The Eighth Day

The term that our creator used for the seventh and last annual Holyday was simply "the eighth day".  We are given specific instructions to keep the 22nd day of the seventh month a holy convocation, once in Lev 23:36 and once in Num 29:35. There are no instructions given in Lev. or Num. that would help us understand why God established this day as a High Holy Day except for the fact that it is called a "solemn assembly" in the KJV and other translations.

       There are two areas of understanding that would help us learn the purpose of the ”Eighth Day “.  The first concerns the fact that the Eighth Day, that follows the seven-day "Feast of Tabernacles", is spoken of as a "solemn assembly”.  The second concerns the information about how God has used the Eighth Day throughout Israel’s history. 

The first thing that I’ll do is to consider the meaning of the words “solemn assembly”.  

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.

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

Don’t these verses present a valid question?  Why is the eighth day, spoken of in verse 36, as a "solemn" assembly?  Lev 23:40 instructs those who are to keep the Feast of Tabernacles to "rejoice" during the seven days of the feast. The instructions in verse 41 include celebrating for those seven days.  The word celebrate is Strong’s #H2287, and it literally means to "move in a circle" or circle dance.

Lev 23:40    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 23:41    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 it in the seventh month.

On the other hand, the definition for the term "solemn assembly" (H6116), has nothing in common with "rejoicing".  The following are the definitions of H6116 and its root in Strong’s Concordance.

H6116  atsawraw', atseh'reth; an assembly, especially on a festival or holiday: - (solemn) assembly (meeting).   From H6113

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).

       To hold back, close up, refrain or restrain is an intrinsic part of the meaning of this term.

        The Brown-Driver-Briggs Hebrew and English Lexicon entry for #6116 is quite concise.

n.f. assembly (as confined, held in)

        We should note that the meaning of the words "solemn assembly" has nothing in common with the words "solemn feasts" (#H4150) even though the word "solemn" is shared by the two terms in the KJV.

        The wording "solemn feasts", which appears in the KJV, and is used in conjunction with the other annual holy days, literally means an appointment (specifically a festival) in Hebrew.  It does not refer to something of a solemn nature.  The words "solemn feasts" cannot be used to be related to the meaning of "solemn assembly".  The following is 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).

        This term 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.

       All this information should cause us to pause and question why we are to have an assembly that is restrained immediately following the seven day Feast of Tabernacles, that we know is a time of rejoicing.   


A Common Misunderstanding

It is now widely and correctly understood that the "last great day" spoken of by Jesus in John 7:37 pictures the seventh and last day of the Feast of Tabernacles.  But many still believe that the last verse of chapter seven and chapters eight and nine and part of chapter ten are in reference to the "great white throne judgment" with that judgment occurring on the "Eighth Day". 


It is taught that the "great white throne judgment" is the spiritual fulfillment of the "eighth day", which follows the last "great" day of the Feast of Tabernacles.  It is generally accepted among the churches of God, that the period of time of the "great white throne judgment" of Revelation 20:11-012, is when ALL mankind will have access to the truth of God because the "books were opened".  This indicates that the books of the Bible will be opened to understanding.


KJV Rev 20:5 But the rest of the dead  lived not again until the thousand years were finished -------.


Rev 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.


Rev 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead  were judged out of those things which were written in the books, according to their works.


  Those who were dead will be judged as we are NOW being judged.   (1Pe 4:17  For the time is come that judgment must begin at the house of God: ------)  We are being judged on how well we are doing with the gifts we have been given and on how much our lives reflect the “fruit of the Spirit”.   All those raised from their graves after 1000 years, at the white throne judgment,  are going to be judged in the same way.  They will have the Spirit available to them (for the first time) so that they may be judged as the first fruits are now being judged.  THIS REQUIRES THE AVAILABILITY OF THE SPIRIT OF GOD.


  Jesus states, on the seventh day of the Feast of Tabernacles, the Spirit of God will be available to anyone who desires it.   That day is referred to as “the great day of the feast”.  What makes that day so great?  The Spirit of God will be poured out so that all humanity that has ever lived (Rev. 20:5) may “understand” the salvation that is offered them, accept it and be saved.  The great white throne judgment is pictured by the “last great day “ of the Feast of Tabernacles.  It is a GREAT time of salvation and rejoicing.  There is NO aspect of that time that would reflect a “restrained assembly”.


