The Eighth Day



The complete plan of salvation, for all mankind, is found in the annual “feasts of the Lord”.  They include the Lord’s Passover and seven annual “holy convocations”.  Each feast day represents an aspect of the plan that is absolutely vital to its perfect conclusion.  Each feast day represents an element, such as repentance, that is essential for the advancement of the plan.  Gods plan has a monumental conclusion yet at the same time this conclusion represents a beginning of our eternity.


The plan begins with the Lord’s Passover and then continues with the seven “annual holy convocations”, which are also called the seven “annual holy days”.  This paper is concerned with the seventh annual holy day.  That day is simply called “the eighth day” in the Bible.  It is called that because it immediately follows the seven-day feast of tabernacles.  We find this information in Lev23:34-36,39 and in Num 29:12, 35.        


Lev 23:34-36      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.


            On the first day shall be an holy convocation: ye shall do no servile work therein.


 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.


Lev 23:39    Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.



Num 29:12, 35     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:


 On the eighth day ye shall have a solemn assembly: ye shall do no servile work





It is understood by many who have an interest in keeping the seventh and last feast day that it is a holy convocation that follows the last day of the feast of tabernacles.  The first day of the feast of tabernacles is a holy convocation.   The last day is not.  Yet we will see that great importance was placed upon the last day of the feast of tabernacles.


One might think that God would make his plan readily available to our understanding, but that is not the case at all.   In fact there are only three primary elements of the last annual feast day that are given to us in Leviticus 23 and Numbers 29. 


1   It is referred to as “the eighth day”.

2   It is a holy convocation. 

3   It is a solemn assembly


That is about as little direct information that could be given.


Believe it or not it is enough to give us a direction to follow.  With what the rest of the Bible has to offer we can understand the significance of this feast day.  We can understand what part of Gods plan for mankind this day represents. 


That direction is provided by a firm understanding of the term “solemn assembly”.  The term is only used ten times.    The term has a distinct Hebrew definition.  It is this definition that provides that direction that is so vital, since we have been given so little instruction that specifically relates to the last annual holy day.  The Strong’s number for “solemn assembly” is H 6116.  Strong’s Exhaustive Concordance defines it as follows: 


H6116;  ats-aw-raw', ats-eh'-reth.   From H6113; an assembly, especially on a festival or holiday: - (solemn) assembly (meeting)


We are directed to number H6113 to determine what the word solemn means.


H6113;  aw-tsar'.   A primitive root; to inclose; by analogy to hold back; also to maintain, rule, assemble: - X be able, close up, detain, fast, keep (self close, still), prevail, recover, refrain, X reign, restrain, retain, shut (up), slack, stay, stop, withhold (self).


We can readily see that every way that the term has been used relates to holding back one way or another or having the ability to hold back.  This is unlike so many Hebrew words which have a wide range of meanings that require a context to determine the meaning to use. 


The Brown-Driver-Briggs Hebrxew and English Lexicon reflects the same definition.


6116;  assembly (as confined, held in)


6113;  restrain, retain


I found that in at least sixteen translations the term solemn assembly was used in Lev 23:36.  There was one translation that provided a closer literal translation.  It was the Young’s Literal Translation. 


(YLT)  seven days ye bring near a fire-offering to Jehovah, on the eighth day ye have a holy convocation, and ye have brought near a fire-offering to Jehovah; it is a restraint, ye do no servile work.


It has been concluded by some that the “restraint” is in reference to “ye do no servile work”. 


Each one of the annual convocations requires that no servile work should be done on that day.  On The Day of Atonement no work of any kind could be done.  We can justly ask, why would God would single out the “eighth day” as the only time to qualify the instruction that “no servile work” should be done.  If any additional holy day instruction pertaining to “no servile work” was needed it would most certainly be associated with the Day of Atonement.  No other annual holy day has the following level of consequence.  The following is in reference to the Day of Atonement.


Lev 23:30        And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people.  



The Brown-Driver-Briggs Lexicon did well to give the word “restrain” as a principle definition for H6113.  As mentioned before all of the ways, 44 in all, that the word was used reflected a sense of “restraint”.  Of those 44 times this word was translated 15 times as “shut” or “shut up” in the KJV and provides a good example of the fundamental meaning of the word.  Ten of the of the 15 times it has been translated as prison or slave or confined by other translations.  Prison, slave or confinement, all reflect a sense of “restraint”.  The following are some instances that were translated shut up in the KJV.


(Bishops Bible)  1 Kings 14:10    Therefore beholde, I wyll bring euill vpon the house of Ieroboam, and wyll roote out from Ieroboam euen him that pysseth against the wall, and him that is in pryson (H6113) and forsaken in Israel, and wyll take away the remnaunt of the house of Ieroboam, as a man taketh away doung tyll he hath caryed all.


