John 7:2
New International Version
But when the Jewish Festival of Tabernacles was near,

New Living Translation
But soon it was time for the Jewish Festival of Shelters,

English Standard Version
Now the Jews’ Feast of Booths was at hand.

Berean Study Bible
However, the Jewish Feast of Tabernacles was near.

Berean Literal Bible
Now the feast of the Jews, that of Booths, was near.

New American Standard Bible
Now the feast of the Jews, the Feast of Booths, was near.

King James Bible
Now the Jews' feast of tabernacles was at hand.

Christian Standard Bible
The Jewish Festival of Shelters was near.

Contemporary English Version
It was almost time for the Festival of Shelters,

Good News Translation
The time for the Festival of Shelters was near,

Holman Christian Standard Bible
The Jewish Festival of Tabernacles was near,

International Standard Version
Now the Jewish Festival of Tents was approaching.

NET Bible
Now the Jewish feast of Tabernacles was near.

New Heart English Bible
Now the Jewish festival, the Feast of Tabernacles, was near.

Aramaic Bible in Plain English
And the Jewish Feast of Tabernacles was near.

GOD'S WORD® Translation
The time for the Jewish Festival of Booths was near.

New American Standard 1977
Now the feast of the Jews, the Feast of Booths, was at hand.

Jubilee Bible 2000
Now the feast of the Jews, of the tabernacles, was at hand.

King James 2000 Bible
Now the Jews' feast of tabernacles was at hand.

American King James Version
Now the Jew's feast of tabernacles was at hand.

American Standard Version
Now the feast of the Jews, the feast of tabernacles, was at hand.

Douay-Rheims Bible
Now the Jews' feast of tabernacles was at hand.

Darby Bible Translation
Now the tabernacles, the feast of the Jews, was near.

English Revised Version
Now the feast of the Jews, the feast of tabernacles, was at hand.

Webster's Bible Translation
Now the Jews' feast of tabernacles was at hand.

Weymouth New Testament
But the Jewish Festival of the Tent-Pitching was approaching.

World English Bible
Now the feast of the Jews, the Feast of Booths, was at hand.

Young's Literal Translation
and the feast of the Jews was nigh -- that of tabernacles --
Study Bible
Jesus Teaches at the Feast
1After this, Jesus traveled throughout Galilee. He did not want to travel in Judea, because the Jews there were trying to kill Him. 2However, the Jewish Feast of Tabernacles was near. 3So Jesus’ brothers said to Him, “Leave here and go to Judea, so that Your disciples there may see the works You are doing.…
Cross References
Leviticus 23:34
"Speak to the Israelites and say, 'On the fifteenth day of the seventh month the Feast of Tabernacles to the LORD begins, and it continues for seven days.

Deuteronomy 16:13
You are to celebrate the Feast of Tabernacles for seven days after you have gathered the produce of your threshing floor and your winepress.

Deuteronomy 16:16
Three times a year all your men are to appear before the LORD your God in the place He will choose: at the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. No one should appear before the LORD empty-handed.

Zechariah 14:16
Then all the survivors from the nations that came against Jerusalem will go up year after year to worship the King, the LORD of Hosts, and to celebrate the Feast of Tabernacles.

Treasury of Scripture

Now the Jew's feast of tabernacles was at hand.

Exodus 23:16,17
And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field…

Leviticus 23:34-43
Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD…

Numbers 29:12-38
And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the LORD seven days: …







Lexicon
However,
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

the
(hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jewish
Ἰουδαίων (Ioudaiōn)
Adjective - Genitive Masculine Plural
Strong's Greek 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

Feast
ἑορτὴ (heortē)
Noun - Nominative Feminine Singular
Strong's Greek 1859: A festival, feast, periodically recurring. Of uncertain affinity; a festival.

of
(hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Tabernacles
σκηνοπηγία (skēnopēgia)
Noun - Nominative Feminine Singular
Strong's Greek 4634: From skenos and pegnumi; the Festival of Tabernacles.

was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

near.
ἐγγὺς (engys)
Adverb
Strong's Greek 1451: Near. From a primary verb agcho; near.
(2) The Jews' feast of tabernacles.--This began on "the fifteenth day of the seventh month" (Leviticus 23:34), i.e., the 15th of Tishri, which answers to our September. The interval, then, from Passover to Tabernacles is one of about five months. The feast continued for seven days, during which all true Israelites dwelt in booths, in remembrance of their dwelling in tabernacles when they came out of the land of Egypt. Like the Feast of Unleavened Bread (Passover) and the Feast of Harvest (Pentecost), this Feast of In-gathering was one of the "three times in the year" when every male Jew was required to appear before the Lord God (Exodus 23:14). Josephus speaks of it as the holiest and greatest of the feasts. It was at once a thankful memorial of the national deliverance, and a yearly rejoicing at the close of each succeeding harvest (Deuteronomy 16:13-16).

