The Feast of Tabernacles begins five days after the
Feast of Atonement, aka Yom Kippur. The Biblical Festival of Tabernacles is instituted in Leviticus 23:34
and is also known as Sukkot in Hebrew. The feast
begins on the 7 th biblical month of Tishri, on the 15 th day during the full moon, in our month of September or October.
It is a transition from the most solemn of holidays focused on repentance during the Feast of Trumpets to the Feast of Atonement,
to the most joyous of feasts.
The word "Sukkot" means "booths", and
refers to the temporary dwellings. Hebrew pronunciation of Sukkot is "Sue COAT". Like Passover
and the Feast of Weeks (aka Shavuot or Pentecost), Tabernacles (aka Sukkot) has a three-fold significance of historical,
agricultural and spiritual. The holiday commemorates the forty-year period during which the children of Israel were wandering in the desert living in temporary
shelters. Sukkot is also a harvest festival and is sometimes referred to as the Festival of Ingathering.
At the festival of Tabernacles, it is a customary Jewish practice
to decorate a "sukkah" or "booth". In the United States, it is a common practice to hang dried
squash and corn on the sukkah to decorate it, because these vegetables are readily available in the Fall near Thanksgiving.
In Israel, other common vegetables and flora are used, such as gourds and palm branches.
Jewish blessing commonly recited at this time is:
Blessed are You, Our God, Creator of time and
Who enriches our lives
with holiness, commanding us to dwell in the sukkah.
The sukkah and the
holiday in general remind us of Thanksgiving. Not coincidentally, American pilgrims who originated the Thanksgiving holiday were deeply religious people. When they were trying to
find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way
of celebrating, and consequently based their holiday in part on the Feast of Tabernacles; Sukkot.
The Festival of Hanukkah, or Festival of Lights, is also patterned after the Feast
of Tabernacles as a way of rededicating the temple. In addition, it
was a way to celebrate the Feast of Tabernacles, which was missed two months earlier due to the captivity of the temple mount
by the Romans. The temple area was later recaptured by the Hebrews during what is known as the Maccabean period.
The legend is that only a couple of days worth of olive oil were available, yet the menorahs burned for the entire seven
days of the festival, thus enhancing the name for the festival as the Festival of Lights, or Hanukkah.
The four-hundred year period leading up to the advent of the ministry of Jesus has
been called the Silent Years, yet astounding developments occurred in the celebration of the Feast of Tabernacles at this
time. These changes affected the observance of the Feast of Tabernacles, transforming it into the most elaborate
and captivating of all of Israel's festivals. Two magnificent
ceremonies developed: the Water Drawing and Illumination ceremonies.
Israel had two rainy seasons: the Autumn rains
and the Spring rains. Both were important. Water was a matter of life and death, particularly during the
wilderness wanderings. The water drawing ceremony was important to the Feast of Tabernacles to memorialize God's
provision of water in the wilderness, and also to petition His ongoing provisions.
The water ceremony began at the crack of dawn
in the temple each morning of the Feast of Tabernacles in Jerusalem. A procession of priests, musicians, and other
worshippers began at the temple and proceeded about half a mile south of the temple through the Water Gate. This occurred
every morning for the seven days of the feast. The crowd paused as trumpet players blew three blasts on silver trumpets.
Then the priest would sing or shout, "With joy you will draw water from the wells of salvation" Is. 12:3.
The Pool of Siloam was created during the first temple era, approximately 700 B.C., by King Hezekiah. The ceremonies
demonstrate the people's awareness of their dependence upon God and their gratitude for His gracious blessing of rain
for the harvest, God's gracious provision for His people.
the theme of deliverance was not limited to physical salvation; it was also closely linked to the hope of future salvation
in the spiritual sense. This spiritual aspect is deeply rooted in the songs known as the Hallel. Hallel, which means 'praise', is the group of Psalms 113-118, recited during the
water ceremony. These are Psalms that deal with God's deliverance for His people in the past and His salvation
in the future. Ps. 118: 14-16 declares: "The Lord is my strength and my song; He has become my salvation.
Shouts of joy and victory resound in the tents of the righteous. The Lord's right hand has done mighty things.
The Lord's right hand is lifted high. The Lord's right hand has done mighty things."
The illumination ritual
began on the second night and continued every evening through the rest of the 7 day feast. The Levites, priests and
musicians began from the court of the priests, moved through the Nicanor Gate and down the 15 steps into the
Court of the Women. As they made their way to this part of the temple, they sang songs from Psalms 120-134 (15),
known as the Psalms of Ascent.