(Young’s Literal Translation)  2 Kings 9:8     and perished hath all the house of Ahab, and I have cut off to Ahab those sitting on the wall, and restrained (H6113), and left, in Israel,


(KJV)  Jer 33:1      Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up (H6113) in the court of the prison, saying,


The 4 times that this word was in reference to “rain” being shut up in the KJV are:

Duet 11:17, 1Kings 8:35, 2 Ch 6:26and 2 Ch 7:13.


(Young Literal Translation)  Duet 11:17      and the anger of Jehovah hath burned against you, and He hath restrained(6113) the heavens, and there is no rain, and the ground doth not give her increase, and ye have perished hastily from off the good land which Jehovah is giving to you.


I believe it is also important to recognize the use of this word was not confined to only physical aspect of being confined or detained or rain not falling.  It was also used in reference to the spoken word. 


(English Standard Version)  Jer 20:9       If I say, "I will not mention him, or speak any more in his name," there is in my heart as it were a burning fire shut up (restrained) in my bones, and I am weary with holding it in, and I cannot.


(King James Version Red Letter)  Job 4:2    If we attempt to commune with thee, wilt thou be grieved? but who can withhold (restrain) himself from speaking?


(KJV):  Job 29:9   The princes refrained (restrained) talking, and laid their hand on their mouth


As we continue on we will see the need for the specific instruction that declares that the assembly should be restrained on the “eighth day”.   This seventh and final annual holy day is there to show us how this day will conclude the plan of God


This would be an appropriate time to recognize that the whole day should be dedicated to this restraint.   II Chronicles 7:9-10 would bear this out.


2Ch 7:9  And in the eighth day they made a solemn assembly (H6116): for they kept the dedication of the altar seven days, and the feast seven days.

2Ch 7:10  And on the three and twentieth day (the day following the 8th day) of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that the LORD had shewed unto David, and to Solomon, and to Israel his people.


It was a “solemn assembly” (restrained assembly) on the 8th day but the following day they were sent away with a glad and merry heart.  


It should also be recognized that there might be some that may think that there is a relationship between the term “solemn assembly” and the term “solemn feast”.  The meaning of the term "solemn assembly" has nothing in common with the term "solemn feasts" even though the word "solemn" is shared by the two terms in the KJV.


 The term "solemn feasts" (H4150) is used in conjunction with the other annual holy days, but as can be seen there is no relationship between their definitions. The following is the Strong’s definition for "solemn feasts".


H4150   mo-ade', mo-ade', mo-aw-daw'   From H3259; properly an appointment, that is, a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand): - appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn (-ity), synagogue, (set) time (appointed).


            The term “solemn feasts” is used in reference to the fact that the feast days of God are kept at appointed or set times and has nothing to do with the nature of the feasts.


            The term “solemn assembly” is unique in its application to the seventh and last holy convocation.  There is no other feast day that would have the people be in a state of restraint or be held in or held back.  But, before we consider why they should be restrained or what they should be restrained from it will be very helpful to give thought to some of the ways the feast of tabernacles has been observed and will be fulfilled.  






          Where as the Eighth day is so profoundly limited in instruction, the feast of tabernacles is rich in instruction.


1    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.    (Lev 23:340)


2    On the first day shall be an holy convocation: ye shall do no servile work   therein   (Lev 23:35)


3    Seven days ye shall offer an offering made by fire unto the LORD  (Lev 23:36)


4    Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: : on the first day shall be a Sabbath  ---  (Lev 23 :39)


5    And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.   (Lev 23:40)


6    And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate   (H 2341  ----  circle dance) it in the seventh month.   (Lev 23:41)


7    Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:  (Lev 23:42)


8    That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.   (Lev 23:43)


9    Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:   (Deut 16:13)


10    And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.   (Deut 16:14)


11    Seven days shalt thou keep a solemn feast (H 4150) unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. (Deut 16:15)


 12    Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.   (Deut 14:22)



 13    And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always.   (Deut (14:23)



  14    And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:   (Deut 14:24)



   15   Then shalt thou turn it into money, and bind up the money in thine hand, and     shalt go unto the place which the LORD thy God shall choose:   (Deut 14:25)



    16    And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,   (Deut 14:25)




It is about as obvious as can be that God wanted His people to know how to keep the feast of tabernacles.  Yet, God must have known the confusion to come, concerning the feast of tabernacles, which would render an understanding for the purpose of the “eighth day” all but impossible.  If we have the eyes to simply accept the Word for what it plainly says, there would be no confusion.


How clear can it be made that the feast of tabernacles lasts for seven days.  How clear can it be made that we rejoice for those seven days.


and ye shall rejoice before the LORD your God seven days.   (Lev 23:40)


 The following gives the level of confusion that has come down to us.  This is a partial list of quotes, from encyclopedias, writings and various churches that have a presence on the inter-net. 


