"Speak to the Israelites and say, 'When you enter the land that I am giving you and you reap its harvest, you are to bring to the priest a sheaf of the firstfruits of your harvest. Speak to the IsraelitesThis phrase underscores the direct communication between God and His chosen people, the Israelites. The Hebrew word for "speak" is "דַּבֵּר" (daber), which implies a command or authoritative instruction. This highlights the importance of the message being delivered. The Israelites, descendants of Jacob, are the recipients of God's covenant promises, and this directive is part of their identity as a people set apart for God's purposes. and say
The Hebrew word "אָמַר" (amar) is used here, which means to say or declare. This repetition of communication terms emphasizes the importance of the message. It is not merely a suggestion but a divine command that requires obedience. The act of saying also implies that the message is to be heard and understood, ensuring that the Israelites are fully aware of their responsibilities. When you enter the land
This phrase refers to the anticipated entry into the Promised Land, Canaan. The Hebrew word for "enter" is "בּוֹא" (bo), which signifies coming into a place of rest and fulfillment of God's promise. This entry marks a new chapter in the Israelites' journey, transitioning from wandering in the wilderness to settling in a land flowing with milk and honey, as promised to their forefathers. that I am giving you
The phrase highlights God's sovereignty and grace. The Hebrew word "נָתַן" (natan) means to give, indicating that the land is a gift from God, not something earned by the Israelites. This gift is part of the covenant relationship, where God fulfills His promises to Abraham, Isaac, and Jacob. It serves as a reminder of God's faithfulness and the unmerited favor bestowed upon His people. and reap its harvest
The act of reaping, "קָצַר" (qatsar) in Hebrew, signifies the gathering of crops that have been sown and grown. This agricultural imagery is rich with meaning, symbolizing the blessings and provision of God. The harvest is a time of joy and thanksgiving, acknowledging God's provision and the fruitfulness of the land He has given. you are to bring to the priest
This instruction involves the act of bringing, "הֵבִיא" (hevi), which means to present or offer. The priest, a mediator between God and the people, plays a crucial role in the religious life of Israel. By bringing the firstfruits to the priest, the Israelites acknowledge God's sovereignty and express gratitude for His blessings. It is an act of worship and dedication. a sheaf of the firstfruits
The term "sheaf," "עֹמֶר" (omer) in Hebrew, refers to a bundle of grain. The "firstfruits," "רֵאשִׁית" (reshit), are the initial yield of the harvest, symbolizing the best and the first given to God. This offering is an act of faith, trusting that God will provide for the rest of the harvest. It is a principle of giving God the first and best of what we have, acknowledging Him as the source of all blessings. of your harvest
The harvest, "קָצִיר" (qatsir), represents the culmination of hard work and divine blessing. It is a time of celebration and gratitude, recognizing that the land's productivity is a direct result of God's provision. The phrase "your harvest" personalizes the blessing, reminding the Israelites that while they labor, it is ultimately God who gives the increase. This acknowledgment fosters a spirit of humility and dependence on God. Persons / Places / Events 1. The IsraelitesThe chosen people of God, descendants of Abraham, Isaac, and Jacob, who are receiving the laws and instructions from God through Moses. 2. The LandRefers to the Promised Land, Canaan, which God promised to give to the descendants of Abraham. It symbolizes God's faithfulness and provision. 3. The HarvestRepresents the agricultural produce of the land, a sign of God's blessing and provision for His people. 4. The PriestThe mediator between God and the Israelites, responsible for performing the religious rituals and offerings. 5. The Sheaf of the FirstfruitsAn offering of the first portion of the harvest, symbolizing gratitude and acknowledgment of God's provision. Teaching Points Acknowledgment of God's ProvisionThe offering of the firstfruits is a tangible acknowledgment of God's provision and blessings. It reminds us to recognize and thank God for His continuous provision in our lives. Principle of Giving First to GodBy giving the first and best to God, we demonstrate our trust in Him to provide for our needs. This principle can be applied to our time, talents, and resources. Symbolism of the FirstfruitsThe firstfruits offering is a foreshadowing of Christ, who is the first to rise from the dead, guaranteeing the future resurrection of believers. Faith and ObedienceThe Israelites were called to obey God's commands even before they saw the full harvest. This teaches us to act in faith, trusting in God's promises. Bible Study Questions 1. How does the concept of firstfruits in Leviticus 23:10 relate to our modern-day practice of tithing or giving? 2. In what ways can we offer the "firstfruits" of our time and talents to God in our daily lives? 3. How does the offering of firstfruits demonstrate trust in God's provision, and how can we apply this trust in our current circumstances? 4. What are some practical ways we can acknowledge God's provision in our lives, similar to the Israelites offering their firstfruits? 5. How does understanding Christ as the "firstfruits" of the resurrection impact our view of life and death as Christians? Connections to Other Scriptures Exodus 23:19This verse also discusses the offering of the firstfruits, emphasizing the importance of giving God the first and best of what we receive. Proverbs 3:9-10These verses encourage honoring the Lord with our wealth and the firstfruits of all our crops, promising that our barns will be filled to overflowing. 1 Corinthians 15:20Paul refers to Christ as the firstfruits of those who have fallen asleep, connecting the concept of firstfruits to the resurrection and the new life in Christ. People Ephah, Israelites, MosesPlaces TemanTopics Beginning, Bring, Enter, Fields, Firstfruits, First-fruits, Fruits, Giving, Got, Grain, Harvest, Hast, Israelites, Priest, Reap, Reaped, Sheaf, Sons, Speak, ThereofDictionary of Bible Themes Leviticus 23:10 4406 agriculture
4412 binding corn
4970 seasons, of year
5354 invasions Leviticus 23:9-11 4456 grain Leviticus 23:9-20 4442 firstfruits Leviticus 23:9-22 8644 commemoration Leviticus 23:10-11 4951 month
7400 New Year, the
7480 wave offering Leviticus 23:10-16 4464 harvest Library The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall …
Alexander Maclaren—Expositions of Holy ScriptureOf a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem, …
Rush Rhees—The Life of Jesus of Nazareth "But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the …
Hugh Binning—The Works of the Rev. Hugh Binning Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. …
J. W. McGarvey—The Four-Fold Gospel Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict …
J. W. McGarvey—The Four-Fold Gospel Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 23:10 NIVLeviticus 23:10 NLTLeviticus 23:10 ESVLeviticus 23:10 NASBLeviticus 23:10 KJV
Leviticus 23:10 Commentaries
Bible Hub |
