Numbers 29:35
On the eighth day you shall have a solemn assembly: you shall do no servile work therein:
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(35) On the eighth day ye shall have a solemn assembly.—Or, closing feast day. The word azereth, which is here and in the parallel passage in Leviticus 23:36 (comp. Nehemiah 8:18; 2Chronicles 7:9) rendered “solemn assembly,” is used in Deuteronomy 16:8 of the seventh or closing day of the Feast of the Passover. It is used in Jeremiah 9:2 and Amos 5:2 in a more general manner. In the former of these passages it is used of an assembly or confederacy of false dealers, and in the latter it appears to include solemn festivals generally, without limitation to the last day of their duration. The primary notion appears to be that of restraint—i.e., from the performance of servile work. The sacrifices of the eighth day were the same as those which were appointed for the first day of the seventh month, i.e., the Feast of Trumpets, and also for the tenth day, or Day of Atonement. (See Leviticus 23:36, and Note.)

29:12-40 Soon after the day of atonement, the day in which men were to afflict their souls, followed the feast of Tabernacles, in which they were to rejoice before the Lord. Their days of rejoicing were to be days of sacrifices. A disposition to be cheerful does us good, when it encourages our hearts in the duties of God's service. All the days of dwelling in booths they must offer sacrifices; while we are here in a tabernacle state, it is our interest, as well as our duty, constantly to keep up communion with God. The sacrifices for each of the seven days are appointed. Every day there must be a sin-offering, as in the other feasts. Our burnt-offerings of praise cannot be accepted of God, unless we have an interest in the great sacrifice which Christ offered, when he made himself a Sin-offering for us. And no extraordinary services should put aside stated devotions. Every thing here reminds us of our sinfulness. The life that we live in the flesh must be by the faith of the Son of God; until we go to be with him, to behold his glory, and praise his mercy, who hath loved us and washed us from our sins in his own blood. To whom be honour and glory for ever. Amen.The offerings prescribed for the closing day of the Feast of tabernacles were the same with those appointed for the Feast of Trumpets and the Day of Atonement. The solemnities of the month thus terminated, as

A whole, with the same sacrifices with which, three weeks before, they had been introduced; and the Day of Atonement, even though succeeded by the rejoicings of the Feast of tabernacles, thus left its impress on the whole month.

35-40. On the eighth day ye shall have a solemn assembly—The feast of tabernacles was brought to a close on the eighth day, which was the great day (Joh 7:37). Besides the common routine sacrifices, there were special offerings appointed for that day though these were fewer than on any of the preceding days; and there were also, as was natural on that occasion when vast multitudes were convened for a solemn religious purpose, many spontaneous gifts and services, so that there was full scope for the exercise of a devout spirit in the people, both for their obedience to the statutory offerings, and by the presentation of those which were made by free will or in consequence of vows. No text from Poole on this verse. On the eighth day ye shall have a solemn assembly,.... The day after the seven days of the feast of tabernacles were ended; for this was not properly a part of that feast, but was a sort of appendage to it:

ye shall do no servile work therein; See Gill on Leviticus 23:36.

On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein:
35. a solemn assembly] an assembly. The Heb. word ‘aẓereth contains nothing which implies that the assembly was of a specially solemn character. Before the exile an ‘aẓereth was held on the seventh day of the Feast of Unleavened Cakes (Deuteronomy 16:8); and see Isaiah 1:13 (R.V. ‘solemn meeting’), Amos 5:21. After the exile it was used, as here, of an assembly on the additional eighth day of the Feast of Booths (Leviticus 23:36, Nehemiah 8:18), and on a special fast day (Joel 1:14; Joel 2:15); and the Chronicler relates that such an assembly was held as the climax of rejoicing on the eighth day (contrast 1 Kings 8:66) at the dedication of Solomon’s temple (2 Chronicles 7:9).Verse 35. - On the eighth day. On the twenty-second day of Ethanim (see on Leviticus 23:36). The offering here specified returns to the smaller number ordered for the first /rod tenth days of this month. The feast of tabernacles ended with sundown on this day. The feast of Tabernacles, the special regulations for the celebration of which are contained in Leviticus 23:34-36 and Leviticus 23:39-43, was distinguished above all the other feasts of the year by the great number of burnt-offerings, which raised it into the greatest festival of joy. On the seven feast-days, the first of which was to be celebrated with sabbatical rest and a holy meeting, there were to be offered, in addition to the daily burnt-offering, every day a he-goat for a sin-offering, and seventy oxen in all for a burnt-offering during the seven days, as well as every day two rams and fourteen yearling lambs, with the requisite meat-offerings and drink-offerings. Whilst, therefore, the number of rams and lambs was double the number offered at the Passover and feast of Pentecost, the number of oxen was fivefold; for, instead of fourteen, there were seventy offered during the seven days. This multiplication of the oxen was distributed in such a way, that instead of there being ten offered every day, there were thirteen on the first day, twelve on the second, and so on, deducting one every day, so that on the seventh day there were exactly seven offered; the arrangement being probably made for the purpose of securing the holy number seven for this last day, and indicating at the same time, through the gradual diminution in the number of sacrificial oxen, the gradual decrease in the festal character of the seven festal days. The reason for this multiplication in the number of burnt-offerings is to be sought for in the nature of the feast itself. Their living in booths had already visibly represented to the people the defence and blessing of their God; and the foliage of these booths pointed out the glorious advantages of the inheritance received from the Lord. But this festival followed the completion of the ingathering of the fruits of the orchard and vineyard, and therefore was still more adapted, on account of the rich harvest of splendid and costly fruits which their inheritance had yielded, and which they were about to enjoy in peace now that the labour of agriculture was over, to fill their hearts with the greatest joy and gratitude towards the Lord and Giver of them all, and to make this festival a speaking representation of the blessedness of the people of God when resting from their labours. This blessedness which the Lord had prepared for His people, was also expressed in the numerous burnt-offerings that were sacrificed on every one of the seven days, and in which the congregation presented itself soul and body to the Lord, upon the basis of a sin-offering, as a living and holy sacrifice, to be more and more sanctified, transformed, and perfected by the fire of His holy love (see my Archol. i. p. 416).
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