houses in Jerusalem. Certain men, including some of the elders, danced with flaming torches in their hands and sang songs of praise, accompanied by musical instruments.

An interesting sidelight is that Jeroboam, who broke away from Solomon’s son Rehoboam and became king over the ten northern tribes, carried on (in the eighth month, not the seventh) an imitation of the Festival of Booths, apparently to hold the tribes away from Jerusalem. But, of course, the sacrifices were made to the golden calves that he had set up contrary to Jehovah’s command.—1 Ki. 12:31-33.

Jesus probably alluded to the spiritual significance of the Festival of Booths and perhaps to the ceremony with the water of Siloam when “on the last day, the great day of the festival, Jesus was standing up and he cried out, saying: ‘If anyone is thirsty, let him come to me and drink. He that puts faith in me, just as the Scripture has said, “Out from his inmost part streams of living water will flow.”’” (John 7:37, 38) Also, he may have alluded to the lighting up of Jerusalem by the lamps and torches in the temple area at the festival when he said a little later to the Jews: “I am the light of the world. He that follows me will by no means walk in darkness, but will possess the light of life.” (John 8:12) Shortly after his discussion with the Jews, Jesus may have connected Siloam with the festival and its lights when he encountered a man who had been born blind. After stating to his disciples, “I am the world’s light,” he spit on the ground and made a clay with the saliva, put this clay upon the man’s eyes and said to him: “Go wash in the pool of Siloam.”—John 9:1-7.

The waving of palm branches by the people at this festival reminds us also of the crowds that waved palm branches during Jesus’ entry into Jerusalem just before his death, although this did not occur at the time of the Festival of Booths but, rather, prior to the Passover. (John 12:12, 13) Again, the apostle John, who saw in vision 144,000 of God’s slaves sealed in their foreheads, tells us: “After these things I saw, and look! a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues, standing before the throne and before the Lamb, dressed in white robes; and there were palm branches in their hands. And they keep on crying with a loud voice, saying: ‘Salvation we owe to our God, who is seated on the throne, and to the Lamb.’”—Rev. 7:1-10.

Certainly the Festival of Booths was a fitting conclusion for the agricultural year and to the cycle of festivals for the year. Everything connected with it breathes joy, bountiful blessings from Jehovah’s hand, refreshment and life.

FESTIVAL OF DEDICATION

[Heb., hhanuk·kahʹ, initiation, dedication].

This observance commemorates the recovery of Jewish independence from Syro-Grecian domination and the rededication to Jehovah of the temple at Jerusalem, which had been desecrated by Antiochus IV Epiphanes, who called himself The·osʹ E·pi·pha·nesʹ (“God Manifest”). He built an altar on top of the great altar on which the daily burnt offering had formerly been offered. (1 Maccabees 1:54-59, AT) On this occasion (Chislev 25, 168 B.C.E.) he sacrificed swine on the altar and had a broth made of some of the flesh and had it sprinkled all over the temple to show his hatred and contempt for Jehovah, the God of the Jews, and to defile His temple to the utmost. He burned the temple gates, pulled down the priests’ chambers and carried away the golden altar, the table of showbread and the golden lampstand. Later, the temple of Zerubbabel was rededicated to the pagan god Zeus of Olympus.

Two years later Judas Maccabaeus recaptured the city and the temple. The sanctuary was desolate; weeds were growing in the temple courts. Judas tore down the old defiled altar and built a new altar of unhewn stones. Judas had temple vessels made and brought into the temple the altar of incense, the table of showbread and the lampstand. After the temple was purged of defilement the rededication took place on Chislev 25, 165 B.C.E., exactly three years to the day after Antiochus had made his sacrifice on the altar in worship of the pagan god. The daily or continual burnt offerings were renewed.—1 Maccabees 4:36-54; 2 Maccabees 10:1-9, AT.

FESTIVAL CUSTOMS

The very nature of the festival made it a time of great rejoicing. There is some resemblance to the Festival of Booths in the manner of its observance. The celebration lasted eight days from Chislev 25 onward. (1 Maccabees 4:59) There was a great blaze of light in the courts of the temple and all private dwellings were lighted up with decorative lamps. The Talmud refers to it as the “Feast of Illumination.” Later on, some had the practice of displaying eight lamps on the first night and reducing the number on each night by one, others starting with one and increasing to eight. The objective was not solely to illuminate the house within, but so that all on the outside would see the light, for the lamps were placed near doors leading to the street. Accompanying the lighting of the lamps was the singing of songs extolling God the Deliverer of Israel. Josephus says about the initiation of the festival: “They were so very glad at the revival of their customs, when, after a long time of intermission, they unexpectedly had regained the freedom of their worship, that they made it a law for their posterity, that they should keep a festival, on account of the restoration of their temple worship, for eight days. And from that time to this we celebrate this festival, and call it Lights. I suppose the reason was, because this liberty beyond our hopes appeared to us; and that thence was the name given to that festival.” (Antiquities of the Jews, Book XII, chap. VII, par. 7) Laborious work was allowed, as it was not considered a sabbath.

