzik - Jesus was obedient to this command; He made the trip from Galilee to Jerusalem to be at these feasts (Luke 2:41, John 7:2, 10).

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Guzik - Such sacred totems were common among the Canaanites. Israel might have been tempted to be “seeker sensitive” and add such items to their worship of the God of Israel. He wanted none of it.