  “The first and last days of ‘the’ Feast are holy convocations. We expect also to drink in the Almighty's Word all eight days of ‘the’ festival.  Truly, the Feast of Tabernacles is the most joyous time of the year, the "Season of Our Rejoicing."”

The '''Feast of Tabernacles''' is an 8-day Biblical pilgrimage festival, also known as the '''Feast of Booths''', the '''Feast of Tabernacles''', or '''Tabernacles'''.

“Third of the great festivals on which all males were required to make pilgrimages to the Temple at Jerusalem. The celebration of this festival begins on the fifteenth day of the seventh month (Tishri). Originally it lasted seven days; but in the course of time its duration was extended to nine days.”   Jewish Encyclopedia


“The Feast of Tabernacles is a week-long autumn harvest festival. Tabernacles is also known as the Feast of the Ingathering, Feast of the Booths, Sukkoth, Succoth, or Sukkot (variations in spellings occur because these words are transliterations of the Hebrew word pronounced “Sue-coat”). The two days following the festival are separate holidays, Shemini Atzeret and Simkhat Torah, but are commonly thought of as part of the Feast of Tabernacles.”    Messianic



“This feast is kept with the greatest jollity of any of their festivals, especially on the eighth day; when, according to the law, they were to feast and rejoice upon their having gathered in their corn and their wine.”   Jewish Antiquities



    “The Last Day - the 8th day of the Feast of Tabernacles picturing the later physical resurrection of the vast majority of humanity who were not resurrected to spirit at the Return of Jesus Christ. (Leviticus 23:39, Revelation 20:5,11-15)”



            This is a partial list of what I found.  There was not one web-site that included these three facts; the feast of tabernacles is a seven day feast, we are to rejoice seven days, on the eighth day the assembly should be restrained or held back.  Without this basic information it is apparent that a true understanding of the purpose of the eighth day is impossible to discern. 


          Jesus is quoted in a well-used verse in John 7:37.  This verse provides the perfect opportunity for the confusion to bear useless fruit, to put it mildly. 


Joh 7:37    In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.


Since the common belief is that the feast of tabernacles is eight or nine days long a person would naturally place “the last day that great day of the feast” in the eighth or ninth day of the feast.  But the facts are the feast called “the eighth day” is a one day feast and can not have a “last” day.  And, the feast of tabernacles is a feast of seven days and does have a last day.


The next verse is als0 very meaningful.


Joh 7:38      He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.


The following came from the “Season Of Our Joy” web site and is helpful to gain the understanding of why the last day of the feast was called great by Jesus.


According to Jewish historical records, those who kept the festival in first century Jerusalem observed a special ceremony on each day of the festival in addition to the various sacrifices and libation offerings commanded in the Torah (Num. 29:12-40). Sometime prior to the first century this special ceremony, the water libation offering was added to the festival offerings in order to give thanks for the previous year's rain, to petition God for more rain, and to picture the great outpouring of God’s Spirit that was to come during the 1000 year reign of The Messiah. This ceremony was connected to a very joyous evening celebration, the "Festival of Lights".  This evening festival was so joyful that it was said that "He who has not witnessed the rejoicing at the water-drawing huts has, throughout the whole of his life, witnessed no real rejoicing.“ (Sukkah 53b).

Each day (except for the first day) of the festival, a group of priests would set out to gather large willows that they would wave back and forth as they proceeded toward the temple, thus making a "swooshing" sound, the sound of the wind or the 'ruach', Holy Spirit.  While this was going on, another group of priests would proceed to the Pool of Siloam from which the High Priest would gather a flaskr full of "living water".  Both groups would then return to Temple and while the group with the willows would circle the altar waving their willows, the High Priest with his flask of water and his assistant with a flask of wine would both empty their pitchers on the southwest corner of the altar, thus picturing  the coming of the Holy Spirit as 'living water'.

These ceremonies and celebrations continued throughout the festival.  On the last (7th) day, a change was made to the ceremony.  On this day the priests, instead of circling the altar one time, would circle it seven times; "Save now, I pray, O LORD; O LORD, I pray, send now prosperity. Blessed is he who comes in the name of the LORD. . ." Psalm 118:25-26


In other words the seventh day of the feast was a great day.  On the face of it seven times as great as any of the other days.  Symbolically, it represents the greatness that would be associated with giving ALL mankind the opportunity to receive the Spirit of God.  We can see that the water pouring ceremony was wholly compatible with the mission of Jesus the Christ.  Jesus observed the ceremony and he was moved to stand up and cry out and give the people a more complete meaning of what they were doing.  He did this on the “last day” of the feast, which was the seventh day of the feast


 It is understood by many that the feast of tabernacles pictures the time when God will tabernacle over or with mankind.  It is also understood that a great resurrection of the dead (to physical life) will occur at the time of the “great white throne judgment”.  This judgment represents a “period of time”, just as the first fruit received their judgment over a period of time.


