Daniélou, Jean, S.J. "Chapter Twenty: The Feast of Tabernacles." The Bible and the Liturgy." Notre Dame, IN: University of Notre Dame Press, 1956, pp. 333-347.
Daniélou notes that while the paschal feast and pentecost were taken into Christianity with a change of focus, the third major feast, that of Tabernacles, was not brought so directly into Christianity (Daniélou 1956, 333). The feast featured dwelling in shelters, reminiscent of God's protection of His people in the desert. It was also interpreted as looking forward toa place of rest in God's eternal kingdom (Daniélou 1956, 334). Since Tabernacles comes at the end of the year's farm work, the Fathers took it as significant of the final gathering in of Christians in God's kingdom (Daniélou 1956, 335).
Judaism had already attached a Messianic significance to Tabernacles, as a time of being gathered together around the harvest, significant of the last days (Daniélou 1956, 337). The early Christians simply attached a more specific and clear interpretation, that the feast would be a foretaste of the heavenly gathering and feast with Christ as his resurrected people (Daniélou 1956, 337). The tabernacle served as a sign of our temporary, earthly, dwelling.
Many of the events of Jesus' life are clearly tied to the paschal and pentecost events. The connection to Tabernacles is not quite as obvious. However, not only Jesus' presentation as the source of living water, but also the Transfiguration, is related in time (Daniélou 1956, 339). The Transfiguration happened six or eight days after Tabernacles. Additionally, the apostles initially responded by an offer to build tabernacles (Daniélou 1956, 340). If the apostolic interpretation of the event was correct, Jesus in his transfiguration was allowing the apostles to look forward to theirs as well.
Daniélou also suggests that the waving of palm branches during Jesus' entry to Jerusalem is signified by a procession which would happen on the last day of Tabernacles (Daniélou 1956, 341). More of the liturgy from Tabernacles is adopted by John in Revelation to describe events around the altar of God.
Because of the chronological difficulty in linking specific events to Tabernacles, some Christians, such as Didymus the Blind, considered Tabernacles as a preview of the entirety of the liturgical year (Daniélou 1956, 343). Daniélou describes how various elements of the celebration of Tabernacles would suggest different events in the year. While some of the connections seem tenuous, there is reason to think that there are many points of connection between Tabernacles and the Church year.