In the Court of the Women stood four giant candelabras,
each rising over 70 feet tall. Atop each candelabra were 4 bowls for lamps, a total of 16 giant bowls, each to be
filled with olive oil. Once these giant lampstands were lit, there was no courtyard in Jerusalem that was not illuminated
from the light.
Just as the water pouring ceremony reminded the
Israelites of God's provision, the Illumination ceremony reminded them of His presence, as in the pillar of fire during
their wanderings in the wilderness. God dwells in unapproachable light, yet He has made Himself available. His
presence is with His people. His presence gives great joy, and they longed for the presence of Messiah, Who was to
Much like the dedication of Solomon's temple on the Feast
of Tabernacles, which is recorded in 2 Chronicles 7:1-2, God's Shekinah Glory shone for all to see:
"The glory of the Lord filled the house and the priests could not enter into the house of the Lord, because the
glory of the Lord had filled the Lord's house"!
At the Feast of Tabernacles, Hallel or 'praise'
celebrations continued in the chanting of Psalms 120-134. Expressing joy, it looked forward to the great deliverance
when God would come and tabernacle, dwell and abide with His people. This theme of deliverance was the hope of salvation
that filled the people's hearts and minds.
Jesus saved His real message for the final day of the Feast of Tabernacles.
He chose this context to make a most dramatic statement about Himself at the water pouring ceremony in the temple.
He stood and said in a loud voice, "If anyone is thirsty, let him come to Me and drink. Whoever believes in Me,
as the Scripture has said, streams of living water will flow from within him" John 7:37-38.
The prophetic background of this statement is rich with imagery, associating water with
the outpouring of the Spirit. Living water is not stagnant water, like the water found at the Dead Sea, which has a
source flowing in, but not flowing out. Water in the Dead Seas is trapped; it has no exit. In contrast, living
water is fresh, fast-flowing, life-giving water, continuing to maintain itself, bringing health and growth to whatever it
touches. Stagnant water, however, is much like believers who attend church and state they have faith, yet the love
of God is not demonstrated by their works. The Holy Spirit is not flowing through them; "..so the last shall
be first and the first last, for many are called but few chosen" Matt. 20:16. "You see then how that
by works a man is justified, and not by faith only ... for as the body without the Spirit is dead, so faith without works
is dead also" James 2:24-26.
"Jesus answered and said to her, 'If
you knew the gift of God, and Who it is that says to you, Give Me to drink, you would have asked of Him and He would have
given you living water.' The woman said to Him, 'Sir, you have nothing to draw with, and the well is
deep; from whence then have you that living water? " Jesus answered: "But whosoever drinks of the water
that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing
up unto everlasting life" John 4:10-11, 14.
"For My people
have committed two evils: they have forsaken Me, the fountain of living water, and hewed them out cisterns, broken
cisterns, that can hold no water" Jer. 2:13.
Jesus calls the
people to come and to drink the truth He offers, so that the Spirit will flow out from their lives, from their innermost
being. His offer was not to the sectarian dead 'pew warmers'. He promised that believers
would be so filled with the Spirit that He would overflow into the lives of others. This is often referred to as the
epi experience or baptism of the Holy Spirit. The explanation is in the understanding of the Greek
prepositions para meaning 'with', en meaning 'in', and epi meaning
While Jesus was still with the apostles prior
to His crucifixion, John 14 shows Jesus is encouraging a discouraged bunch of disciples. He promises to
send them a Comforter - the Spirit of truth: "Whom the world cannot receive, because it neither sees Him nor knows
Him; but you know Him, for He dwells with you and will be in you" John
14:17. Note that Jesus said the Holy Spirit was dwelling 'with' His men, or 'alongside'
of them. The Greek preposition here is para. Yet soon the Spirit would be more than 'with'
the disciples; soon He would dwell 'in' them. Here the preposition is en.
I believe the disciples went from para to en in John 20:22 when Jesus breathed on them
and said, "Receive the Holy Spirit" on the first day of His resurrection, John
The same two prepositions characterize the experience of every
believer. Prior to your conversion, it was the Holy Spirit Who convicted you of your sins. It was the Holy Spirit
Who revealed to you Jesus Christ as the One Who could take away your sin, Who convinced you to accept Jesus as your Lord.
The moment you accepted Jesus as the Lord of your life, the Holy Spirit came into you and began to dwell in
you. You went from para to en; 'Born Again' of the Spirit.
While many believers have the Holy Spirit in them, the Holy Spirit is not flowing
forth out of their lives. They need the epi, this overflowing of the Holy Spirit in their lives to
fully serve God.
