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With Him above, their profit and their joy, To know the mystery of His love. The cross He bore, His life and health, Through shame and death to Him. His people's hope, His people's wealth, Their everlasting peace.

The Great Salvation Revealed in Christ

For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, while God also bore witness by signs and wonders and various miracles, and by gifts of the Holy Spirit distributed according to His will.

For it was not to angels that God subjected the world to come, of which we are speaking. It has been testified somewhere, What is man that you are mindful of him, or the son of man that you care for him?

You have made him for a little while lower than the angels. You have crowned him with glory and honor, putting everything in subjection under his feet. Now in putting everything in subjection to him, he left nothing outside his control.

At present, we do not yet see everything in subjection to him, but we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified all have one source.

That is why he is not ashamed to call them brothers, saying, I will tell of your name to my brothers. In the midst of the congregation I will sing your praise. And again I will put my trust in him. And again, behold, I and the children God has given me.

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is the devil, and deliver all those who through fear of death were subject to lifelong slavery.

For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.

For because he himself has suffered when tempted, he is able to help those who are being tempted. Let's pray. Gracious Heavenly Father, we thank You for this passage of Scripture that so clearly reveals the work of Christ, that reveals what Christ did on our behalf, how He suffered so greatly.

And Lord, we know that ours is a path of suffering. And we can suffer joyfully because we know that Christ suffered joyfully. And Lord, we ask for Your strength. We ask for Your guidance. We ask for wisdom in how we navigate the trials and the difficulties of this life.

Lord, we pray that we would look to Jesus Christ, the author and the founder of our faith, the perfecter of our faith. We thank You, Lord, that through His power we are able to please You. We are able to walk in a manner worthy of the calling to which we have been called.

So Lord, we exalt Jesus Christ. We are so thankful for His work. And we pray, Lord, that we would live our lives in gratitude to Him. Lord, help us now as we learn more about His life and His ministry, His work.

Help us, Lord, to understand these truths so that we can apply them to our lives in order to please You in everything that we do, in everything that we think, in our motives, in our actions. Lord, to You be the glory and honor.

Thank You, Lord, in Jesus' name. Amen.

John’s Gospel and the Practical Meaning of Seeing Jesus

I'm really enjoying the study of John's Gospel myself. I'm profiting from it. And I just pray that the Lord helps me to be able to communicate the richness of this Gospel before us. I'm somewhat frustrated in my inability to do so to the degree we want.

Today we arrive at the seventh chapter of John's Gospel. And it's our intention today to address verses 1 -13. As I was considering my completed notes today, I'm thinking there wasn't a lot of practical counsel or instruction for how we live in the light of this.

But I believe that this matter of presenting and seeing Jesus Christ is itself intensely practical and transformative. And that the Holy Spirit uses our perception of who we see Jesus to be, who He is, to do a great work of grace in us.

And so although we may not be able to specifically sit down and write one, two, three lessons that I learned today from this passage, that doesn't mean that it's not practical or applicable. I believe it is.

It's the knowledge of Jesus Christ that ultimately is transformative, isn't it? Well, here we read of the conflict between Jesus and His half-brothers. And we may consider the great difference between Jesus and His brothers as really a conflict or a clash between two different worldviews and how they basically saw the world and interpreted from that worldview how they should live.

And so really we have a clash here, a conflict between the worldview of fallen man and the worldview of God Himself, of course, as Jesus Christ viewed the world. And so His brothers assessed, saw and assessed circumstances differently than did Jesus.

And so they preferred a course of action for Him as contrary to His own determination to take. And so we read that His believers at this point were unbelievers. His brothers were unbelievers. And therefore they were incapable of understanding why Jesus could do ministry among the Jews in the way that He did.

And we also see that even blood relation may not be the context in which true family relationships may be experienced and enjoyed. The fact is true family fellowship, a kindred spirit, may be enjoyed among brothers and sisters in Christ because of their common blood, but the common blood that's that of Jesus Christ.

And so we have a relationship and communication with one another as Christians that in many ways surpasses that of blood relations, or at least many of us could express that we've experienced that. And so here we may see, as one put it, ironically, when the world or even our biological families begin to hate us on account of Christ, it is then that we know that we are home residents in the family of God.

