John 7:2

Verse

Berean Standard Bible

However, the Jewish Feast of Tabernacles was near.

American Standard Version (1901)

Now the feast of the Jews, the feast of tabernacles, was at hand.

Bible in Basic English

But the feast of the Jews, the feast of tents, was near.

Free Bible Version

But as it was almost time for the Jewish festival of the Tabernacles,

Geneva Bible 1599

Nowe the Iewes feast of the Tabernacles was at hande.

King James (Authorized) Version

Now the Jews’ feast of tabernacles was at hand.

One Unity Resource Bible

Now the festival of Sukkot ·Tabernacles·, the Festival of Booths, was at hand. (The seventh month 15th day).

Plain English Version

The time was coming for the Jewish people to have a week of ceremony, to remember that a long time ago their grand-fathers lived in tents in the desert. They called it the Tents Ceremony, and it was in Jerusalem city, in Judea country.

Translation for Translators

But when the time of the Jewish celebration called ‘Celebration of Living in Shelters’ was near,

Unlocked Literal Bible

Now the Jewish Festival of Shelters was near.

Noah Webster Bible

Now the Jews' feast of tabernacles was at hand.

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 —

Context

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.

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Summary

In John 7:2, Jesus' brothers suggest that He should go to Judea to show His works publicly, as they did not believe in Him. This verse highlights the lack of understanding and faith even among Jesus' own family members at that time. It serves as a reminder that belief in Jesus as the Messiah requires spiritual discernment and a personal encounter with Him, rather than just witnessing miracles. Despite the skepticism of His brothers, Jesus continues to fulfill His divine mission with unwavering faithfulness and obedience to the Father.

Commentary

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Tyndale

Adam Clarke Bible Commentary

Feast of tabernacles - This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first half of October. This month was the seventh of the ecclesiastical, and first of the civil, year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in the wilderness. It was one of the three solemn annual feasts in which all the males were obliged, by the law, to appear at Jerusalem. This feast was celebrated in the following manner. All the people cut down branches of palm trees, willows, and myrtles, (and tied them together with gold and silver cords, or with ribbons), which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple and walked round the altar with them in their hands, singing, Hosanna! i.e. Save, we beseech thee! - the trumpets sounding on all sides. To this feast St. John seems to refer, Rev 7:9, Rev 7:10, where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, etc. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See the notes on Mat 21:9. But the ceremony at which the Jews testified most joy was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and poured this water mingled with wine upon it, the people all the while singing, with transports of joy, Isa 12:1-6, especially Isa 12:6 : With joy shall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in Joh 7:37, of this chapter. During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they offered, as a burnt-offering, thirteen calves, two rams, and fourteen lambs with the offerings of flour and the libations of wine that were to accompany them. They offered also a goat for a sin-offering. On all the succeeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day, which was kept with greater solemnity than the rest, they offered but one calf, one ram, and seven lambs, for a burnt-offering, and one goat for a sin-offering, with the usual offerings and libations. On this day, they also offered in the temple the first fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says that, though Moses appointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet's Com. and Dict., and father Lamy. For the law relative to this institution, see Lev 23:39, Lev 23:40 (note), etc., and the notes there; and Num 29:16, etc.