1Pe 4:17     For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?



The following verses provide a vivid picture of the “whole” time that God dwells with mankind.  This would certainly include the time of the “great white throne judgment”.   This whole time is pictured by the seven day feast of tabernacles whose seventh day is a great day. 



Eze 37:26     Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.


Eze 37:27     My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.


Eze 37:28     And the”heathen” shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.



Rev 21:3     And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.



These next verses are in context with an “innumerable multitude”. A multitude that represents the resurrection of the dead to the “great white throne judgment”.  A multitude that is being led to the living fountains of water.


Rev 7:9     After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;


            They had obviously accepted Jesus as their savior and have given their life in service to Him.  They are in their life long commitment to the service of God, just as those who are now called of God.  Are we not also called the temple of God.   


Rev 7:15     Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.


Rev 7:17     For the Lamb which is in the midst of the throne shall feed them, and shall lead themunto” living fountains of waters: and God shall wipe away all tears from their eyes.


            (For a more detailed study of these verses please refer to “The Bride of Christ” paper)


            The Spirit of God being poured out on all the humanity, that is resurrected to share in the “great white throne judgment”, makes the greatness of the seventh day of the feast of tabernacles great.  This will be their first time to be able to understand the truth of the things of God.  Prophecies show that they will freely drink in of the Spirit of God that will be poured out for them. 


There are many that feel that this great resurrection to the “great white throne judgment” warrants being an annual holy day and that the only holy day that would relate to that resurrection would be the “8th day”.  It should be remembered that each of the annual holy days are part of the plan to bring spiritual salvation to humanity.  Each of the holy days fulfills a SPIRITUAL need in order to complete the plan.  The physical resurrection of the greater part of humanity to physical life is just that  ---  it works only with the physical aspect of life. They will be resurrected in order to be worked with by the spirit of God, and the bride of Jesus Christ and all those who have the spirit of God working in them.     


Rev 22:17      And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.


            When Jesus cried out on the last day of the feast, “If any man thirst, let him come unto me, and drink” his words were prophetically directed to this judgment period.  The Jews that herd his words will be in that great white throne judgment.


 We know the first fruit are called of God and would not include the term “any man.   But, during the time pictured by the feast of tabernacles the Spirit will be open and available to any and every one.  If they want it they may have it.   During the time of the great white throne judgment, the outpouring of the Spirit and the fruit of it will be wonderful beyond anything the world had experienced until then.  The outpouring will be great and is beautifully pictured by the “last day of the feast of tabernacles”.






What would be left to be done after all mankind had been given the time to become complete in the grace and knowledge of God, to love God and all his ways.  The time for mankind to fulfill Gods desire will come to an end.  The opportunity to be nurtured by the presence of God with man will come to an end.  We then come to the conclusion of the plan that God has established for his human creation.  We come to the eighth day.


            The eighth day was significantly used by God in a number of circumstances other than the feast day called “the eighth day”.  Can these eighth day instances relate to the last annual feast day?  I believe they do. 


            To begin with let us continue of from Jesus crying out to the Jews on the last day of the feast of tabernacles.  An intense discussion developed as a result of Jesus words as shown by John 7:40 thru 7:52.  Verse 53 tells us; “And every man went unto his own house”.  John 8:1 tells us that Jesus then went to the mount of olives.  The nest verse would take place on the next day or the eighth day.   “And early in the morning he came again into the temple”.  A distinct change from the seventh to the eighth day is shown.   But there is controversy whether or not John 7:53 to John 8:11 should be included in the book of John.  Some of the older Greek manuscripts do not include it. 


            Without that change of day, by taking out the verses in question, the narrative would continue on to John 9:14 without a change in day.  Verse 14 is very helpful in resolving the question.  It is important to note that John 9:14 shows us the time of chapters eight, nine and ten up to verse 21 was a sabbath day.  The KJV renders it “the” sabbath day.  According to the KJV, if there were no change in day the words that Jesus spoke would have occurred on a weekly Sabbath.  When the weekly Sabbath was spoken of it was generally referred to as the” Sabbath day.  But, there are very credible, accurate calendar programs that are available to determine the “days” of the seven day week that long ago.  The calculations show that the last day of the Feast of Tabernacles did not fall on a weekly Sabbath during Jesus’ ministry. 