And this is borne out in this passage. Now, of course, these verses, verses 1 through 13, are really establishing a setting for an event that is going to occur later on in the chapter, an event that John has described as a sign.

There are a number of signs in John's gospel. And so a sign is often presented, and then that sign sets the stage for a discourse of Jesus. And so in John 7, we have this discourse, and in this discourse, there's more interaction between Jesus and those with whom he's speaking as they ask questions and make comments as to what he teaches.

But the larger episode we should keep in view, even as we consider these first 13 verses as introductory. And so the entire episode is rather lengthy. It encompasses the entire chapter. Chapter 7 begins here with verse 1 and is completed at the last verse of chapter 7, which is verse 53.

And I might just interject at this point, with John 8, verse 1, you have the account of the woman caught in adultery. And after that episode, John actually goes back and ties into this discourse as well.

But we'll consider that when we arrive, which will be in a few weeks, I believe. And so let's read the first 13 verses of this chapter, John chapter 7, and this is from the New King James Version. After these things, Jesus walked in Galilee, for he did not want to walk in Judea, because the Jews sought to kill him.

Now the Jews' feast of tabernacles was at hand. His brothers, therefore, said to him, Depart from here and go into Judea, that your disciples also may see the works that you are doing. For no one does anything in secret, while he himself seeks to be known openly.

If you do these things, show yourself to the world. And then John provides this explanation. For even his brothers did not believe in him. And Jesus said to them, My time has not yet come, but your time is always ready.

The world cannot hate you, but it hates me, because I testify of it that its works are evil. You go up to this feast. I am not yet going up to this feast, for my time has not yet fully come. When he had said these things to them, he remained in Galilee.

But when his brothers had gone up, then he also went up to the feast, not openly, but as it were in secret. And then the Jews sought him at the feast and said, Where is he? And there was much complaining among the people concerning him.

Some said he is good, and others said, No, on the contrary, he deceives the people. However, no one spoke openly of him for fear of the Jews. Now, here in this account of John 7, we're going to see our Lord traveling to Jerusalem to observe the Feast of Tabernacles, even though he sent his brothers on ahead of him.

This Feast of the Tabernacles is a week-long festival observed in the fall, the autumn of the year, which culminated in the Jewish New Year and the Day of Atonement, which is commonly referred to as Yom Kippur.

Sometimes the Feast of Tabernacles is called also the Feast of Booths, and that's what the Tabernacle is, a temporary dwelling place made from leafy branches, whatnot. And this Feast of Tabernacles was a commemoration on the part of Israel of the 40-year wilderness wandering of Israel through their exodus from slavery in Egypt onto their entrance into the promised land under Joshua.

And so during this seven-day festival, the Jews would fashion booths or tabernacles, and they'd sleep out of doors. They'd camp outside. But their doing so was not simply to commemorate their wilderness wanderings, although it was that.

The primary idea was that during those 40 years, God himself had begun to dwell and tabernacle with them. Moses and Israel built the tabernacle. God dwelt there among his people in the middle of the camp, of course.

The shekinah glory of God, a pillar of fire by night, cloud by day, was the physical and visible presence of God dwelling among his people. And then they were dwelling in these temporary dwellings as well in the wilderness.

And so the Feast of Tabernacles was really to reminisce that God had been dwelling with them as God's people during that period of time as they enjoyed his protection as well as his provision feeding them, bringing them water.

And in time after Israel had entered the promised land, this festival of booths also became associated with the end of the growing season in the autumn, culminating in their gratefulness expressed to God for the bountiful harvest that they had taken in.

But this festival was not only, not only did it have a remembrance of what had once taken place, but it was a feast that also anticipated what God promised they would yet experience. It suggested a future realization of God's promises to his people.

After all, while in the wilderness, their dwelling in booths was due to the fact that they were on a journey to their promised land in which they would enjoy the full blessing of God's blessing and provision in their lives.

This event of the Feast of the Tabernacles was regarded by some as the greatest festival of the year for the Jews. Josephus, in his writings, declared that that was their assessment of it. It was particularly for this feast that Jews from the nations of the world would arrive and dwell in the streets and on the housetops and also in the fields, of course, and the environs around Jerusalem.

