xii. 9; and perhaps Apoc. xx. 2. It is of the very essence of the devilish nature to oppose Christ. Compare Matt. xvi. 23.
41. Judas Iscariot the son of Simon (Iovéay Zipwvos "Ioxapuétnv). The correct reading is “Ioxapitov, Iscariot, agreeing in the genitive case with Sywvos, of Simon. Ren- der, as Rev., Judas, the son of Simon Iscariot. Iscariot denotes the name of Simon’s town: a man of Kerioth. See on Matt. XO.
1. The Jews’ feast of tabernacles. The Rev. brings out the defining force of the two articles: the feast of the Jews, the feast of tabernacles. This feast occurred in the early autumn (September or early October), and lasted for seven days. Its observance is commanded in Exod. xxiii. 16; xxxiv. 22; Lev. xxiii. 39, 42, 43; Deut. xvi. 13. Its significance was twofold. It was a harvest-home festival, and hence was called the Feast of Ingathering, and it commemorated the dwelling of Israel in tents or booths in the wilderness. Hence the name Feast of Booths or Tabernacles. The association of the latter event with harvest was designed to remind the people in their pros- perity of the days of their homeless wandering, that their hearts might not be lifted up and forget God, who delivered them from bondage (Deut. viii. 12-17). Therefore they were com- manded to quit their permanent homes and to dwell in booths at the time of harvest. The festival was also known as the Feast of Jehovah, or simply the Festival (Lev. xxiii. 39; 1 Kings vill. 2), because of its importance, and of being the most joyful of all festivals. At the celebration of the feast at Jerusalem booths were erected in the streets and squares and on the housetops.* The Greek word for this feast, oxnvomrnyia, con- struction of tabernactles, occurs only here in the New Testa- ment.
* For a full description see the article ‘‘ Feast of Tabernacles,” in McClin- tock and Crooks’ Cyclopedia, vol. x., and Edersheim, ‘‘The Temple,” ch. xiv.