            It is important to take note that many translations, including Greens Interlinear, translate verse 14 as “a” Sabbath day.  An annual Sabbath was referred to as “a “Sabbath day whereas the weekly Sabbath was spoken of as “the” Sabbath.  Now if there was no change in day from Jesus speaking to John 9:14 then that would place the last day of the feast on an annual feast day.  But we know that is impossible.  The last day of the feast of tabernacles is not an annual feat day.  But the following day is.  There had to be a change in day for verse 9:14 to accurately reflect the fact that an annual Sabbath was in progress.


            To summarize:


The computer programs show here was noweekly” Sabbath that occurred on the last day of the feast of tabernacles during Jesus ministry.


The last day of the feast of tabernacles (when Jesus spoke out) is not an “annual” Sabbath day.


The terminology used in verse 9:14 indicates that a change from the last day of the feast of tabernacles to the “eighth day” took place.  The eighth day being an annual Sabbath. 


John 8:2 provides for a change in day. 


            If this is the case, then what Jesus did on this day should reflect the nature of the day. And it does.  It does help us to see how the “eighth day” will be fulfilled. 


The eighth chapter of John deals with the scribes and Pharisees and a woman taken in adultery. 


Joh 8:7     So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.


Joh 8:10     When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?


Joh 8:11     She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.


Joh 8:20     These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.


Joh 8:21     Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.


Joh 8:24     I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.



This paper will provide the evidence that the second death, provided by the lake of fire, will occur on the “eighth day”.  Those who do not repent of their sins willdie in their sins”.


            Jesus then in speaking to His disciples’ states:


Joh 8:31     Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;


Joh 8:32     And ye shall know the truth, and the truth shall make you free.


Joh 8:36     If the Son therefore shall make you free, ye shall be free indeed .


(The word “indeed” is Strongs G#3689  and carries the meaning “of a  truth”)  



Paul, in Romans 7:15-17, states:   “Now then it is no more I that do it, but sin that dwelleth in me.”  He was not “free indeed”.


 When we are brought into the spiritual family of God we will be free indeed”, that being, free from sin forever.  



            The evidence will also be provided that shows that all those who have the Spirit of God dwelling in them on the “eighth day” will be changed.   They will then live forever in the spiritual Kingdom of God.  


            John chapter nine relates the event of the person that was blind from birth being healed by Jesus.  John 9:3 embodies two important messages.  This man was “created” blind and the works of God would be revealed in him.


Joh 9:3     Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.


There is strong evidence in the Bible that physical deformity and sickness is the result of  “sin”.  But there was no sin that caused this person to be blind.  This man had to wait all of his life for this specific day for Jesus to work with him.  Do you think that the “works of God” that would be manifest in him simply referred to Jesus ability to heal?  People knew Jesus could heal.  The statement, “the works of God should be manifest in him”, is unique in that it is the only time that a healing by Jesus was described to manifest “the works of God”.   It is interesting that it is not the work of God but the plural “works” of God.        


This man had to wait until this annual feast day, this eighth day, for the works of God to be revealed in him.  Also, this healing was the only time that Jesus employed something other than His spoken word or His touch or his spit and  in one case someone touching His garment.  It is very telling that He used clay made from His spittle and dirt.  When the clay was washed from the blind mans eyes and he could see, God, in effect, created him anew.


Those who are brought into the spiritual Kingdom of God, from the “white throne judgment”, will shed their physical bodies.  Are we not all made of clay? Their physical bodies will be washed away and they will be able to “see” the glory of God.  We see “through a glass darkly” now.  This change from physical to spiritual is the culmination of the “works of God” that is revealed in the Bible.  This would happen after the “great white throne judgment”. This would be a principle fulfillment of the annual Sabbath called the “eighth day”.   And, this revealing was given on the “eighth day”.                                                                                         


Chapter ten continues from chapter nine and deals with the dedication of Jesus to His “flock”.


Joh 10:8     All that ever came before me are thieves and robbers: but the sheep did not hear them.

Joh 10:9     I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.


Those who will be saved will be saved from the “lake of fire”


The evidence that this paper provides leads us to the understanding that “salvationand the “second death” will occur on the “eighth day”. 






The reason why the last feast day is a day of restraint is now able to be understandable.  The chapters in John give us a picture of the results of the eighth day.  But, In order to gain a more in depth understanding, we have to look into how God used the eighth day through his involvement with Israel.  This is the only tangible guide, given by God, which can be used to help us understand.


As we progress through the times that God has used a period of seven days followed by an eighth day the understanding of the significance that God places on the number seven will become evident.   We also see the particular importance of the meaning of the sacrifices of the sin offering and burnt offering.  The understanding of the purpose of the specific sacrifices on the Day of Atonement is important to be able to understand the spiritual fulfillment of the Day of Atonement. I find that the sacrifices that relate to the "eighth day" also help us understand the purpose of this Holy Day. 


