37. Canon Westcott marks, that the word here used (υπαγω) indicates a personal act,
while another word (πορευοµαι ) marks a purpose or mission, and yet a third word
(απερχοµαι) expresses simple separation.
38. vv. 33, 34.
Book IV
THE DESCENT: FROM THE MOUNT OF TRANSFIGURATION INTO THE VALLEY
OF HUMILIATION AND DEATH.
Chapter 7
'IN THE LAST, THE GREAT DAY OF THE FEAST'
(St. John 7:37, 8:11.)
IT was 'the last, the great day of the Feast,' and Jesus was once more in the Temple.
We can scarcely doubt that it was the concluding day of the Feast, and not, as most
modern writers suppose, its Octave, which, in Rabbinic language, was regarded as 'a
festival by itself.'1 2 But such solemn interest attaches to the Feast, and this occurrence
on its last day, that we must try to realise the scene. We have here the only Old
Testament type yet unfulfilled; the only Jewish festival which has no counterpart in the
cycle of the Christi an year,3 just because it points forward to that great, yet unfulfilled
hope of the Church: the ingathering of Earth's nations to the Christ.
1. Comp. Yoma 3 a, and often.
2. Hence the benediction said at the beginning of every Feast is not only said on the first
of that of Tabernacles, but also on the octave of it (Sukk. 48 a). The sacrifices for that
occasion were quite different from those for 'Tabernacles;' the 'booths' were removed;
and the peculiar rites of the Feast of Tabernacles no longer observed. This is distinctly
stated in Sukk. iv. 1, and the diverging opinion of R. Jehudah on this and another point is
formally rejected in Tos. Sukk. iii. 16. For the six points of difference between the Feast of
Tabernacles and its Octave, see note at the end of ch. viii.
3. Bishop Haneberg speaks of the anniversaries of the Martyrs as part -fulfilment of the
typical meaning of that Feast.
The celebration of the Feast corresponded to its great meaning. Not only did all the
priestly families minister during tha t week, but it has been calculated that not fewer than
446 Priests, with, of course, a corresponding number of Levites, were required for its
sacrificial worship. In general, the services were the same every day, except that the
number of bullocks offered decreased daily from thirteen on the first, to seven on the
seventh day. Only during the first two, and on the last festive day (as also on the Octave
of the Feast), was strict Sabbatic rest enjoined. On the intervening half -holidays (Chol
haMoed), although no new labour was to be undertaken, unless in the public service,
the ordinary and necessary avocations of the home and of life were carried on, and
especially all done that was required for the festive season. But 'the last, the Great Day
of the Feast,' was marked by special observances.