John  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.

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

Joh 7:39  (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)


The Spirit of God, for the first time in all human history, will  be freely given at the beginning of the millennium, at the beginning of the fulfillment of the Feast of Tabernacles.  It is very clear that this occurs right after the time of tribulation during the time of Christ's return to rule the earth.


Eze 39:28      Then shall they know that I am the LORD their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there.

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.

Joel 2:28      And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:


Peter quoted these words in Acts 2:17.  In part those words have been fulfilled.  But, the word “all” takes us to a future time when the words, that I will pour out my spirit upon all flesh, will become literally true.


But, Jesus’ words In John 7:37-38 were spoken on the 7th (last day) of the Feast of Tabernacles, pointing to something that would happen near the end of the spiritual fulfillment of the Feast of Tabernacles.  The scope of Jesus’ statement would most perfectly relate to the time of the resurrection to life of every person who ever lived.


 Revelation 7:9-17 describes the conversion of an innumerable number, from all over the world, that are coming out of “the great tribulation”, which is the literal meaning of verse 14.  This vast throng of people perfectly fits the circumstance of what is commonly called the "second resurrection" or "general resurrection" when the rest of the dead are brought back to life   (For a more detailed study of these verses please refer to “The Bride of Christ” paper in the section "THE FULFILLMENT OF THE FEAST OF TABERNACLES").  At this resurrection to the great white throne judgment, millions will be resurrected whose last thoughts would be of a death by suffering.  The whole 6,000 year reign of Satan brought tribulation to this earth and is spoken of as "the great tribulation". 


Verse 17 of Revelation chapter 7 is in part a reference to John 7:37-38.

 Rev 7:14  And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

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

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

Revelation 22:17  also applies.

 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.


The question, whether or not the last verse of John 7 and chapters eight, nine and part of ten (up to verse 21) are in reference to the “great white throne judgment” or in reference to the Eighth Day” being a  “restrained assembly” remains to be answered.


There is a difference of opinion among scholars whether or not the inclusive verses from John 7:53 to John 8:11 should be included in the book of John.  Robertson’s Word Pictures says this about the verses:


John 7:53 - This verse and through Joh_8:12 (the passage concerning the woman taken in adultery) is certainly not a genuine part of John’s Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John’s Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John’s Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel.


Those verses provide for a change from the seventh day of the Feast of Tabernacles to the “eighth day”, with the eighth day being an Annual Sabbath.  Without those verses it would be unclear what the Sabbath that is mentioned in chapter 9:14  was referring to.  We should note that John 9:14 would be correctly translated as “a” Sabbath day.


  It was brought to my attention that many translations, including Greens Interlinear, translate it as “a Sabbath day”.  This supports the understanding that John 9:14 is in reference to an Annual Sabbath.  When the weekly Sabbath was spoken of it is generally referred to as “the Sabbath day”.  An Annual Sabbath would never be referred to as “the" Sabbath day.  The term "the" Sabbath day is used in John 9:16.  This is in reference to the history of the Pharisees accusing Jesus of working on the seventh day or weekly Sabbath. 


Also, 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.  That is important in that it shows that the Sabbath spoken of in John 9:14 is an Annual Sabbath or the “eighth day”.  It is fair to conclude that Jesus spoke the words in these chapters on the “eighth day” Annual Sabbath.


 The following has been provided by my friend Derek :


Is it possible that in any year during Christ's ministry, the seventh day of the Feast of Tabernacles in John chapter 7  fell on a weekly sabbath?

Pilate was prefect of Judea when John the Baptist began to preach, and throughout Christ's ministry. (Luke 3:1 and 23:52)  The generally accepted dates for Pilate's reign are AD 26 to 36. During this ten year period only three years can allow for a Wednesday Passover and crucifixion by any reckoning: 28, 31, and 34.