There were two former temple dedications, that of the first temple by Solomon and of the second built by Zerubbabel, that were solemnly celebrated at the time. But there was no anniversary festival in commemoration afterward, as there was of this rededication of the second temple by Judas Maccabaeus. Unlike the three great festivals, which all males were obligated to attend at Jerusalem, the Festival of Dedication could be celebrated in their various cities, as was the case with the Festival of Purim. (Ex. 23:14-17; Esther 9:18-32) Throughout the land they assembled in their synagogues with singing and jubilation, carrying branches of trees, while the synagogues and the private homes were illuminated by the many lights. The Jews celebrate this festival to the present day.

SIGNIFICANCE FOR CHRISTIANS

Jesus visited the temple at the time of the Festival of Dedication during the last winter of his ministry, in 32 C.E. The account reads: “At that time the festival of dedication took place in Jerusalem. It was wintertime, and Jesus was walking in the temple in the colonnade of Solomon.” (John 10:22, 23) Chislev, the ninth month, corresponds to November-December of the Gregorian calendar. It was, of course, common knowledge among the Jews that this festival occurred during wintertime. Consequently, the mention of winter here may have reference to the state of the weather rather than the season as a reason for Jesus’ choice of a sheltered place for his teaching, in the “colonnade of Solomon.” This covered colonnade was on the E side of the outer court of the Gentiles, where many people would gather.—Acts 3:11; 5:12.

There is no direct statement in the inspired Scriptures that Jehovah gave Judas victory and directed his repair of the temple, its refurnishing, the making of utensils, and finally its rededication. Yet, for the prophecies regarding Jesus and his ministry to be fulfilled, and for the Levitical sacrifices to continue until the great sacrifice of God’s Son would be accomplished, the temple had to be standing and its services in operation at the time of the Messiah’s appearance. (John 2:17; Dan. 9:27) Jehovah had used men of foreign nations, such as Cyrus, to carry out certain purposes as regards his worship. (Isa. 45:1) How much more readily might he use a man of his dedicated people, the Jews.

Whatever may be the case, the temple services were observed during the ministry of Jesus Christ. Zerubbabel’s temple had been rebuilt (replaced) more elaborately by Herod. For this reason and due to their dislike of Herod, the Jews usually make mention of only two temples, Solomon’s and Zerubbabel’s. Neither in the words of Jesus nor in any of the writings of his disciples do we find any condemnation of the Festival of Dedication. It is not, however, enjoined on Christians, who are under the new covenant.—Col. 2:16; Gal. 4:10, 11; Heb. 8:6.

FESTIVAL OF NEW MOON

God’s command to Israel was that at each new moon, which marked the beginning of the lunar months of the Jewish calendar, trumpets were to be blown over their burnt offerings and communion sacrifices. (Num. 10:10) Special sacrifices were to be offered on these days besides the continual daily sacrifice. The new-moon offering was to consist of a burnt offering of two bulls, one ram and seven year-old male lambs, with corresponding grain and wine offerings and one kid of the goats for a sin offering.—Num. 28:11-15.

This is all that was commanded concerning its observance in the Pentateuch, but the new-moon observance grew in time to become an important national festival. At Isaiah 1:13, 14 it is placed alongside sabbaths and festal seasons. In the time of the later prophets, at least, on new-moon days the people did not engage in commercial enterprise, as indicated at Amos 8:5 (c. 803 B.C.E.). This was more than the Scriptures required for new-moon days. Even so, as the last two cited scriptures show, the Jews’ observance of the new moon had by that time become a mere formalism, hated in Jehovah’s eyes.

The day of the new moon was a day specially regarded for gathering together and feasting. This is seen from Saul’s reasoning when David did not appear at Saul’s table on the day of the new moon. Saul said to himself: “Something has happened so that he is not clean, for he has not been cleansed.” (1 Sam. 20:5, 18, 24, 26) While certain forms of work could be done on this day that could not be done on the sabbath, it was viewed as a day for the consideration of spiritual matters. The people would gather in convention (Isa. 1:13; 66:23; Ps. 81:3; Ezek. 46:3) or visit the prophets or men of God.—2 Ki. 4:23.

