Below are the quotes that were used in the video.
Jesus uses the Feast of Tabernacles to teach and testify of Him and His mission. I love Christ's focus on individuals and how his actions showed that we should never let a problem become more important than a person to be loved. After the man who was born blind is healed, he is cast out, and Christ shows His love as he seeks him out and helps the man see spiritually.
The Feast of Tabernacles (Lev. 23:34) or of Ingathering (Ex. 23:16), called by later Jews the Feast (John 7:37) and reckoned by them to be the greatest and most joyful of all, was celebrated on the 15th to 21st days of the seventh month. To the seven days was added an eighth, “the last day, that great day of the feast” (John 7:37), a day of holy convocation, which marked the ending not only of this particular feast, but of the whole festival season. The events celebrated were the sojourning of the children of Israel in the wilderness (Lev. 23:43) and the gathering-in of all the fruits of the year (Ex. 23:16). The sacrifices prescribed by the law were more numerous than for any other feast, and impressive ceremonies were added in later times; that is, (1) the drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is); and (2) the illumination of the temple courts by four golden candelabra.
It is probably to these ceremonies that our Lord refers in John 7:37 and 8:12. (3) The making of a canopy of willows over the altar. The characteristic rite of the Feast of Tabernacles was the dwelling in booths made of the boughs of trees. This rite seems to have been neglected from the time of Joshua to the time of Ezra (Neh. 8:17). It is practiced by the Jews of modern times. Remarkable celebrations of the Feast of Tabernacles took place at the opening of Solomon’s temple (1 Kgs. 8:2; 2 Chr. 5:3; 7:8) and in the days of Ezra and Nehemiah (Neh. 8:14). Jeroboam adapted this feast to the later seasons of the northern kingdom (1 Kgs. 12:32). Zechariah in prophetic imagery represents the nations as coming up to Jerusalem to keep the Feast of Tabernacles and describes the curse that should fall on those who did not come (Zech. 14:16–19).
Elder Bruce R. McConkie: "During each of the eight days of the Feast of Tabernacles an appointed priest drew water from the pool of Siloam with a golden pitcher and poured the water into the silver basin at the base of the temple altar. On the last day of the Feast of Tabernacles, when the priest had done so, Jesus stood and offered an invitation to the people." (Doctrinal New Testament Commentary, 3 vols. [1965–73], 1:446.)
“The earliest reference to such a story is found in the Didascalia Apostolorum, a third-century book of instructions on living a Christian life, which survives in Syriac:
“But if you do not receive him who repents, because you are without mercy, you shall sin against the Lord God. For you do not obey our Savior and our God, to do even as He did with her who had sinned, whom the elders placed before Him, and leaving the judgment in His hands, and departed. But He, the searcher of hearts, asked her and said to her: “Have the elders condemned you, my daughter?” She said to him: “Nay Lord.” And He said unto her: “Go, neither do I condemn you.” In this then let our Savior and King and God, be to you a standard, O bishops, and imitate Him.” (Did. apost. 7; transl. by Arthur Vööbus as found in https://textandcanon.org/does-the-woman-caught-in-adultery-belong-in-the-bible/#:~:text=The%20story%20of%20the%20Woman,as%20noted%20already%20by%20early)
The earliest manuscript evidence for the passage in John is the Greek-Latin Codex Bezae (c. 400 AD) It shows a dash mark (added later) in the left margin at the start of John 7:53 (f. 133v)
In terms of simple quantities, 1,495 Greek manuscripts include the pericope adulterae (or part of it, supporting the inclusion of the passage as a whole), and 267 do not include it.
Elder Bruce R. McConkie: “In bringing this adulteress to Jesus, the scribes and Pharisees were laying this trap for the Master: (1) If he agreed with Moses that she should be stoned, he would both (a) arouse the ire of the people generally by seeming to advocate the reinstitution of a penalty which did not have popular support, and (b) run counter to the prevailing civil law by prescribing what Rome proscribed [prohibited].
