Tishrei 13 – Chag Hasukkot – Today in the Bible

Tishrei 13, 5786; from sunset October 4, 2025, to sunset October 5, 2025

(The thirteenth day of the seventh month)

Though the Feast of Sukkot does not begin for two more days, Today in the Bible, just like those who have begun to build their “sukkah” in preparation for the feast — we’ll start building our knowledge of the Feast of Sukkot, aka the Feast of Booths, aka the Feast of Tabernacles, aka the Feast of the Ingathering. God first introduced us to the Feast of Sukkot in Leviticus 23 — His listing of Appointed Times.

“Speak to the children of Israel, saying: `The fifteenth day of this seventh month shall be the Feast of Tabernacles for seven days to the LORD.’” – Leviticus 23:34 (NKJ)

חַג הַסֻּכּוֹת

The words “Feast of Tabernacles” highlighted above are “Chag Hasukkot” in Hebrew. Let’s look at these two words.

“Chag” (חַג – pronounced like “khog”) – from the verb-root “chagag” which means “to keep, hold, or celebrate a (solemn) feast or holy day.”
“Hasukkot” (הַסֻּכּוֹת – pronounced like “hah-soo-kote”) – from the verb-root “sakak” (סכך) which means “to block, stop the approach, shut off, or cover.”

So what’s the difference between “sukkah” and “sukkot?”

“Sukkah” (סֻכָּה – pronounced like “soo-kah”) – is a booth, a thicket, or a covert. We’re probably most familiar with the “booth” translation. It’s a temporary shelter. God commanded the children of Israel to dwell in booths during the Feast of Sukkot. This was to remind them that He made them dwell in booths when He brought them out of the land of Egypt. The word “sukkah” is the singular form of the word.

`You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths, that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt: I am the LORD your God.’” – Leviticus 23:42-43 (NKJ)

“Sukkot” (סֻכֹּת – pronounced like “soo-kote”) – is the plural form of “sukkah” – more than one booth. Instead of saying, “There were ten sukkahs there.” It’s proper grammar to say, “There were ten sukkot there.”

The TWOT Lexicon states that the basic meaning of the root is of blocking or stopping up something with a strong emphasis of a protective covering. If you’ve been faithfully reciting Psalm 27 for the last six weeks, you probably remember seeing the word “sukkah” in our translation…

“For in the time of trouble He shall hide me in His Sukkah in the secret place of His tabernacle He shall hide me…”

This gives us a sense that God has us covered. There’s a certain peace which surrounds this knowledge that mere words cannot portray. The word “peace” is “shalom” in Hebrew. But shalom is more than just peace. The word carries with it the connotation of completeness, a wholeness, perfection. It’s knowing that you are loved and cared for with a covenantal kind of love. You can rely on it, and you know it deep in your soul. David wrote a psalm which conveys this feeling. In it, he uses a word related to our root word, “sakak.”

For You formed my inward parts; You covered me (תְּסֻכֵּנִי) in my mother’s womb. I will praise You, for I am fearfully and wonderfully made; marvelous are Your works, and that my soul knows very well. My frame was not hidden from You, when I was made in secret, and skillfully wrought in the lowest parts of the earth. Your eyes saw my substance, being yet unformed. And in Your book they all were written, the days fashioned for me, when as yet there were none of them. – Psalm 139:13-16 (NKJ)

Mitchell Dahood, a 20^th century Hebrew scholar, commented that this verse conveys a meaning of being, “protected from birth.” Others have translated our word as follows…

For you fashioned my inmost being, you knit me together in my mother’s womb. – Psalm 139:13 (CJB)

Certainly you made my mind and heart; you wove me together in my mother’s womb. – Psalm 139:13 (NET)

For thou, O Lord, hast possessed my reins; thou hast helped me from my mother’s womb. – Psalm 139:13 (LXE)

They are pulling from the various meanings of our root “sakak.” Earlier we mentioned that a “sukkah” could be used to describe a “thicket.” Shepherds guarding their flock out in the wilderness would use what was available to protect their flock, especially at night. Thorn bushes could be formed into an enclosure and the flock brought in as darkness fell. The thorns provided protection against predators. This method of protection was used all over the world. The thorn bushes were intertwined…”woven together”…if you will. Hence, the idea of weaving and knitting became associated with this root. One can look toward Jesus’ crown of thorns and wonder if the same imagery is intended there.

Other places where our root word is used include the Holy of Holies to describe the veil between it and the Holy Place. It is also used to express how the wings of the cherubim cover the mercy seat. It is found in multiple other psalms to refer to God’s protective shelter. And, of course, it is used for a temporary shelter for humans, as well as the place of a lion’s den.

As we navigate the world of today, it’s comforting to know that God has us covered from birth and that in the day of trouble, He will hide us in His sukkah. With all of the linguistic connections of Psalm 27 pointing toward the autumn Appointed Times, one wonders if our daily recitation of this psalm will serve to remind us that we can “cry out” (teruah) to our God for His “protection” (sukkah) from our enemies. In a very real way — at this time of year — at some point in the future.

Just a reminder that it’s tradition to read Psalm 27 daily through the Feast of Tabernacles. You can find it by clicking on the link.

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