And so it must have been quite an amazing experience to participate in this festival. And I thought about Alfred Edersheim, who lived in the 19th century, who wrote a wonderful two-volume book, The Life and Times of Jesus the Messiah.

And he had a gift of describing the setting of the ancient world and what it was like, what they heard, what they saw, what they smelled. And I came across this rather prolonged description of what would have been observed by Jesus and his disciples in Jerusalem at this festival of booths.

And so I wanted to share this with us. It sets the atmosphere of what was going on in Jerusalem. And so Edersheim wrote, It was kol ha-moed, as the non-sacred part of the festive week. The half-holy days were called.

Jerusalem, the city of solemnities, the city of palaces, the city of beauty and glory, were quite another than its usual aspect, other even than when its streets were thronged by festive pilgrims during the Passover week or at Pentecost, which would have been six months before in the springtime.

For this was preeminently the feast for foreign pilgrims coming from the farthest distance, whose temple contributions were then received and counted. Despite the strange costumes from Media, Arabia, Persia, or India, and even further, or the Western speech and bearing of the pilgrims from Italy, Spain, the modern Crimea, and the banks of the Danube, if not from yet more strange and barbarous lands, it would not be difficult to recognize the liniments of the Jew, nor to perceive that to change one's clime or setting was not to change one's mind.

In other words, it would have clearly a Jewish flair. As the Jerusalemite would look with proud self-consciousness, not unmingled with kindly patronage on the swarthy strangers, yet fellow countrymen, or the eager-eyed Galilean curiously stare after them, the pilgrims would in turn gaze with mingled awe and wonderment on the novel scene.

Here was the realization of their fondest dreams ever since childhood, the home and spring of their holiest thoughts and best hopes, that which gave inward victory to the vanquished and converted persecution into anticipated triumph.

They could come at this season of the year, not during the winter for the Passover, again six months before, nor yet quite to readily in summer's heat for Pentecost, that would have been at the beginning of the summer.

But now in the delicious cool of early autumn, when all harvest operations, the gathering of luscious fruit, the vintage were past, and the first streaks of gold were tinting the foliage, strangers from afar off and countrymen from Judea, Berea, and Galilee would mingle in the streets of Jerusalem under the ever-present shadow of that glorious sanctuary of marvel, a reference to the temple.

Cedarwood and gold up there on high, Moriah, in Mount Moriah, the Temple Mount, symbol of the infinitely more glorious overshadowing presence of Him, who is the Holy One in the midst of Israel. How all day long, even till the stars lit up the deep blue canopy overhead, the smoke of the burning, smoldering sacrifices rose in a slowly widening column and hung between the Mount of Olives and Zion.

And how the chant of Levites and the solemn responses of the Hallel, it was common that the Jewish pilgrims would pray verbatim, Psalms 113 through Psalm 118, and that's called the Hallel, and he's making reference here of hearing the pilgrims reciting this prayer, were born on the breeze, or the clear blast of the pre-silver trumpet seemed to awaken the echoes far away.

And then at night how all these vast temple buildings stood out, illuminated by the great candelabras that burned in the court of the women, and by the glare of torches when strange sound of mystic hymns and dances came floating over the intervening darkness.

Truly well might Israel designate the Feast of Tabernacles as the feast, in other words, the number one feast, and the Jewish historian described it, that would be Josephus, as the holiest and greatest.

Early on the 14th of Tishri, that would be the name of the month, according to the lunar calendar, corresponding to our September, early October, all the festive pilgrims had arrived. Then it was indeed a sense of bustle and activity.

Hospitality had to be sought and found, guests to be welcomed and entertained, all things required for the feast to be got ready, and above all, booths must be erected everywhere, in court, on housetop, in street and square, for the lodgement and entertainment of that vast multitude, leafy dwellings everywhere, to remind of the wilderness journey, and now of the goodly land.

Only that fierce castle, Antonia, that was a Roman castle that was built just outside the wall of the temple, and it was higher than the temple and the temple courts, and so the Romans were watching all the time, and it just irritated the Jews to no end, and he's making reference to it here.