So let us begin at the beginning. 


Lev 23:36    Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein


Lev 23:39    Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.


Num 29:35    On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein:


Neh 8:18    Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.


          A period of 7 days has been used by God to signify the time required to reach the completion of something. In the Hebrew, seven (Sheh’-bah) is from a root word meaning to be complete or full. It would be appropriate to think that by the end of the future time represented by the “seven day” Feast of Tabernacles, God’s work for mankind would be finished.  The eighth day would then reveal the result of that work.  It is the awesome time when those who are written in the “book of life” receive their eternal reward.  


            It is hard to overemphasize the fact that the eighth day is the last of the annual feasts of the Lord.  It finishes the work of God that is outlined in the seven annual feast days.  What then is the last recorded event that is described in Gods plan for mankind?  It is not Rev.21-22 that talks about a "new heaven and a new earth" and "the holy city". For evidence of the truth regarding these verses see the paper titled "THE BRIDE OF CHRIST - Her Abode and Her Destiny". The last event is recorded in Revelation chapter 20 and verses 14-15


Rev 20:14    And death and hell were cast into the lake of fire. This is the second death.


Rev 20:15    And whosoever was not found written in the book of life was cast into the lake of fire.


The Father, Jesus and the wife of Jesus (formally the "first fruit") have been devoted to the salvation of mankind during the period of time represented by the seven-day Feast of Tabernacles.


          There would be naturally great joy from being accepted by God into eternity. I see this long sought after “assembly” of God being restrained from releasing the natural need and tendency to exalt God in joyous celebration for what God has done in them. That joy would be restrained if we were to witness all those who were not brought into eternity, who were not found in the book of life, cast into the lake of fire. Imagine our feelings if we were to see a friend or neighbor or even a family member thrown to their eternal destruction. The joy that would naturally be experienced from being received by God on that day would surely be restrained.


          It is of the most fundamental importance to understand that this last feast day is a period of time that God requires his assembly to be "restrained "!  




The Consecration Of Aaron And His Sons (Leviticus 8:1 thru 9:24)


            We are aware of the symbolic meaning of the “sin offerings” that were prescribed by the Mosaic law.  The symbolism of the burnt offering is not as widely understood.  Unger’s Bible Dictionary gives the following for the meaning of the burnt offering:


 "The burnt offering symbolized the entire surrender to God of the individual or of the congregation, God's acceptance thereof, with a view to the renewal and sanctification of the entire man and consecration to a course of life pleasing to God".


            What more could we ask for in our relationship with God?  The following outlines the consecration of Aaron and his sons and gives us an unusually dramatic demonstration of Gods desire for his people.  Special emphasis is given to the burnt offering. 


            As you read through chapter eight you will find that Moses dealt with the offerings including the “burnt offering” that were required for the consecration of Aaron and his sons.  Aaron and his sons were to eat of the offerings and then were to remain in the tabernacle during the time of consecration for seven days.  (they did not eat the “burnt offering”, it is fully burned up)


Lev 8:31    And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.


Lev 8:33    And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.


Lev 8:35    Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.


Lev 8:36    So Aaron and his sons did all things which the LORD commanded by the hand of Moses.


          On the “eighth day” Moses instructed Aaron in the ritual for the sacrifices that were to be offered on that day. These offerings are made unto Aaron.   Aaron, instead of Moses, proceeded to make the offerings for himself and his sons after being consecrated.


Lev 9:1    And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;


Lev 9:2    And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD.


          The following offerings are made on behalf of the children of Israel.


Lev 9:3    And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering;


Lev 9:4    Also a bullock and a ram for peace offerings, to sacrifice before the LORD; and a meat offering mingled with oil: for to day the LORD will appear unto you.


Lev 9:7     And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.


Lev 9:10    But the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar; as the LORD commanded Moses.

Lev 9:11 And the flesh and the hide he burnt with fire without the camp.


          Aaron burnt up the sin offering. It is very interesting that the only other time a sin offering was dealt with in such a manner was on the annually reoccurring "Day of Atonement". The flesh of the sin offering would normally be eaten.


Lev 9:12    And he slew the burnt offering; and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar.


Lev 9:13    And they presented the burnt offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar.


Lev 9:14    And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar.


Aaron burnt his own burnt offering.


Lev 9:15    And he brought the people's offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first.


Lev 9:16    And he brought the burnt offering, and offered it according to the manner.


          Notice that there is no mention of the burnt offering, for Israel, being burned.


Lev 9:17    And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning


          The meat (meal-fine flour and oil) offering was burned.


