|New International Version (©2011)|
On the last and greatest day of the festival, Jesus stood and said in a loud voice, "Let anyone who is thirsty come to me and drink.
New Living Translation (©2007)
On the last day, the climax of the festival, Jesus stood and shouted to the crowds, "Anyone who is thirsty may come to me!
English Standard Version (©2001)
On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink.
New American Standard Bible (©1995)
Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If anyone is thirsty, let him come to Me and drink.
King James Bible (Cambridge Ed.)
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
Holman Christian Standard Bible (©2009)
On the last and most important day of the festival, Jesus stood up and cried out, "If anyone is thirsty, he should come to Me and drink!
International Standard Version (©2012)
On the last and most important day of the festival, Jesus stood up and shouted, "If anyone is thirsty, let him come to me and drink!
NET Bible (©2006)
On the last day of the feast, the greatest day, Jesus stood up and shouted out, "If anyone is thirsty, let him come to me, and
Aramaic Bible in Plain English (©2010)
But at the great day, which is the last of the feast, Yeshua stood and he proclaimed and said: “If a man is thirsty, let him come to me and drink.”
GOD'S WORD® Translation (©1995)
On the last and most important day of the festival, Jesus was standing [in the temple courtyard]. He said loudly, "Whoever is thirsty must come to me to drink.
King James 2000 Bible (©2003)
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
American King James Version
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come to me, and drink.
American Standard Version
Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.
And on the last, and great day of the festivity, Jesus stood and cried, saying: If any man thirst, let him come to me, and drink.
Darby Bible Translation
In the last, the great day of the feast, Jesus stood and cried saying, If any one thirst, let him come to me and drink.
English Revised Version
Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
Webster's Bible Translation
In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirsteth, let him come to me, and drink.
Weymouth New Testament
On the last day of the Festival--the great day--Jesus stood up and cried aloud. "Whoever is thirsty," He said, "let him come to me and drink.
World English Bible
Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink!
Young's Literal Translation
And in the last, the great day of the feast, Jesus stood and cried, saying, 'If any one doth thirst, let him come unto me and drink;
|Matthew Henry's Concise Commentary|
7:37-39 On the last day of the feast of tabernacles, the Jews drew water and poured it out before the Lord. It is supposed that Christ alluded to this. If any man desires to be truly and for ever happy, let him apply to Christ, and be ruled by him. This thirst means strong desires after spiritual blessings, which nothing else can satisfy; so the sanctifying and comforting influences of the Holy Spirit, were intended by the waters which Jesus called on them to come to Him and drink. The comfort flows plentifully and constantly as a river; strong as a stream to bear down the opposition of doubts and fears. There is a fulness in Christ, of grace for grace. The Spirit dwelling and working in believers, is as a fountain of living, running water, out of which plentiful streams flow, cooling and cleansing as water. The miraculous gifts of the Holy Spirit we do not expect, but for his more common and more valuable influences we may apply. These streams have flowed from our glorified Redeemer, down to this age, and to the remote corners of the earth. May we be anxious to make them known to others.
Verses 37-39. -
(6) The claim to be Organ and Giver of the Holy Spirit. Verse 37. - Now on the last day, the great day of the feast. A question arises - Was the last day the seventh or the eighth day? and why was it called the great day? The question cannot be finally answered. The Feast of Tabernacles, according to Numbers 29:12 and Deuteronomy 16:13, is said to last seven days; and, so far as the Mosaic ceremonial goes, the ceremonial of the seventh day was less imposing and festive than either of the preceding days. But Numbers 29:35 shows that the eighth day was also celebrated as a solemn assembly, on which no servile work could be done (cf. Leviticus 23:36; Nehemiah 8:18). In 2 Macc. 10:6 eight days of the feast were spoken cf. On the day of holy convocation the people removed or left their booths, and thus commemorated, with great rejoicing, the close of the wilderness period and the commencement of their national history. It may, moreover, have been called "the great day" because it was the closing day of all the festivals of the year. Josephus calls it "the very sacred close (συμπέρασμα) of the year." The LXX. gives the curious translation ἐξοδίον, for azereth, equivalent to "assembly." This ἐξοδίον Philo ('De Septenaris') describes as the end of the festivals of the sacred year. Meyer, Alford, Godet, Lange, and many others regard the eighth day as that here referred to by the word "great," and find, in the very absence of the ceremonial of drawing water from the Pool of Siloam, the occasion which provoked the reference of our Lord to his own power to meet the spiritual thirst of mankind, thus repeating what he had said to the woman of Samaria of his own grace, with further and nobler expansions. The songs which had been sung on every previous day of the feast were sung without the special rejoicings and water ceremonial. Hence some have thought that the very contrast between the previous days and this last day, "great" in other respects, may have made the reference quite as impressive as if the following words had been spoken in some pause, or at the conclusion of the great Hallel of the seventh day. So Westcott. It should, however, be noted that Rabbi Juda (in the Genesisara on 'Succah') asserts that the water pouring took place on the eighth day as well. This is supposed, by Lange, to be inaccurate or a later addition. Edersheim, however, has given strong reasons for believing that very special ceremonial took place on the seventh day. The people, all carrying in both hands their palm, myrtle, and citron branches, divided into three companies, one of which waited in the temple, one went to Moya to fetch willow branches to adorn the altar, and a third repaired with music to the Pool of Siloam, where the priest filled his golden goblet with water, and returned, with blast of trumpet, by the water gate, to the court of the priests. There he was joined by other priests with vessels of wine. The water was poured into the silver funnel, and at this act burst forth the great Hallel (Psalm 113-118) in responsive chorus. The people shook their palm branches as they sang the words, "Oh, give thanks unto the Lord." On the last day, the great day of the feast, the priests compassed the altar