The observance of the day of the new moon did not include the worship of the moon, as practiced by some pagan nations, nor did it have any connection with astrology.—Judg. 8:21; 2 Ki. 23:5; Job 31:26-28.

Isaiah wrote about a future time when all flesh would gather to bow down before Jehovah on new-moon days. (Isa. 66:23) In Ezekiel’s prophecy, during the time of captivity in Babylon, when he was given a vision of a temple, Jehovah said to him: “As regards the gate of the inner courtyard that is facing east, it should continue shut for the six workdays, and on the sabbath day it should be opened, and on the day of the new moon it should be opened. And the people of the land must bow down at the entrance of that gate on the sabbaths and on the new moons, before Jehovah.”—Ezek. 46:1, 3.

The Jews today celebrate the new moon with many detailed ceremonies and give it much importance. Rabbi Johanan said: “One who recites the benediction of the moon at the proper time is like one who is received in audience by the Shekinah [the manifestation of God’s presence].” (The Jewish Encyclopedia, Vol. IX, p. 244) Christians, however, are shown that they are under no obligation to observe a new moon or a sabbath, which are only part of a shadow of the things to come, the reality being found in Jesus Christ. The festivals of fleshly Israel have a symbolic significance and a fulfillment in many blessings through God’s Son.—Col. 2:16, 17.

FESTIVAL OF SABBATH

The seventh-day sabbath is spoken of in connection with the appointed festivals and the new moons and was especially set aside as a day of meditation on spiritual things and for instruction in God’s law. Certain days of the festivals and also the new moons were sabbaths. Generally speaking, the seventh-day sabbath was more restrictive as to the normal procedures of life than were most of the holy conventions or sabbaths associated with the festivals. No work of any kind, either laborious service, trade or household work, could be done on the seventh-day sabbath, not even the building of a fire or the picking up of sticks for such purpose. In the wilderness, at the time of its institution, no manna was provided to be picked up on the sabbath, necessitating the gathering of twice as much on the sixth day.—Ex. 16:22-27; 20:8; 35:2, 3; Num. 15:32-36.

Travel was restricted. Apparently this was based on Exodus 16:29. A sabbath day’s journey was under a mile. (Acts 1:12) Priestly functions, however, were performed on the sabbath without being considered as a violation of it. Circumcision also could be performed on the sabbath.—John 7:22, 23.

At Leviticus 23:3 the sabbath was called “a holy convention.” On every seventh-day sabbath, besides the continual burnt offering rendered up daily, there was to be a sacrifice of two sound year-old male lambs, two tenth measures of fine flour moistened with oil and a drink offering. (Num. 28:9, 10) It was on the sabbath day that the cakes of showbread were changed, fresh bread replacing that which had been on the table during that week. The day began the evening before (Friday). The incoming priests and the “stationary men,” who were to be the representatives of all Israel, arrived Friday afternoon and went up to the temple.

According to rabbinical sources, in the time when Jesus was on earth three trumpet blasts about the ninth hour, or three o’clock, on Friday announced the sabbath day’s approach. At this, all work and business were to cease, the sabbath lamp was lit and festive garments were put on. Then three more blasts indicated that sabbath had actually begun. The outgoing division of priests offered the morning sacrifice on the sabbath and the incoming division offered the evening sacrifice, both spending sabbath in the sanctuary. Each one of the divisions would give to the high priest half of their portion of the bread. It was eaten during the sabbath in the temple itself by such priests as were in a state of cleanness. The heads of the families of the incoming divisions determined by lot which of the families were to serve on each special day of their week of ministry and who were to discharge the priestly functions on the sabbath.—Lev. 24:8, 9; Mark 2:26, 27.

Like all the other festival days Jehovah commanded, the sabbath had its negative aspect as to doing work, but was primarily intended to be positive in its spiritual blessings, it being a time for consideration of God’s law and an occasion for rejoicing in their God Jehovah.—Isa. 58:13, 14; see SABBATH DAY; SABBATH YEAR.

FESTIVAL OF TRUMPETS

This festival occurred on the first day (or the new moon) of the seventh month, Ethanim (Tishri). It was the beginning of the secular year for the Jews. It stood apart from the Festival of the New Moon in the other eleven months as being more important. The command states additionally concerning the Festival of Trumpets that it should be set aside as a day of holy convention, on which no sort of laborious work was to be done.

The festival receives its name from the command: “There should occur for you a complete rest, a memorial by the trumpet blast.” “It should prove to be a day of the trumpet blast for you.” On this day the