Only that fierce castle, Antonia, which frowned above the temple, was undecked by the festive spring into which the land had burst. To the Jew it must have been a hateful sight, that castle which guarded and dominated his own city and temple, hateful sight and sound, that Roman garrison with its foreign, heathen, reballed speech and manners.

Yet for all this, Israel could not read on the lowering sky the signs of the times, nor yet knew the day of their merciful visitation. In other words, that the Messiah was coming among them. And this, although of all festivals, that of tabernacles should have most clearly pointed them to the future.

Indeed, the whole symbolism of the feast, beginning with the completed harvest for which it was a thanksgiving, pointed to the future. The rabbis themselves admitted this. The strange number of sacrificial bullocks, 70 in all.

Seven bulls were sacrificed, one for each of what they believed were the 70 Gentile nations of the world. They regarded it as referring to the 70 nations of heathendom. The ceremony of the outpouring of water, which was considered of such vital importance as to give the whole festival the name of House of Outpouring, was symbolical of the outpouring of the Holy Spirit.

As the brief night of the great temple illumination closed, there was solemn testimony made before Jehovah against heathenism. In other words, against those wicked Gentiles. It must have been a stirring scene when out of the mass of Levites with their musical instruments, who crowded the 15 steps that led from the court of Israel to that of the women, stepped two priests with their silver trumpets.

As the first cock crowing intimated the dawn of morn, they blew a threefold blast. Another on the tenth step, and yet another threefold blast as they entered the court of the women. And still sounding their trumpets, they marched through the court of the women to the beautiful gate.

And here turning round and facing westwards to the holy place, they repeated, Our fathers who were in this place, they turned their backs on the sanctuary of Jehovah and their faces eastward, for they worshipped eastward.

Speaking of that generation of Jews who had apostatized from God and began to worship idols, and the result was their Babylonian exile. And so they're repudiating them and worshipped eastward the sun.

But we, our eyes are toward Jehovah. We are Jehovah's. Our eyes are toward Jehovah. Yea, the whole of this night and morning scene was symbolical. The temple illumination of the light which was to shine from out of the temple into the dark night of heathendom.

In other words, the glory of God to shine forth into the Gentile world. And then at the first dawn of morn, the blast of the priest's silver trumpets of the army of God as it advanced with festive trumpet sound and call to awaken the sleepers, marching on to quite the utmost bounds of the sanctuary to the beautiful gate, which opened upon the court of the Gentiles.

And then again, facing round to utter solemn protest against heathenism and make solemn confession of Jehovah. That gives you the setting of the city at this time. Quite an amazing description, I think.

Now during this festival of booths or tabernacles, there were two prominent symbolic actions that were performed. First, there was a public drawing of water from a pitcher, with a pitcher, from the pool of Siloam, I believe, which pointed to God's provision of water for Israel in the wilderness throughout their desert wanderings.

The account of this provision of God is set forth in Numbers chapter 20, verses two and following. Now this was back during the days of Moses when Israel was wandering in the wilderness, traveling from Egypt to the promised land, which took 40 years.

Now there was no water for the congregation, so they gathered together against Moses and Aaron and the people contended with Moses and spoke, saying, if only we had died when our brethren died before the Lord.

Why have you brought up the assembly of the Lord into this wilderness and we and our animals should die here? And why have you made us come up out of Egypt to bring us to this evil place? It is not a place of grain or figs or vines or pomegranates, nor is there any water to drink.

And so Moses and Aaron went from the presence of the assembly to the door of the tabernacle.

Of meeting.

They fell on their faces, and the glory of the Lord appeared to them. And then the Lord spoke to Moses, saying, take the rod. You and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water.

And thus you shall bring water for them.

Out of the rock.

And drink to the congregation and give drink to the congregation, their animals. And so Moses took the rod from before the Lord as he commanded him. And Moses and Aaron gathered the assembly together before the rock.

He said to them, here now, you rebels, must we bring water for you out of this rock? And then Moses lifted his hand and struck the rock twice with his rod and water came out abundantly and the congregation and their animals drank.

And so this event, the publicly pouring out of water in the feast of the booze, was a commemoration of God providing water, but it was when this event took place, the pouring out of this water in the temple, that gave Jesus the occasion to stand forward and make this declaration, which we'll consider later in John chapter 7, verses 37 and 38.