seven times before the sacrifices were kindled, and the songs accompanying the ceremony of this day were called "the great Hosanna." As the people left the temple they shook off their willow leaves on the altar, and beat their palm branches to pieces. Edersheim thinks that it was at the moment when the pause after the great Hallel occurred that Jesus lifted up his voice, and there is much probability in the suggestion. Alford, accepting the non-pouring of the water on the eighth day, considers that the very absence of that ceremonial provided the opportunity for the great utterance which follows. Chrysostom says, on the eighth day, "when they were returning home, he g - adopting an unusual attitude of command, and unaccustomed energy of voice (John 1:35 and ver. 28, note) ? If any man thirst, let him come to me, and drink. Christ thus identifies himself with the deepest meaning of the Old Testament and the Hebrew ritual. The sabbath and the temple found the highest expression of their meaning in his life and work. Godet thinks that the underlying reference here was to that of which the ceremonial was a memorial, and pointed to the smiting of the rock in the wilderness, from whose hidden depths the rushing waters flowed. The cry, "If any man thirst," might certainly recall the terrible drought in the wilderness, though there does not seem to me any definite reference to it in what follows. The libation of water was certainly not offered to the multitudes to drink, but the ritual use of water treats it as an dement absolutely essential to our human life. The people gave thanks that they had reached a land where fell the early and latter rain, and fountains and wells and springs of living water ran. Christ offered more than all - the utter final quenching of all torturing thirst. The people sang Isaiah 12:3, "With joy shall ye draw water out of the wells of salvation." He said, "Come to me," and your joy shall be full. To the woman at the well he had said that the water he would give should be in the soul as a well of water springing up into eternal life. but in this connection he promised a much more precious gift.
Gill's Exposition of the Entire Bible
In the last day, that great day of the feast,.... That is, of tabernacles, as appears from John 7:2, which was usually called "the feast", in distinction from the passover and Pentecost (q); and the eighth day of it was called , "the last day of the feast" (r), as here: and it was a "great day", being, as is said in Leviticus 23:36, an holy convocation, a solemn assembly, in which no servile work was done, and in which an offering was made by fire unto the Lord. According to the traditions of the Jews, fewer sacrifices were offered on this day than on the rest; for on the first day they offered thirteen bullocks, and lessened one every day; so that on the seventh, day, there was but seven offered, and on the eighth day but one, when the priests returned to their lots, as at other feasts (s); but notwithstanding the Jews make out this to be the greater day for them, since the seventy bullocks offered on the other seven days, were for the seventy nations of the world; but the one bullock, on the eighth day, was peculiarly for the people of Israel (t): and besides, they observe, that there were several things peculiar on this day, as different from the rest; as the casting of lots, the benediction by itself, a feast by itself, an offering by itself, a song by itself, and a blessing by itself (u): and on this day they had also the ceremony of drawing and pouring water, attended with the usual rejoicings as on other days; the account of which is this (w):
"the pouring out of water was after this manner; a golden pot, which held three logs, was tilled out of Siloah, and when they came to the water gate, they blew (their trumpets) and shouted, and blew; (then a priest) went up by the ascent of the altar, and turned to the left hand, (where) were two silver basins--that on the west side was filled with water, and that on the east with wine; he poured the basin of water into that of wine, and that of wine into that of water.''
At which time there were great rejoicing, piping, and dancing, by the most religious and sober people among the Jews; insomuch that it is said (x), that
"he that never saw the rejoicing of the place of drawing of water, never saw any rejoicing in his life.''
And this ceremony, they say (y), is a tradition of Moses from Mount Sinai, and refers to some secret and mysterious things; yea, they plainly say, that it has respect to the pouring forth of the Holy Ghost (z).
"Says R. Joshua ben Levi, why is its name called the place of drawing water? because, from thence , "they draw the Holy Ghost", as it is said, "and ye shall draw water with joy out of the wells of salvation", Isaiah 12:3.''
Moreover, it was on this day they prayed for the rains for the year ensuing: it is asked (a),
"from what time do they make mention of the powers of the rains (which descend by the power of God)? R. Eliezer says, from the first good day of the feast (of tabernacles); R. Joshua says, from the last good day of the feast.--They do not pray for the rains, but near the rains;''
that is, the time of rains; and which, one of their commentators says (b), is the eighth day of the feast of tabernacles; for from the feast of tabernacles, thenceforward is the time of rains. The Jews have a notion, that at this feast the rains of the ensuing year were fixed: hence they say (c), that
"at the feast of tabernacles judgment is made concerning the waters;''
or a decree or determination is made concerning them by God. Upon which the Gemara (d) has these words,
"wherefore does the law say pour out water on the feast of tabernacles? Says the holy blessed God, pour out water before me, that the rains of the year may be blessed unto you.''
Now when all these things are considered, it will easily be seen with what pertinency our Lord expresses himself on this day, with respect to the effusion of the gifts and graces of the Spirit of God, as follows:
Jesus stood and cried; he now stood up, whereas at other times he used to sit, and spoke with a loud voice, both to show his fervour and earnestness, and that all might hear:
Jamieson-Fausset-Brown Bible Commentary
37-39. the last day, that great day of the feast—the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Isa 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed—accompanied with sound of trumpets—that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].
Jesus stood—On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching—"Jesus stood," probably in some elevated position.
and cried—as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and drink!—What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea—in contrast with her hesitation to give Him the perishable water of Jacob's well—here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Isa 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"
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