Not every believer, however, has this overflowing
or baptism of the Holy Spirit. In Acts 1:8 Jesus said to His men, "You shall receive power when the Holy Spirit
has come upon you". This is the third Greek preposition, epi - the Spirit
comes 'upon' you or 'over' you; or if you will, He 'overflows' you.
The apostles had received the Holy Spirit when Jesus "breathed upon them the Holy Spirit"
on the first day of His resurrection, yet 40 days later Jesus promised the apostles that He would send them the
Holy Spirit, to embolden and empower their witness!
On Easter Sunday
evening, known as the Feast of First Fruits, John 20:19, John records that Jesus "breathed upon"
His disciples and He said to them "Receive the Holy Spirit" i.e. "Born
Again of the Spirit" John 20:22.
Yet 40 days after
this event, on the Day of Ascension, Jesus promised His disciples the baptism of the Holy Spirit, saying "...wait
for the promise of the Father ... you shall be baptized with the Holy Spirit not many days hence ... and you shall
receive power ... and be witnesses ..." Acts 1:3-5,8.
was fulfilled on the 50 th day, on Pentecost, or Feast of Weeks, as noted in Acts 2:1-4: "... and they
were all filled with the Holy Ghost, and began to speak in tongues".
This epi empowers the believer for service. It is an outflowing of the Spirit, a flowing
from my life of the dunamis, the dynamic, the power of God's Spirit, working through my life and touching
those around me. In Acts 1:8 Jesus said, "You shall receive power" dunamis "when
the Holy Spirit has come upon you" epi.
It is one thing to have the Holy Spirit 'with' you, para; another thing to have
the Spirit 'in' you, en, i.e. 'born again'; but something even more to have the Holy
Spirit 'upon' you, epi. For example: If I should place an empty glass next to a large
pitcher of water, this pitcher would be para, 'with' the glass. If I start pouring the water
from the pitcher into the glass, the water I've poured is now 'in' or en this glass. As
the glass fills to the brim with water and I continue to pour water into it, the glass begins to overflow. The water
is now 'upon' or 'overflowing' -- epi, the glass. You started out with the
para, moved to the en, and wound up with the epi.
So it is with the Holy Spirit in our lives. He is first 'with'
us; He begins to dwell 'in' us; but as the Lord continues to pour His Spirit 'upon'
us, He begins to overflow from us.
This is what Jesus
meant when He said: "On the last day, that great day of the feast, Jesus stood and cried, saying, 'If any
man thirst, let him come to Me and drink. He that believeth on Me, as the Scripture hath said, out of his inner
most being shall flow rivers of living water.' But this spoke 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."
Just as in the water pouring ceremony when Jesus
chose to make some of the most profound and Messianic statements concerning Himself, He added further claim of His deity
at the illumination ceremony. Perhaps only 8 hours have passed. It was evening. The great candelabras
still stood in the Court of the Women illuminating the night sky ALL around Jerusalem. Jesus used this dramatic backdrop
to make His next Messianic claim: "I am the Light of the world; he who follows Me will not walk in
darkness, but will have the light of life" John 8:12.
"Ye are the
light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle and put it under
a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before
men, that they may see your good works, and glorify your Father which is in heaven' " Matt. 5:14-16.
"Then spoke Jesus again unto them saying, 'I am the Light of the world; he
that followeth Me shall not walk in darkness, but shall have the light of life' " John 9:5-7,11.
“As long as I am in the world, I am the light of
the world”. “When he had thus spoken, he spat on the
ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay”, “And said unto him, Go, wash in the pool of Siloam, he
went his way therefore, and washed, and came seeing. ….
He, the blind man, answered and said, a man that is called Jesus
made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received
sight.” John 9:5-7,11
'Are there not twelve hours in the day? If any man walk in the day, he stumbles not, because he sees the light
of this world; but if a man walk in the night, he stumbles, because there is no light in him' " John 11:9-10.
"In whom the god of this world has blinded the minds of them who believe not,
lest the light of the glorious gospel of Christ, Who is the Image of God, should shine unto them. For we preach not
ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, Who commanded the light
to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God in the face of
Jesus Christ" 2 Cor. 4:4-6.
The 'light of the world' statement
like the 'living water' statement had a rich theological backdrop of prophecies: " ... the people
walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned"
"Arise, shine, for your light has come, and the glory of
the Lord rises upon you.
darkness covers the earth, and thick darkness is over the peoples; but the Lord rises upon you and His glory appears over
you" Is. 60:1-2.
" ... I will also make you a light for the
Gentiles, that you may bring My salvation to the ends of the earth" Is. 49:6.