On the last day, that great day of the feast, Jesus stood and cried out saying, 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.

And so there you have the future aspect pointing to the pouring out of the Holy Spirit by King Jesus upon his people. He said this, of course, in anticipation of the day of Pentecost, when the Holy Spirit would come upon the church.

A second public action took place during this festival. It was the formal, celebrative, ceremonial lighting of a lamp. This symbolized the manifestation.

Of the glory of God.

To his people, this kind of glory, which was the visible presence of God who tabernacled with his people in the wilderness wandering. The initial appearing.

Of the glory of God.

Is described in Exodus 40. And this is what happened after Moses completed erecting the tabernacle, or the tent structure, where God promised to dwell. And so we read of this in Exodus 40, 33 and following.

And Moses raised up the court all around the tabernacle and the altar and hung up the screen of the court gate, so Moses finished the work. And then the cloud covered the tabernacle.

Of meeting.

And the glory of the Lord filled the tabernacle. And Moses was not able to enter the tabernacle.

Of meeting.

Because the cloud rested above it and the glory of the Lord filled the tabernacle. Whenever the cloud was taken up from above the tabernacle, the children of Israel would go forward, or onward, in all their journeys.

But if the cloud was not taken up, then they did not journey till the day that it was taken up. For the cloud of the Lord was above the tabernacle by day, and fire was over it by night, and the sight of all the house of Israel throughout all their journeys.

In other words,.

That 40-year wilderness wandering. And this event, this kind of glory of God protecting, providing, leading the people of God, was seen through this symbolic public action of the festival in lighting a lamp.

It symbolized the manifestation.

Of the glory of God.

To His people, the Shekinah glory, which was the visible presence of God who tabernacled with His people during their wilderness wandering. The initial period of this glory is described again in Exodus 40, which we read.

Well, when they lit this lamp there in the temple, it gave occasion for Jesus to stand forward once again. And we'll read of this not until John chapter 8,.

Verse 12.

And then we read that Jesus spoke to them again,.

Saying,.

I am the light of the world. He who follows me shall not walk in darkness, but have the light of life. And so the Lord Jesus came to this festival of booths and He used the two great symbolic actions to set forth Himself and His own ministry as the Messiah, as the manifestation of God to His people.

However, there's a larger picture being portrayed in this episode.

Than what we've.

Already considered. The Holy Spirit through the pen of the Apostle John is setting forth that actually the Lord Jesus is the true tabernacle. They're all dwelling in little booths, tabernacles that they erected.

It was through the tabernacle.

That God dwells.

With His people, those who know Him and believe on Him. And it's through Jesus Christ that God actually dwells among His people, those who know Him and believe on Him. He is the one through whom God satisfies the spiritually thirsty.

By giving them.

The blessed, life-giving, life-empowering Holy Spirit. And He is the one through whom God provides clear insight as to who He is and how He would have His people live before Him. He is the light of the world.

As one succinctly described, Jesus set forth for us in this chapter, Jesus is the true tabernacle, the fulfillment of the world's hopes and joys, whose faithful obedience to the Father is the source of true brotherhood in the family of God.

In Jesus, the good things of God are being expressed as grace replacing grace. And what is meant by that is that God was very gracious to Israel in the Old Testament times, and now He's replacing that even with greater grace through the Lord Jesus Christ.

And then Leon Morris expressed this same truth in different words, and I included this for clarification, enhancement of our understanding. The Feast of Tabernacles was a feast of thanksgiving primarily for the blessings of God in the harvest.

But it was observed with special reference to the blessings received during the wilderness wanderings, the time when God was pleased to manifest Himself in the tabernacle. It may be this which gives significance to John's recording of the happenings in this chapter.

Neither in the tabernacle in the wilderness nor in the temple which replaced it was God fully manifested. The final and perfect manifestation of God was in Jesus, whose ministry would result in God's dwelling neither in a tent nor a temple, but in men's hearts by His Spirit.

And so you can see that this passage just seems to be widening for us, isn't it? And that it presents and displays Jesus Christ before us. Well, with that little bit of introduction, let's begin to work through these verses now and understand what's being stated.