Verses 1, 2 - And after these things Jesus walked in Galilee: for he was not willing to walk in Judaea, because the Jews were seeking to kill him. Now the feast of the Jews, the Feast of Tabernacles, was at hand. The last clause supplies a valuable chronological datum. This great climacteric feast of ingathering and joyful memories of all the goodness of Jehovah was held on the fifteenth day of the seventh month (Leviticus 23:34-36). Consequently, according to John's own statement, six months had elapsed between the transactions at Bethsaida and Capernaum, and those which he now proceeds to describe. During these six months some of the most thrilling events in the synoptic narrative must have been enacted. The Lord "walked in Galilee." He had discussed the whole question of Pharisaic and ceremonial cleansing and food, and the entire principle of revelation and tradition (Matthew 15. and Mark 7.). He had given express illustration of his own teaching by venturing even into heathen cities, and there healing the Syro-Phoenician's child. He had journeyed towards the north of Palestine, into the Greek cities of Decapolis (Mark 7:31), and had made a great demonstration of his healing powers on the mountain heights above the Sea of Galilee. There too (Mark 7:1-9) he had once more fed multitudes by his word, on the second miraculous meal. It is probable that the multitudes were Gentiles, whose stock of food would have been exhausted by a three days' sojourn; that at least they were not excitable Galilaeans, who might come by force and make him a King. The Pharisees assailed him, asking for a sign. The disciples, by the mouth of Peter, had confessed their faith (Matthew 16:13-28) in more explicit form and force than before (John 6:68, 69), and Christ had explained in yet more definite terms than in the synagogue in Capernaum the needs be for his Passion, death, and resurrection. The Transfiguration on the mountain, with its ineffaceable impressions, had followed, with numerous miracles, parables, and connected instructions (Matthew 16, 17, 18.). Jesus walked for six months in Galilee, knowing, as we learn from these verses, that the authorities in Jerusalem were utterly hostile to him, and had neither forgotten nor forgiven the assertion of his special claims when he was on the last occasion in Jerusalem at the unnamed feast (be it the Feast of Passover or Tabernacles, the Feast of Purim or Trumpets). The outburst of hostility which kept him so long from Jerusalem was circulating in angry vibrations to the very borders of Galilee. The hour for the final conflict was in abeyance until he had preached more explicitly the Divine gospel of love and redemption, and had left the indestructible seed in human hearts. There was malice in Galileo as well as in Judaea, but it took a different form. Thoma regards the sixth chapter as the ideal treatment by the fourth evangelist of the events recorded in the synoptic narrative, and, strangely enough, treats the wonders on the sea and on the land as parallels to the synoptic account of the temptation! The objection to this is not so much the underlying dissimilarity of idea as the chronological position assigned by Matthew and Luke to the temptation before John was imprisoned, whereas these events occur after his execution. Further, the synoptists record these two miracles in their proper place in the biography as well as describe the temptation. That the deep inner meaning and teaching of ch. 6. corresponds with that of the last Supper, no reader can miss; nor that this confession of Peter is the highest point of the earlier and later narratives we do not question; but their striking resemblance to each other, instead of transforming this Gospel into a philosophical allegory, appears to us to prove that we have the same historic Christ in Both narratives. The Feast of Tabernacles, the σκηνοπηγία, or tent pitching, called by Philo σκηναί, was the last great feast of the sacred year. It had its relation to the natural and providential goodness of God. Just as the Passover commemorated the opening of the harvest and the first fruits of the grain, and as Pentecost celebrated the completion of the harvest, so the "Tabernacles" implied the ingathering of the fruit of the vine and of the olive, and summed up the joyful acknowledgments for the whole year. Again, as the "Passover" recorded the deliverance from Egyptian bondage by the destroying angel who spared the blood sprinkled home, and the "Pentecost" probably (Maimonides) commemorated the giving of the Law, so the "Tabernacles" recalled in a festive form the time of Israel's wandering in the wilderness, when they dwelt in tabernacles. Joyfulness and astonishing ceremonial characterized the festival. The city of palaces broke out into booths of trees and leaves in every possible space, on walls and housetops in courtyards, and even in waggons and on the backs of camels. The people carried their palm branches and citrons in their hands, and great merriment, almost suggestive of heathen rites, prevailed. It probably gathered up about it, as some Christian festivals have done, other ancient or surrounding customs. The number of bullocks sacrificed during the seven days - one fewer on each day, beginning with thirteen - amounted in all to seventy (13+12+11+10+9+8+7 = 70). This the rabbis regarded as referring to the seventy nations of heathendom. Additional peculiarities were conspicuous in the immense number of priests who were required to take part in the sacrifices. The blasts of priests' trumpets which regulated the ceremonial, the great musical procession employed in brining water from the Pool of Siloam, then within the city wall, added another noticeable feature. The water was brought in a golden goblet, and poured into a silver funnel, which conveyed it by pipes to the Kedron, and was thus supposed to bless the thirsty land. This act was accompanied by singing the great Hallel, and the shouts and songs of Zion were heard far over hill and valley. At night time universal illumination prevailed, and huge candelabra in the temple court shed a radiance over the whole city. These peculiarities of the feast rendered it the most popular, if not the most sacred, of all the feasts ('Ant.,' 8:04, 1, Ἐορτὴ ἁγιωτάτη καὶ μεγίστη). It was a time when the national sentiment often burst into fierce flame. Various historic glories of the past were called to remembrance, and spiritual privileges were symbolized in the ritual. The fact that the feast held this important place in the affections and enthusiasm of the people explains the anxiety of the family of Jesus that, whatever his claims really were, they should be canvassed in the metropolis and decided by the only authorities adequate to the task. 7:1-13 The brethren or kinsmen of Jesus were disgusted, when they found there was no prospect of worldly advantages from him. Ungodly men sometimes undertake to counsel those employed in the work of God; but they only advise what appears likely to promote present advantages. The people differed about his doctrine and miracles, while those who favoured him, dared not openly to avow their sentiments. Those who count the preachers of the gospel to be deceivers, speak out, while many who favour them, fear to get reproach by avowing regard for them.
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