Throughout Scripture and in rabbinical commentary, the promise of light is connected with
the Messianic hope. Jesus used this prophetic language to describe Himself where light had been central to celebrating
God's provision. The Mishnah, a Jewish commentary, tells us "there was no courtyard in Jerusalem that was
not brightened by the illumination ceremony during the feast". Remember, the illumination ceremony was a symbol
of an ever-present God Who, during the wilderness wanderings graced the Israelites with His provision and presence through
the cloud by day and pillar of fire by night.
The light stood
for the Shekinah glory of God. Remember, the Shekinah glory of God filled Solomon's temple in 2 Chronicles chapter
When Jesus stood in the temple claiming to be the Light of the
world, He was making a radical statement. To stand in the middle of the temple in conjunction with the Feast of Tabernacles
and say, "I am the light" was like saying, "I am the Shekinah; I am the pillar of
fire". It's hard to imagine a more graphic claim to deity.
God's provision as well as His presence was personified in Jesus, Yeshuah for the nation and for the entire
world. Jesus demonstrated His claim in the life of an individual. Seeing a blind man, Jesus said, "While
I am in the world, I am the Light of the world" John 9:5. He then put mud on the eyes of one who saw only
darkness and instructed him to go and wash in the Pool of Siloam -- the same pool just used for the water-drawing ceremony.
This remarkable healing served as the capstone of Jesus' messianic claims at the feast.
So in the water and in the light, Jesus claimed power
and authority as the presence and provision of God. He clearly fulfilled the salvation that God foreshadowed in the
Feast of Tabernacles.
"The people who walked in darkness have
seen a great light; those who dwell in the land of the shadow of death, upon them a light has shined. You have multiplied
the nation, and increased its joy; they rejoice before You according to the joy of harvest, as men rejoice when they divide
the spoil... For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder and His name
will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government
and peace there will be no end, upon the throne of David and over His Kingdom, to order it and establish it with judgment
and justice from that time forward, even forever. The zeal of the Lord of Hosts will perform this" Is. 9:2-3,
for your light has come! And the glory of the LORD is risen upon you.
For behold, the darkness shall cover the earth, and deep darkness the people; but the Lord
shall arise over you, and His glory will be seen upon you. The
Gentiles shall come to your light and kings to the brightness of your rising" Is. 60:1-3. (End of
the age prophecy) See “End Of The Age and Signs Of Jesus Coming”
The Feast of Tabernacles
is also prophetic as in Revelation chapters 21 and 22:
"The city had no need of the sun or of the moon to shine in it, for the glory
of God illuminated it, and the Lamb is its light. And the nations of those who are saved shall walk in its light,
and the kings of the earth bring their glory and honor into it" Rev. 21:23-24.
"And I heard a loud voice from 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 will be with them and be their God" Rev.21:3, see
also Rev. 22:17.
Scriptures used as part of the festival celebrations:
of Ascent: 120-131
The Feast of Tabernacles is designated by God to be a "Solemn Appointed Time with the Lord".
The Hebrew word translated "Feast"
means Appointed Time.
Feasts and Sabbaths are also in
referred to in Scripture as "Holy Convocations"; that is, they are intended to be times of meeting between
God and man for "Holy Purposes".
These "Holy Convocations" are a combination of celebratory commemorations of God’s providence
fulfilled in the past, and the continued fulfillment of His covenant promises for the future.
the LORD spoke unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of
the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done:
but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein:
it is the sabbath of the LORD in all your dwellings. These are the feasts of the LORD, even holy
convocations, which ye shall proclaim in their seasons. Lev. 23:1-4
To fully understand the Feast of Tabernacles, one must first understand the full meaning and
implications of the Sabbath as a time of oneness with God. See Sabbath
the Sabbath (1-day; 24 hours – Saturday sundown to Sunday at sundown). The Sabbath is only a
foreshadowing to the fulfillment of God’s redemptive plan exemplified in His 7 Feasts.
At Jesus’ first coming He provided reconciliation
for us by fulfilling the promises prophesied in the first 4 feasts including Passover aka Crucifixion and Feast of First
Fruits aka Jesus Resurrection. Ultimately the last 3 feasts will be satisfied at His second coming.
The Feast of Tabernacles
becomes the ultimate completeness of meeting with God; to “tabernacle” / dwell with God for eternity.
God commands that we keep
each every sabbath & feast day holy (in light of the New Testament); aka "Holy Convocations"; that is, they
are intended to be times of meeting between God and man for "Holy Purposes" in preparation of an eternity dwelling
the Sabbath day by keeping it holy. Exodus 20:8-11
you keep your feet from breaking the Sabbath and from doing as you please on My holy day, if you call the
Sabbath a delight and the Lord's holy day honorable, and if you honor it by not going your own way and not doing as
you please or speaking idle words, then you will find your joy in the Lord, and I will cause you to
ride on the heights of the land and to feast on the inheritance of your father Jacob." The mouth of the Lord
has spoken. Isaiah 58:13-14
The question is:
If you are not willing to spend a Sabbath with God, even when God COMMANDS it (4th commandment), how do
you expect to spend eternity with God???
