And he shall wave the sheaf before the LORD so that it may be accepted on your behalf; the priest is to wave it on the day after the Sabbath. And he shall wave the sheafThe act of waving the sheaf, or "omer," is a significant ritual in the Hebrew tradition. The Hebrew word for "wave" is "נופף" (nuph), which implies a motion of elevation and presentation. This act symbolizes offering the first fruits of the harvest to God, acknowledging His provision and sovereignty. The sheaf represents the initial yield of the barley harvest, a sign of God's faithfulness in providing sustenance. This ritual underscores the importance of dedicating the first and best to God, a principle that resonates throughout Scripture. before the LORD
The phrase "before the LORD" indicates the presence of God, emphasizing that the offering is made directly to Him. In the Hebrew context, "before" (לִפְנֵי, lifnei) suggests being in the presence of or facing God. This act of worship is not merely ceremonial but relational, fostering a direct connection with the Divine. It reminds believers of the importance of living coram Deo, before the face of God, in all aspects of life. so that it may be accepted on your behalf
The acceptance of the offering "on your behalf" highlights the mediatorial role of the priest and the grace of God in accepting the offering. The Hebrew root "רָצָה" (ratzah) for "accepted" conveys the idea of favor and pleasure. This acceptance is not based on the merit of the offerer but on God's gracious provision. It prefigures the ultimate acceptance believers have through Christ, our High Priest, whose sacrifice is eternally pleasing to God. the priest is to wave it
The priest, as God's appointed mediator, performs the waving. This role underscores the necessity of mediation between God and humanity, a theme that finds its fulfillment in Jesus Christ, our eternal High Priest. The priest's actions are a foreshadowing of Christ's intercessory work, bridging the gap between a holy God and sinful humanity. on the day after the Sabbath
The timing "on the day after the Sabbath" is significant, marking the beginning of the Feast of Firstfruits. This day, the first day of the week, holds prophetic significance as it points to the resurrection of Jesus Christ, who rose on the first day after the Sabbath. This connection highlights the fulfillment of the Old Testament types and shadows in the New Testament reality. The resurrection is the ultimate firstfruits, guaranteeing the future resurrection of believers and the consummation of God's redemptive plan. Persons / Places / Events 1. The LORDThe covenant God of Israel, who commands the observance of the feasts and rituals. 2. The PriestThe mediator between God and the people, responsible for performing the wave offering. 3. The SheafA bundle of the firstfruits of the harvest, symbolizing the beginning of the harvest season. 4. The SabbathThe day of rest, which precedes the waving of the sheaf, marking the timing of the offering. 5. The IsraelitesThe people of God, who are to observe this ritual as part of their covenant relationship with Him. Teaching Points The Principle of FirstfruitsThe offering of the firstfruits symbolizes giving God the first and best of what we have. It is a reminder to prioritize God in all aspects of life. The Role of the PriestThe priest's role as a mediator foreshadows Christ's ultimate mediation between God and humanity. Reflect on how Christ fulfills this role today. Sabbath and RestThe timing of the offering after the Sabbath highlights the importance of rest and worship before service and work. Consider how you can incorporate rest into your spiritual life. Acceptance Before GodThe waving of the sheaf "so that it may be accepted" underscores the need for our offerings and lives to be acceptable to God. Reflect on what it means to live a life pleasing to God. Symbolism of the HarvestThe harvest imagery points to spiritual growth and the gathering of souls. How can you participate in God's harvest today? Bible Study Questions 1. How does the concept of firstfruits in Leviticus 23:11 challenge you to prioritize God in your daily life? 2. In what ways does the role of the priest in this passage point to the work of Jesus Christ as our High Priest? 3. How can observing a Sabbath rest enhance your spiritual life and relationship with God? 4. What does it mean for an offering or a life to be "accepted" by God, and how can you strive for this in your own life? 5. How can the symbolism of the harvest in this passage inspire you to engage in evangelism and discipleship in your community? Connections to Other Scriptures Exodus 23:16This verse discusses the Feast of Harvest, which is related to the offering of firstfruits, connecting the agricultural cycle to worship. 1 Corinthians 15:20Paul refers to Christ as the firstfruits of those who have fallen asleep, drawing a parallel between the resurrection and the offering of firstfruits. Deuteronomy 26:1-11This passage provides instructions for the offering of firstfruits, emphasizing gratitude and acknowledgment of God's provision. Hebrews 4:9-10The concept of Sabbath rest is expanded to a spiritual rest in Christ, connecting the physical rest to a deeper spiritual reality. People Ephah, Israelites, MosesPlaces TemanTopics Acceptance, Accepted, Behalf, Grain, Morrow, Pleasing, Priest, Sabbath, Sheaf, Wave, WavedDictionary of Bible Themes 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 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 23:11 NIVLeviticus 23:11 NLTLeviticus 23:11 ESVLeviticus 23:11 NASBLeviticus 23:11 KJV
Leviticus 23:11 Commentaries
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