Lev 9:18    He slew also the bullock and the ram for a sacrifice of peace offerings, which was for the people: and Aaron's sons presented unto him the blood, which he sprinkled upon the altar round about,


Lev 9:19   And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver:


Lev 9:20    And they put the fat upon the breasts, and he burnt the fat upon the altar:


        The fat of the peace offering was laid upon the parts of the peace offering, removed and then the fat burnt on the altar.


Lev 9:21    And the breasts and the right shoulder Aaron waved for a wave offering before the LORD; as Moses commanded.


        These parts of the peace offering became a "wave offering".


Lev 9:22    And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.


        The burnt offering has yet to be burnt.


Lev 9:23    And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people.


Lev 9:24    And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.


          When the people saw that God had personally consumed their burnt offering they fell on their faces.


            There would be no mistaking the intention of God to have a personal relationship with Israel. After Aaron was consecrated, God made it perfectly clear that He accepted the people of Israel as his own by personally consuming their burnt offering. This occurred on the eighth day after a seven-day period of consecration of Aaron and his sons.


          The priesthood had the responsibility to guide the nation into the relationship with God by maintaining the laws, ordinances and statues that God had given them.


Exo 19:5    Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:


Exo 19:6    And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.


          In like manner the whole world will be taught the ways of God during the millennium which is depicted by the seven day Feast of Tabernacles. And as God accepted the nation of Israel on the eighth day, after the seven days of consecration, we can foresee that God will accept the righteous into eternity in the fulfillment of the last annual Holy Day.  The righteous will have received the salvation of Jesus Christ and have Jesus living in them after the spiritual "fulfillment" of the seven-day Feast of Tabernacles.


          Another important consideration is that God referred to the destruction of the "adversaries" of God on the "day of the Lord" as a sacrifice. And He calls them "my sacrifice".


Jer 46:10    For this is the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates.


Zep 1:7    Hold thy peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD hath prepared a sacrifice, he hath bid his guests.


Eze 39:17    And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood.


The context of Ezek 39:17 is the day of the Lord and the beginning of millennium.


Eze 39:29    Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD.


          Remember that Aaron offered his sacrifice himself. It was his burnt offering. Israel needed the priesthood.  God took matters into his own hands when He accepted the people on the eighth day and made their burnt offering his own sacrifice by personally consuming it with fire.


          On the fulfillment of the "eighth day" God will consume his adversaries with fire and based on Jeremiah, Zephaniah and Ezekiel it may be considered a sacrifice of a burnt offering in the fullest possible meaning of its purpose.




The Dedication Of Solomon’s Temple (1 Kings 8:2-66 and 2 Chronicles  5:3 -  7:10)


1Ki 8:2    And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.


1Ki 8:59    And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require:


1Ki 8:60    That all the people of the earth may know that the LORD is God, and that there is none else.


1Ki 8:65    And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days.


1Ki 8:66    On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.


        The narrative of the eighth day does not correspond to that of 2 Chronicles.


2Ch 5:3    Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month.


2Ch 7:8    Also at the same time Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt.


2Ch 7:9    And in the eighth day (22nd day of the month) they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days.


2Ch 7:10    And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that the LORD had shewed unto David, and to Solomon, and to Israel his people.


          Why the people are shown to be sent away into their tents, with a glad heart, on the 8th day (22nd day of the month) in 1 Kings 8:66 and then shown to be sent away, with a glad heart, on the 9th day (23rd day of the month) in 2 Chronicles is something I don’t understand.


          "Keil and Delitzsch" say of the two accounts: "The general contents, and the order of the thoughts in the divine answer in the two texts, agree, but in the Chronicle individual thoughts are further expounded than in the book of Kings, and expressions are here and there made clear".


          2 Chronicles 7:9 does clear up any question about the fourteen day "feast" mentioned in 1 Kings 8:65. The first seven days were used for the dedication of the alter and the second seven days embody the Feast of Tabernacles. They kept the "eighth day" being a solemn assembly (day of restraint) at the proper time. On the day following the 8th day they were shown being sent to their tents with a glad heart. 2 Chronicles does show a distinct understanding of the sense or spirit of the eighth day at the time of Solomon.


Since WE are called the "temple of God" it is interesting that we can consider the period of time of the fulfillment of the Feast of Tabernacles as the time of the dedication of the "temple" in 2 Chronicles. According to 2 Chronicles, that period is followed by a solemn assembly. Then on the day following the solemn assembly they were able to go to their tents with a merry heart. This would indicate that after the fulfillment of the "eighth day" the people of God, not being hurt by the second death by being thrown into the lake of fire, will go into eternity with a merry heart.




Purification Of The Leper


          Leviticus Chapter 13 thoroughly deals with the various sorts of leprosy and the rules by which they were to be judged.