(2) If he disagreed with Moses and advocated anything less than death by stoning, he would be accused of perverting the law, and of advocating disrespect of and departure from the hallowed practices of the past.” (Doctrinal New Testament Commentary, 3 vols. [1966–73], 1:450–451).
"John 8 contrasts the ruthless treatment of the woman by the Pharisees with the gentle respect and compassion that Jesus Christ showed her. Perhaps in an attempt to allow the Pharisees to realize and retract their harsh treatment of the woman, the Savior “stooped down, and with his finger wrote on the ground, as though he heard them not” (John 8:6). The act of “writing on the ground was a symbolical action well known in antiquity, signifying unwillingness to deal with the matter in hand.” ( In Dummelow, ed., Commentary, 788-89).
Elder Marvin J. Ashton: “We don’t know what he wrote on the ground with his finger. For our purposes here today we’ll say he was getting their attention while ignoring their cries for action and response. In your roles as leaders and students, having silent periods during interviews and counseling can be important. That silent period in this interview was so powerful. And while it was silent they continued asking. I can hear the questions of mischief: “C’mon, say something. We’ve got you. Are you afraid to answer?” But Jesus was in charge. Soon this would be evident, but the quiet period had to go on a little bit longer." (June 5, 1988. BYU Speeches of the year)
Elder Dieter F. Uchdorf: "Sometimes the most difficult things to see are those that have been right in front of us all along.” (Can We See the Christ? Ensign Dec 2010)
As we remain true to what we know in spite of opposition, our testimonies will be strengthened.
President Howard W. Hunter: “Now sight had been given twice—once to remedy a congenital defect [a physical defect from birth] and once to behold the King of Kings before He would ascend to His eternal throne. Jesus had quickened both temporal and spiritual vision.” (“The God That Doest Wonders,” Ensign, May 1989, 16–17).
"A shepherd in the Middle East was once asked how well he knew his sheep. He responded, “If you were to put a cloth over my eyes, and bring me any sheep and only let me put my hands on its face, I could tell in a moment if it was mine or not.” (G. M. Mackie, Bible Manners and Customs [n.d.], 35).
Teaching Thoughts:
The Feast of Tabernacles (Lev. 23:34) or of Ingathering (Ex. 23:16), called by later Jews the Feast (John 7:37) and reckoned by them to be the greatest and most joyful of all, was celebrated on the 15th to 21st days of the seventh month. To the seven days was added an eighth, “the last day, that great day of the feast” (John 7:37), a day of holy convocation, which marked the ending not only of this particular feast, but of the whole festival season. The events celebrated were the sojourning of the children of Israel in the wilderness (Lev. 23:43) and the gathering-in of all the fruits of the year (Ex. 23:16). The sacrifices prescribed by the law were more numerous than for any other feast, and impressive ceremonies were added in later times; that is, (1) the drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is); and (2) the illumination of the temple courts by four golden candelabra.
It is probably to these ceremonies that our Lord refers in John 7:37 and 8:12. (3) The making of a canopy of willows over the altar. The characteristic rite of the Feast of Tabernacles was the dwelling in booths made of the boughs of trees. This rite seems to have been neglected from the time of Joshua to the time of Ezra (Neh. 8:17). It is practiced by the Jews of modern times. Remarkable celebrations of the Feast of Tabernacles took place at the opening of Solomon’s temple (1 Kgs. 8:2; 2 Chr. 5:3; 7:8) and in the days of Ezra and Nehemiah (Neh. 8:14). Jeroboam adapted this feast to the later seasons of the northern kingdom (1 Kgs. 12:32). Zechariah in prophetic imagery represents the nations as coming up to Jerusalem to keep the Feast of Tabernacles and describes the curse that should fall on those who did not come (Zech. 14:16–19).
Elder Bruce R. McConkie: "During each of the eight days of the Feast of Tabernacles an appointed priest drew water from the pool of Siloam with a golden pitcher and poured the water into the silver basin at the base of the temple altar. On the last day of the Feast of Tabernacles, when the priest had done so, Jesus stood and offered an invitation to the people." (Doctrinal New Testament Commentary, 3 vols. [1965–73], 1:446.)