Jesus’ Withdrawal to Galilee and the Threat in Judea

First, we see Jesus purposely, initially, initially purposed to remain in Galilee. And in verse 1 we read of the increasing danger that was being posed.

To Him.

After these things, Jesus walked in Galilee for He did not want to walk in Judea because the Jews sought to kill Him. The verse opens with a vague reference to time after these things. And probably a significant amount of time transpired between the end of the events of John chapter 6 and the opening here of John chapter 7.

Jesus did not want to walk in Judea. That would have been down south. Not because He was afraid to do so,.

Of course,.

But because it was not wise for Him to do so. Our Lord was never characterized by fear, but rather of power.

And of love.

And of a sound mind. That we should characterize each of us as Christians. It is not said, as Matthew Henry wrote, He dared not, but He would not walk in Judea. It was not through fear and cowardness He declined it, but in prudence, for His hour had not yet come.

He was never terrified. He never acted out of fear, but rather He, of course, was full of courage and confidence. The verb in this verse, after these things, Jesus walked in Galilee, the verb walked in the Greek is actually an imperfect tense.

And what that tense conveys is the idea of continual walking. He was walking about Galilee as it were. He did so because He knew His life was in danger in Judea to the south. Again, there's no suggestion.

That the events.

Of chapter 5 occurred immediately after those of chapter 4. D .A. Carson suggested the events of chapter 5 occurred about six months after the events of chapter 4. And he's probably right. What we have is a record of increasing hostility toward Jesus.

That, of course,.

Will eventually reach its zenith in Jerusalem of Judea. Back in John chapter 5 verse 18, we read that the murderer has intention of the Jewish leaders. Therefore, the Jews sought all the more to kill Him because He not only broke the Sabbath but also said that God was His Father making Himself equal with God.

But now they're ramped up in their hostility and their anger. They wanted to kill Him. The Gospel reveals the hostile opposition to Jesus was increasing as Jesus ministered among the people. His greatest opposers were the Jewish leaders of Jerusalem, the Sanhedrin, that leading body of 70 men who ruled the nation of Israel.

Really at the.

Permission of Rome. They were allowed to have some measure of authority over Jewish affairs.

But Galilee.

Was quite a distance off, maybe 90 to 100 miles north of Jerusalem and it was separated,.

Of course,.

By the region of Samaria. And so our Lord Jesus continued His public ministry in Galilee. But here we read He made an excursion into Judea to Jerusalem because the feast of the tabernacles was at hand.

And we read that statement in verse 2. Now the Jews' feast of tabernacles was at hand. This was one of.

Three annual.

Jewish feasts that all Jewish males.

Were required.

To travel to Jerusalem to observe. This is stipulated,.

By the way,.

First in Exodus 23, 14 through 17. Three times you shall keep a feast to be in the year. You shall keep the feast of unleavened bread. You shall eat unleavened bread seven days as I commanded you.

At that time.

Appointed in the month.

Of B.

For in it you came out of Egypt. None shall appear before Me empty.

That would have been.

Passover,.

The early spring.

Of the year.

And the feast of harvest, the first fruits of your labor, which were sown in the field, that would have been Pentecost, at the beginning.

Of summer.

And the feast of ingathering.

At the end of the year.

And the Jews observed a lunar calendar, not like our calendar, and the end of their year would be in the fall, in the autumn, at the time of harvest. When you've gathered in the fruit of your labors from the field until three times.

In the year,.

All your males shall appear before the Lord God. More detail of this is given in Leviticus 23.

Also,.

The fifteenth day of the seventh month when you've gathered in the fruit.

Of the lab, that harvest,.

You should keep the feast of the Lord for seven days. On the first day there shall be a Sabbath rest.

On the eighth day.

A Sabbath rest you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, willows of the brook, and you shall rejoice before the Lord.

Your God.

For seven days. You shall keep it as a feast to the Lord for seven days in the year. It shall be a statute forever in your generations. You shall celebrate it in the seventh month. You shall dwell in booths for seven days.

All who are native.

Israelites.

Shall dwell.

In booths.

That your generations may know that I made the children of Israel dwell in booths.

Because when I brought.

Them out.

Of the land of Egypt I am the Lord.