John Gill Bible Commentary

Now the Jews' feast of tabernacles was at hand. Which began on the fifteenth day of the month Tisri, which answers to part of our September; when the Jews erected tents or booths, in which they dwelt, and ate their meals during this festival; and which was done, in commemoration of the Israelites dwelling in booths in the wilderness; and was typical of Christ's tabernacling in human nature; and an emblem of the saints dwelling in the earthly houses and tabernacles of their bodies, in this their wilderness and pilgrimage state. Some assign other reasons of this feast, as that it was appointed in commemoration of the divine command, for building the tabernacle; and others, that it was instituted in memory of the protection of the people of Israel under the cloud, as they travelled through the wilderness; by which they were preserved, as in a tent or booth; and to this inclines the Targum of Onkelos, on Lev 23:43, which paraphrases the words thus, "That your generations may know, that in the shadow of the clouds, I caused the children of Israel to dwell, when I brought them out of the land of Egypt": and one of the Jewish commentators (a) suggests, that the reason why the first place the Israelites pitched at, when they came out of Egypt, was called Succoth, which signifies "tents", or "tabernacles", is, because there they were covered with the clouds of glory: but the true reason of this feast is that which is first given, as is clear from Lev 23:43, and because they were obliged to dwell in tents, as soon as they came out of Egypt, therefore the first place they encamped at, was called "Succoth", or tabernacles, Exo 12:37. This feast was not kept at the time of year the people came out of Egypt; for that was at the time of the passover; but was put off, as it seems, to a colder season of the year; and which was not so convenient for dwelling in booths; lest it should be thought they observed this feast for the sake of pleasure and recreation, under the shade of these bowers; which, as appears from Neh 8:15, were made of olive, pine, myrtle, and palm branches, and branches of thick trees; and were fixed, some on the roofs of their houses, others in their courts, and in the courts of the house of God; and others in the streets: an account of the sacrifices offered at this feast, is given in Num 29:13, in which may be observed, that on the first day thirteen young bullocks were offered; on the second, twelve; on the third, eleven; on the fourth, ten; on the fifth, nine; on the sixth, eight; and on the seventh, seven; and on the eighth, but one. The Jews, in their Misna, have a treatise called "Succa", or the "Tabernacle", in which they treat of this feast; and which contains various traditions, concerning their booths, their manner of living in them, and other rites and usages observed by them, during this festival: they are very particular about the measure and form, and covering of their booths; a booth might not be higher than twenty cubits, nor lower than ten hands' breadth; and its breadth might not be less than seven hands' breadth by seven; but it might he carried out as wide as they pleased (b), provided it had three sides: they might not cover their booths with anything, but what grew out of the earth, or was rooted up from thence; nor with anything that received uncleanness, or was of an ill smell, or anything that was fallen and faded (c): into these booths they brought their best goods, their best bedding, and all their drinking vessels, &c. and left their houses empty; for here was their fixed dwelling; they only occasionally went into their houses (d); for here they were obliged to dwell day and night, and eat all their meals, during the seven days of the feast; and however, it was reckoned praiseworthy, and he was accounted the most religious, who ate nothing out of his booth (e); they were indeed excused when it was rainy weather, but as soon as the rain was over, they were obliged to return again (f) and besides, their dwelling and sleeping, and eating and drinking, in their booths, there were various other rites which were performed by them; as particularly, the carrying of palm tree branches in their hands, or what they call the "Lulab"; which was made up of branches of palm tree, myrtle, and willow, bound up together in a bundle, which was carried in the right hand, and a pome citron in the left; and as they carried them, they waved them three times towards the several quarters of the world; and every day they went about the altar once, with these in their hands, saying the words in Psa 118:25, "Save now, I beseech thee, O Lord, O Lord I beseech thee, send now prosperity": and on the seventh day, they went about the altar seven times (g): also there were great illuminations in the temple; at the going out of the first day of the feast, they went down to the court of the women; they made a great preparation (i.e. as Bartenora explains it, they set benches round it, and set the women above, and the men below); and there were golden candlesticks there, and at the head of them four golden basins, and four ladders to every candlestick; and four young priests had four pitchers of oil, that held a hundred and twenty logs, which they put into each basin; and of the old breeches and girdles of the priests, they made wicks, and with them lighted them; and there was not a court in Jerusalem, which was not lighted with that light; and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise (h); and this continued the six nights following (i): there was also, on everyone of these days, another custom observed; which was that of fetching water from the pool of Siloah, and pouring it with wine upon the altar, which was attended with great rejoicing; of which; see Gill on Joh 7:37, to which may be added, the music that was used during the performance of these rites; at the illumination in the court of the women, there were harps, psalteries, cymbals, and other instruments of music, playing all the while; and two priests with trumpets, who sounded, when they had the signal; and on every day, as they brought water from Siloah to the altar, they sounded with trumpets, and shouted; the great "Hallel", or hymn, was sung all the eight days, and the pipe was blown, sometimes five days, and sometimes six (k); and even on all the eight days; and the whole was a feast of rejoicing, according to Lev 23:40. (a) Baal Hatturim in Numb. xxxiii. 5. (b) Misn. Succa, c. 1. sect. 1. Maimon. Hilch. Succa, c. 4. sect. 1. (c) Misn. Succa, sect. 4, 5, 6. Maimon. ib. c. 5. sect. 1, 2, &c. (d) Maimon. ib. c. 6. sect. 5. (e) Misn. ib. c. 2. sect. 5, 6. Maimon. ib. sect. 6, 7. (f) Maimon. ib. sect. 10. (g) Misn. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23. (h) Misn. Succa, c. 5. sect 2, 3, 4. (i) Maimon. ib. c. 8. sect. 12. (k) Misn. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3.