“The earliest reference to such a story is found in the Didascalia Apostolorum, a third-century book of instructions on living a Christian life, which survives in Syriac:
“But if you do not receive him who repents, because you are without mercy, you shall sin against the Lord God. For you do not obey our Savior and our God, to do even as He did with her who had sinned, whom the elders placed before Him, and leaving the judgment in His hands, and departed. But He, the searcher of hearts, asked her and said to her: “Have the elders condemned you, my daughter?” She said to him: “Nay Lord.” And He said unto her: “Go, neither do I condemn you.” In this then let our Savior and King and God, be to you a standard, O bishops, and imitate Him.” (Did. apost. 7; transl. by Arthur Vööbus as found in https://textandcanon.org/does-the-woman-caught-in-adultery-belong-in-the-bible/#:~:text=The%20story%20of%20the%20Woman,as%20noted%20already%20by%20early)
The earliest manuscript evidence for the passage in John is the Greek-Latin Codex Bezae (c. 400 AD) It shows a dash mark (added later) in the left margin at the start of John 7:53 (f. 133v)
In terms of simple quantities, 1,495 Greek manuscripts include the pericope adulterae (or part of it, supporting the inclusion of the passage as a whole), and 267 do not include it.
Elder Bruce R. McConkie: “In bringing this adulteress to Jesus, the scribes and Pharisees were laying this trap for the Master: (1) If he agreed with Moses that she should be stoned, he would both (a) arouse the ire of the people generally by seeming to advocate the reinstitution of a penalty which did not have popular support, and (b) run counter to the prevailing civil law by prescribing what Rome proscribed [prohibited].
(2) If he disagreed with Moses and advocated anything less than death by stoning, he would be accused of perverting the law, and of advocating disrespect of and departure from the hallowed practices of the past.” (Doctrinal New Testament Commentary, 3 vols. [1966–73], 1:450–451).
"John 8 contrasts the ruthless treatment of the woman by the Pharisees with the gentle respect and compassion that Jesus Christ showed her. Perhaps in an attempt to allow the Pharisees to realize and retract their harsh treatment of the woman, the Savior “stooped down, and with his finger wrote on the ground, as though he heard them not” (John 8:6). The act of “writing on the ground was a symbolical action well known in antiquity, signifying unwillingness to deal with the matter in hand.” ( In Dummelow, ed., Commentary, 788-89).
Elder Marvin J. Ashton: “We don’t know what he wrote on the ground with his finger. For our purposes here today we’ll say he was getting their attention while ignoring their cries for action and response. In your roles as leaders and students, having silent periods during interviews and counseling can be important. That silent period in this interview was so powerful. And while it was silent they continued asking. I can hear the questions of mischief: “C’mon, say something. We’ve got you. Are you afraid to answer?” But Jesus was in charge. Soon this would be evident, but the quiet period had to go on a little bit longer." (June 5, 1988. BYU Speeches of the year)
Elder Dieter F. Uchdorf: "Sometimes the most difficult things to see are those that have been right in front of us all along.” (Can We See the Christ? Ensign Dec 2010)
As we remain true to what we know in spite of opposition, our testimonies will be strengthened.
President Howard W. Hunter: “Now sight had been given twice—once to remedy a congenital defect [a physical defect from birth] and once to behold the King of Kings before He would ascend to His eternal throne. Jesus had quickened both temporal and spiritual vision.” (“The God That Doest Wonders,” Ensign, May 1989, 16–17).
"A shepherd in the Middle East was once asked how well he knew his sheep. He responded, “If you were to put a cloth over my eyes, and bring me any sheep and only let me put my hands on its face, I could tell in a moment if it was mine or not.” (G. M. Mackie, Bible Manners and Customs [n.d.], 35).
Teaching Thoughts:
- Doing God’s will to know and obtain a spiritual witness.
- “Righteous judgment”
- Never let a problem become more important than a person to be loved.
- How can we remain true in moments of opposition.
- Share what we have learned about being a shepherd.