Lev 14:1    And the LORD spake unto Moses, saying,


Lev 14:2    This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:


Lev 14:3    And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;


Jameson Faucet and Brown has this to say:


law of the leper in the day of his cleansing — Though quite convalescent, a leper was not allowed to return to society immediately and at his own will. The malignant character of his disease rendered the greatest precautions necessary to his re-admission among the people. One of the priests most skilled in the diagnostics of disease [Grotius], being deputed to attend such outcasts, the restored leper appeared before this official, and when after examination a certificate of health was given, the ceremonies here described were forthwith observed outside the camp.


          If the leper was healed, that person was permitted to come into the camp after washing and shaving. There was then a prescribed seven-day period of cleansing that required washing and shaving on the seventh day.


Lev 14:8    And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.


Lev 14:9    But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.


          On the eighth day the person was brought before Jehovah to offer his sacrifices. There was a seven day period of cleansing, but there were no sacrifices offered prior to the eighth day.


Lev 14:10   And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil.


Lev 14:11    And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation:


The same applied for the poor person.


Lev 14:21    And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat offering, and a log of oil;


Lev 14:23    And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD.


          After the person was declared healed of leprosy by the priest the person went through a seven day period of cleansing but was not made clean until the sacrifices were made on the eighth day. The same process was required for the other conditions of "uncleanness" that is recorded in the 15th chapter of Leviticus.


The person who had leprosy could not come into the camp unless the disease was healed. The camp may be related to the "spiritual city of God" that we have access to after we have been baptized and have received the Holy Spirit. The seven days again can relate to the millennial period where those who are of God may grow in "grace and knowledge". It is most interesting that the person was not made "clean" until the "sacrifices" were made on the "eighth day". Those who are converted during the millennium will not be completely free of the influence of sin until they are made spirit beings and made part of the family of God. It is then that they will be "clean".


1Jo 1:8    If we say that we have no sin,     we deceive ourselves,     and the truth is not in us.


1Jo 3:9    Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.





The Nazarite Vow


Num 6:2    Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD:


Num 6:3    He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried.


Num 6:4    All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk.


Num 6:5    All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow.


Num 6:6    All the days that he separateth himself unto the LORD he shall come at no dead body.


Num 6:7    He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head.


Num 6:8    All the days of his separation he is holy unto the LORD.


          It is interesting to note that there were no sacrifices that were required that would qualify the person to separate themselves unto the Lord by the vow of a Nazarite.  But once under the vow of the Nazarite and became unclean, that person must employ the same process as those who were to be made clean in Leviticus chapter 15. Then that person may again be consecrated unto the Lord until his days of separation are fulfilled.


Num 6:9    And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.


Num 6:10    And on the eighth day he shall bring two turtle doves, or two young pigeons, to the priest, to the door of the tabernacle of the congregation:


          The conditions of the Nazarite vow reestablish the principle that after being considered unclean it is not until after seven days of cleansing that a person may be received of God as "clean".


          We don’t have to go through a unique qualification to be called of God.   In the case of the millennial setting, people will not go through a qualification process in order to desire and receive the Holy Spirit.


          There is no doubt that any person that desired to come under the Nazarite vow was in good standing with God through fulfilling any sacrifices required by their customary life. After a person understands the absolute need of the Holy Spirit then a need for baptism (a washing) is recognized.


          A period to grow in the grace and knowledge of God is needed. During that period of growth in a persons life, there will be sin and repentance of sin. Cleanness in the perfect

 sense of the word will come to those saved through the work of the Father, Jesus and the wife of Jesus on the "eighth day". 




Age of a Sacrifice


Exo 22:29    Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.


Exo 22:30    Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.


          This is in reference to the first born of an animal.


Lev 22:26    And the LORD spake unto Moses, saying,


Lev 22:27    When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.


          All sacrifices must be at least eight days old.


It was shown that an animal could not be sacrificed until it was eight days old and a first-born had to be sacrificed when it was eight days old. I have not been able to find a distinct correlation between the age of the sacrifice of an animal and the fulfillment of our last annual Holy Day being the "eighth day".





Lev 12:2    Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.


Lev 12:3    And in the eighth day the flesh of his foreskin shall be circumcised.


Luk 1:59    And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.


Act 7:8    And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs


Phi 3:4    Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:


Phi 3:5    Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;


Col 2:11    In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:


          Colossians 2:11 equates the removal of the fleshy fore skin in circumcision as a type of putting off sins through the justification that may come through the sacrifice of Jesus Christ.


          It has been pointed out to me that the ratio of people who will go into the lake of fire compared to all those who have ever lived can be compared to the weight of the foreskin as it relates to the weight of the rest of the body. In other words it is a very small part of the body that is separated from the body and destroyed on the day of circumcision (the eighth day). This could indicate that a very small number will go into the lake of fire compared to those who will be given eternal life in the family of God.