If Pilate was appointed during the year 26, and all the events of Matthew 3:1 to 4:11 and of John 1:19 to 2:13 happened before the passover of John 2:13, then that passover cannot be earlier than AD 27. It is the first of three Passovers that John mentions during Christ's ministry.(John 2:13, 6:4, and 11:55.)  Since the Passover in AD 28 comes too early, this leaves only 31 or 34 as possible years for the crucifixion.

Between 26 and 33, the seventh day of the Feast of Tabernacles could occur on the weekly sabbath only in two years: the years 27 and 31. (None of the years 26, 28, 29, 30, 32 or 33 could have had a weekly sabbath on the last day of the Feast.)

If the Feast of Tabernacles described in John 7 were in the year 27, there could be only one previous Passover after John's ministry began, but chapter seven follows TWO Passovers in the account. Does not fit. So if  31 was the year of the crucifixion, the seventh day of the Feast was never a weekly sabbath during Christ's ministry.

Now we are left with only one way that the seventh day of the Feast of tabernacles could have been on a weekly sabbath in John 7. That is if that year were the year 31, and the crucifixion Passover were two and a half years later, in the year 34.

In the year AD 34, the Passover could have been on a Wednesday ONLY if the year started on March 11, which was about 11 days before the equinox, and would accommodate those who consider the beginning of the year as the new moon “closest to" the equinox. Yet for the seventh and last day of the Feast of Tabernacles to have been on a weekly sabbath in AD 31, that year would have to start on April 12, which would NOT follow the "closest to" rule, because the previous month, starting on March 14,  was the month that started "closest to" the equinox in the year 31.

So whichever year the crucifixion occurred, the account in John 7 cannot be of a weekly sabbath on the seventh day of the feast. The phrase “it was a sabbath” in John 9:14 can ONLY be referring to the next day, an “Eighth Day” annual sabbath.


The critical question is; --- did the events and the spoken words of Jesus reflect a message that would be relevant on the eighth day with that day being a day of restraint? 


There is strong evidence that these chapters did describe events that are to occur on the fulfillment of the “eighth day”.  Chapter eight deals with the scribes and Pharisees and a woman taken in adultery.  There is a conclusion to the chapter that perfectly fits the fulfillment of the “eighth day”. 


John  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.

John 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?

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

John 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.

John 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.

John 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 will “die in their sins”.


This paper will also provide the evidence that shows all those who have the Spirit of God dwelling in them on the “eighth day” will be changed at that time to live forever in the spiritual Kingdom of God. 


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

John 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.


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.


Chapter nine of John relates the event of the person who was blind from birth being healed by Jesus.  John 9:3 embodies two important messages.


John 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.  We may conclude that God purposed to create him blind for the purposes that were fulfilled on the eighth day that is recorded in John.  


 It would be safe to say that hundreds were healed by Jesus.  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”.   There is importance in that Jesus spoke these words on the eighth day.  Also, this healing was the only time that Jesus employed something other than His spoken word or His touch or 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 man’s eyes 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” revealed in the Bible.  This would happen after the “great white throne judgment”.  This would be a principal fulfillment of the Annual Sabbath called the “eighth day”.


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

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

John 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, Jesus Christ being our Passover, will be saved from the “lake of fire”.  The evidence that this paper examines provides the understanding that the “second death” and  “salvation” will occur on the “eighth day”.  There is even a reference of the first-fruit being protected from the second death (lake of fire).


Rev 2:11     He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh    shall not be hurt of the second death.


 The question of why we are to be restrained has begun to be  understandable.  Yet, there is no information included in the command to keep the eighth day that specifically tells us why there should be restraint. Even the chapters in John do not  specifically  describe  the fulfillment of the “eighth day”.   Why then are we to have an assembly that is restrained on the last annual holy day that is called "the eighth day"?  In order to gain a more in depth answer to that question we have no alternative but to go to the Bible to look into how God has used the eighth day through his involvement with his nation, Israel.  This is the only tangible guide, given by God, which can be used for evidence to help us understand.


  The evidence that will be offered is circumstantial.  But, it does direct us to credible, unified, conclusions.  The verses that have been included have a bearing, to one degree or another, on the conclusions that have been made.  



The Biblical Use of the Eighth Day


          The following are the verses where the "eighth day" is mentioned.  They have been divided by the various ways the term has been used. We will find common factors that are present in the settings where the "eighth day" is utilized. These factors can lead us to an understanding of how God will use the 7th and last feast of the year in its spiritual fulfillment.


