StrongerBible

sukkah

סֻכָּה

HebrewH5521booth, tabernacle, ...

Appears 31 times · tap a cell to see the verses

Gen 33:17Lev 23:34Lev 23:42 (2×)Lev 23:43Deu 16:13Deu 16:16Deu 31:102Sa 11:112Sa 22:121Ki 20:121Ki 20:162Ch 8:13Ezr 3:4Neh 8:14Neh 8:15Neh 8:16Neh 8:17 (2×)Job 27:18Job 36:29Job 38:40Psa 18:11(12)Psa 31:20(21)Isa 1:8Isa 4:6Amo 9:11Jon 4:5Zec 14:16
Word studyResearch-gradesook-KAHnoun

What sukkah means

a booth: a temporary shelter woven from leafy branches

TranslatabilityPartialCertaintySettled

At its root this is the rough little hut a person throws together in an afternoon out of interwoven boughs. A vinedresser sleeps in one to guard the harvest, a herder pens cattle behind one, a soldier camps under one in the field. It is by definition the opposite of a house: flimsy, makeshift, meant to last a season and then be abandoned.

That plain picture carries two feelings at once, and the biblical writers play on both. A booth is fragile, something you could knock over by morning. Yet a booth is also a covering, real shade from the sun and real shelter from the storm. From this single image the word branches out in several directions without ever losing its core.

  • One branch is the autumn festival, the Feast of Booths, when Israel was told to live in these shelters for a week to remember the years in the wilderness.
  • Another is a picture of God himself: the dark storm cloud is spoken of as his booth, and his protection over his people is a shelter that hides them from harm.
  • A third, most pointed of all, is the fallen royal line of David, once a great house and now pictured as a collapsed hut that God promises to raise again.

So one humble word does a great deal of work. Whether it names a farmer's lean-to, a holy week of camping out, the cloud-pavilion of God, or a broken dynasty, it always keeps the double note of something frail and something sheltering.

Nuances

1aa makeshift shelter of branches for people or animals: a farmer's hut, a herder's pen, a soldier's field camp
Gen 33:172Sa 11:111Ki 20:121Ki 20:16Job 27:18Job 38:40Isa 1:8Jon 4:5
1bthe booths of the autumn festival, the shelters Israel lived in for a week to recall the wilderness years
Lev 23:34Lev 23:42 (2×)Lev 23:43Deu 16:13Deu 16:16Deu 31:102Ch 8:13Ezr 3:4Neh 8:14Neh 8:15Neh 8:16Neh 8:17 (2×)
1cGod's own covering: the storm cloud as his pavilion, and his sheltering protection of those who take refuge in him
2Sa 22:12Job 36:29Psa 18:11(12)Psa 31:20(21)Isa 4:6
1dthe fallen booth of David: the collapsed royal dynasty pictured as a ruined hut to be rebuilt
Amo 9:11

What scholars say about sukkah

The lexica (BDB, HALOT, Gesenius18, TDOT, TLOT, NIDOTTE 3.236-42) converge in deriving the noun from the geminate root skk ("to weave, screen, cover"), yielding a core sense of a temporary shelter of interwoven boughs, with fragility and protective covering as twin poles the biblical writers exploit. The concrete agricultural-pastoral use is treated as primary (Gen 33:17; Isa 1:8; Job 27:18), the festival, theophanic-canopy, and Amos-dynasty uses as extensions. Comparative work situates the root in a Northwest Semitic screening field: DULAT3 glosses Ugaritic sk as "covering, coverlet, mantle," and Pardee's Ritual and Cult at Ugarit reports mtbt (branch-dwellings) erected on temple roofs at the autumn New Year, which de Moor (New Year with Canaanites and Israelites, 1972) and del Olmo Lete (MEAH 53 [2004]) proposed as the cultural background of Sukkot. On the festival's origin, the Knohl-Milgrom-Rubenstein reading treats Lev 23:39-43 as a Holiness-School supplement grounding a lay booth-building practice in salvation history and locating the ritual obligation in the exilic/early Persian period (Neh 8:13-18 as the first attested implementation), though Hosea 12:9's association of the autumn festival with temporary dwellings supplies real friction. On Amos 9:11 the standard reading (Paul, Amos, Hermeneia 1991; Andersen-Freedman, AB 24A) takes "booth of David" as the deliberately humble counterfoil to the Davidic "house," the collapsed dynasty to be raised, while Wolff and Jeremias treat vv. 11-15 as post-exilic and a minority (Dunne, WTJ 73 [2011]) reads a Davidic sanctuary. The maskil-form masak (the Tabernacle's outer screens) and the fact that P never calls the wilderness sanctuary a sukkah sharpen the Lev 23:43 identification as a late aetiological move.

In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • HALOT, s.v. סֻכָּהlexicon
  • BDB, 697-98, s.v. סֻכָּה / סכךlexicon
  • K. Koch, "סכך," TDOT, vol. Xtheological-dictionary
  • NIDOTTE, 3.236-42theological-dictionary
  • Jacob Milgrom, Leviticus 23-27, AB 3B (2001), 2049-68commentary
  • Israel Knohl, The Sanctuary of Silence (ET 1995), 8-40monograph
  • Jeffrey Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods, Brown Judaic Studies 302 (1995)monograph
  • Shalom Paul, Amos, Hermeneia (1991), 290-94commentary
  • Francis I. Andersen and David Noel Freedman, Amos, AB 24A (1989), 888-924commentary
  • Hans Walter Wolff, Joel and Amos, Hermeneia (1977), 351-55commentary
  • H. G. M. Williamson, Isaiah 1-5, ICC (2006), on 1:8commentary
  • Dennis Pardee, Ritual and Cult at Ugarit, SBL (2002), 63-65monograph

All attested forms of סֻכָּה

f p absolute

סֻּכּוֹת, סֻכּוֹת, סֻּכֹּת, סֻכֹּת

Lev 23:34, Lev 23:43, Deu 16:16, Deu 31:10, 2Sa 11:11, 1Ki 20:12, 1Ki 20:16, 2Ch 8:13

f s absolute

סֻכָּה, סֻּכָּה

Job 27:18, Psa 31:20, Isa 1:8, Isa 4:6, Jon 4:5, Job 38:40

f s construct

סֻכָּתוֹ

Job 36:29, Psa 18:11

f s construct

סֻכַּת

Amo 9:11