The Feast of Tabernacles is a "Solemn Appointed Time" with
the Lord; See Sabbath; symbolic of “tabernacle / dwelling” with God.
TABERNACLE RELATED SCRIPTURES:
shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the
earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the
Gentiles shall come to thy light, and kings to the brightness of thy rising. Isa. 60:1-3
The sun shall be no more thy light by day; neither for brightness
shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory. Thy sun
shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days
of thy mourning shall be ended. Isa. 60:19-20
My tabernacle also shall be
with them: yea, I will be their God, and they shall be my people. And the heathen shall
know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezk.
he brought me back the way of the gate of the outward sanctuary which looks toward the east; and it was shut.
Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because
the LORD, the God of Israel, hath entered in by it, therefore it shall be shut. It is for the prince;
the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall
go out by the way of the same. Ezk. 44:1-3
shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year
to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. Zec. 14:16
not that ye are the temple of God, and that the Spirit of God dwells in you? I Cor. 3:16
not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
I Cor. 6:19
And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I
will dwell in them, and walk in them; and I will be their God, and they shall be my people. II
"…you built upon the foundation of the
apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly
framed together grows unto an holy temple in the Lord: In whom ye also are built together for an habitation of God
through the Spirit. Eph. 2:20-22
But Christ as
a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the
end. Heb. 3:6
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable
to God by Jesus Christ. I Peter 2:5
And I saw a new heaven and a new
earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy
city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 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. Rev. 21:1-3
And he carried me away in the spirit
to a great and high mountain, and shows me that great city, the holy Jerusalem, descending out of heaven from God, having
the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city
had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light
thereof. Rev. 21:22-23
Afterward he brought me again unto the door of the house; and, behold, waters
issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the
waters came down from under from the right side of the house, at the south side of the altar. Ezk.
And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the
Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life,
which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of
the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall
serve him: And they shall see his face; and his name shall be in their foreheads. And there shall be no night there; and
they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign forever and ever.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto
his servants the things which must shortly be done. Rev. 22:1-6
O God, thou art my God; early will I seek thee: my soul thirsts for thee, my flesh longs for thee in a dry and thirsty
land, where no water is; To see thy power and thy glory, so as I have seen thee in the sanctuary. Because
thy loving kindness is better than life, my lips shall praise thee. Thus will I bless thee while I live: I will lift up
my hands in thy name. Psa. 63:1-4
the earth shall worship thee, and shall sing unto thee; they shall sing to
thy name. Selah. Psa. 66:4
the mountains were brought forth, or ever thou has formed the earth and the world, even from everlasting to everlasting,
thou art God. Psa. 90:2
let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. Let us come before
his presence with thanksgiving, and make a joyful noise unto him with psalms. For the LORD is
a great God, and a great King above all gods.
O sing unto the LORD a new song: sing unto
the LORD, all the earth. Sing unto the LORD, bless his name; show forth his salvation from day to day.
Declare his glory among the heathen, his wonders among all people. For the LORD is great, and greatly to be praised: he
is to be feared above all gods. For all the gods of the nations are idols: but the LORD made the heavens. Honor and majesty
are before him: strength and beauty are in his sanctuary. Give unto the LORD, O ye kindreds of the people, give unto the
LORD glory and strength. Give unto the LORD the glory due unto his name: bring an offering, and come into his courts. O
worship the LORD in the beauty of holiness: fear before him, all the earth. Say among the heathen that the LORD
reigns: the world also shall be established that it shall not be moved: he shall judge the people righteously. Let the heavens
rejoice, and let the earth be glad; let the sea roar, and the fullness thereof. Let the field be joyful, and all that is
therein: then shall all the trees of the wood rejoice Before the LORD: for he cometh, for he cometh to judge the
earth: he shall judge the world with righteousness, and the people with his truth. Psa.
So teach us to number our days, that we
may apply our hearts unto wisdom. Return, O LORD, how long? and let it repent thee concerning thy servants. O satisfy
us early with thy mercy; that we may rejoice and be glad all our days. Make us glad according to the days [wherein] thou
hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy servants, and thy glory unto their
let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon
us; yea, the work of our hands establish thou it. Psa. 90:12-17
Prepare Ye The Way Of The Lord