          The understanding of the purpose of the specific sacrifices on the Day of Atonement is necessary to understand the spiritual fulfillment of the Day of Atonement.  In the same way, I find that the sacrifices that relate to the "eighth day" also help us understand the purpose of this Holy Day.


          After the following section that lists the verses where the "eighth day" is used there will be a section that will describe the analogies that may be drawn from those verses that would reflect the purpose of the last Annual Holy Day.

Used In Reference To The Holy Day


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 (6th Annual Feast), God’s work for mankind would be finished.  The Eighth Day (7th Annual Feast) would then reveal the result of the whole “plan” as outlined by the seven Annual Feasts.  As such it represents a "new beginning".  And, as it is, it is an awesome new beginning.  Yet, it has been impressed upon us that this day is a day of restraint.


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


          As we read through chapter eight we find that Moses did the burning of the burnt offerings. And we see that Aaron and his sons were to remain in the tabernacle during the time of consecration for seven days.


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.


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.


          It’s important to notice that these offerings are made unto Aaron.  Aaron, instead of Moses, proceeded to make the offerings after being consecrated.


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.


          These offerings are made on behalf of the children of Israel.


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 "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” at that time.


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 for the people will finally be burned. 


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. 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".


          After a seven-day period of consecration, God used this "eighth day" to personally show his acceptance of the people. That acceptance was demonstrated by a fire that consumed their sacrifice, by the hand of God.



The Time Of The Dedication Of “The Altar” 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.


        This 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 the 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" as a solemn assembly (day of restraint) at the proper time. On the day following the eighth 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.



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" recorded in the 15th chapter of Leviticus.



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.


         If the person under the vow of the Nazarite 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".



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.




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;


          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.


 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:




The ANALOGIES of eighth day scriptures to "THE EIGHTH DAY"


Used In Reference To The Annual Holy Day


          It is hard to overemphasize the fact that this day is the last of the annual Holy Days.  It finishes the work of God that is outlined in the seven Annual Feasts.

  What is the last recorded event that describes 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 and the evidence shows that this would occur on the "eighth day".  But what would our thoughts be  on that day 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 Holy Day is a period of time that requires a "restrained assembly"!  So again we may ask, why would that assembly be restrained and from what would it be restrained?  Revelation 20:14-15 gives a concise answer.  They would be restrained, on that day, from the JOY that would accompany the entrance into "eternal life" because they would witness the rest of mankind cast into the lake of fire.  The evidence of the verses dealing with the eighth day teaches us that those who are to receive the acceptance of God receive it on "the eighth day".


Significance of the Consecration of Aaron and his Sons


          When the prior section titled "The Consecration Of Aaron And His Sons" is reviewed, 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 on the fulfillment of the last annual Holy Day that is called "the eighth day". It will be those who 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. 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.



An Understanding Relating to the Time of the Dedication of the Altar of Solomon’s Temple and the Following Feast and Eighth day


Before the Feast would begin, the “altar”, the place of sacrifice, had to be dedicated.  We have an altar.


Heb 13:10    We have an altar, whereof they have no right to eat which serve the tabernacle.

Heb 13:11     For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

Heb 13:12   Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.


Jesus Christ had to shed his blood on our altar before the unbounded blessings of the fulfillment of the Feast of Tabernacles could ever occur.  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, to say it mildly.



The Significance of the Purification of the Leper


          Remember that 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".


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

1John 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’s Lesson


          The section concerning the nazarite vow reestablished the principle that after being considered unclean it is not until after seven days of cleansing that a person who has dedicated their life to God may be received of God as "clean".


         After a person understands the truth of their nature they can understand their need for repentance, baptism, absolute need of the Holy Spirit, and the need of a life growing in the grace and knowledge of God before they may be made truly  “clean”. 


          A period to grow in the grace and knowledge of God is needed.  During that period of growth, 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". 


The Age of a Sacrifice


          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".


A Lesson from Circumcision


 Colossians 2:11 may also refer to the final separation or removal of all that is sin from the people of God. 

          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.


The End And The Beginning