Leviticus 23:26
Again the LORD said to Moses,
Again
The use of the word "again" signifies continuity and repetition in God's communication with Moses. It underscores the ongoing relationship and dialogue between God and His chosen leader. This repetition emphasizes the importance of the message and the consistency of God's instructions. In the Hebrew context, this reflects the covenantal faithfulness of God, who continually guides His people through His appointed leaders.

the LORD
The term "LORD" is translated from the Hebrew "YHWH," the sacred and personal name of God revealed to Moses at the burning bush (Exodus 3:14). This name signifies God's eternal, self-existent nature and His covenantal relationship with Israel. It is a reminder of God's sovereignty, holiness, and the intimate relationship He desires with His people. The use of "LORD" here reinforces the authority and divine origin of the message being delivered.

said
The word "said" indicates direct communication from God to Moses. In the Hebrew tradition, this form of divine speech is significant, as it conveys not just words but the will and purpose of God. It is a reminder that the instructions given are not merely human ideas but divine commands that carry the weight of God's authority and truth.

to Moses
Moses is the central human figure in the Pentateuch, chosen by God to lead the Israelites out of Egypt and to receive the Law. His role as a mediator between God and the people is crucial. The mention of Moses here highlights his unique position as a prophet and leader, entrusted with conveying God's laws and instructions to the Israelites. Historically, Moses' leadership and the laws he received have shaped the identity and faith of the Jewish people and have had a profound impact on Christian theology.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant God of Israel, who is giving instructions to His people through Moses.

2. Moses
The prophet and leader of the Israelites, chosen by God to deliver His laws and commandments to the people.

3. Israelites
The chosen people of God, who are receiving these instructions as part of their covenant relationship with Him.

4. Mount Sinai
The place where God gave the Law to Moses, including the instructions found in Leviticus.

5. Day of Atonement (Yom Kippur)
Although not explicitly mentioned in this verse, it is the context of the surrounding passages, which describe this solemn day of repentance and atonement for the Israelites.
Teaching Points
Understanding God's Holiness
The instructions given to Moses emphasize the holiness of God and the need for His people to approach Him with reverence and obedience.

The Role of Mediation
Moses serves as a mediator between God and the Israelites, foreshadowing the ultimate mediation of Christ, who reconciles humanity to God.

The Importance of Repentance
The Day of Atonement underscores the necessity of repentance and atonement for sin, a principle that remains vital in the Christian life.

Continuity and Fulfillment
The practices and rituals of the Old Testament find their fulfillment in the New Testament through Jesus, who is the ultimate atonement for sin.

Living in Covenant Relationship
Just as the Israelites were called to live in covenant with God, Christians are called to live in a new covenant relationship through Christ, marked by faith and obedience.
Bible Study Questions
1. How does the role of Moses as a mediator in Leviticus 23:26 point to the role of Jesus as our mediator in the New Testament?

2. In what ways does the Day of Atonement, as described in Leviticus, foreshadow the work of Christ on the cross?

3. How can understanding the holiness of God, as emphasized in Leviticus, impact our daily walk with Him?

4. What are some practical ways we can incorporate the principles of repentance and atonement into our spiritual lives today?

5. How does the concept of living in a covenant relationship with God, as seen in the Old Testament, apply to our relationship with God through Christ?
Connections to Other Scriptures
Leviticus 16
Provides detailed instructions for the Day of Atonement, including the rituals and sacrifices required for the atonement of the people.

Hebrews 9
Discusses the fulfillment of the Day of Atonement through the sacrifice of Jesus Christ, who entered the heavenly sanctuary once for all.

Exodus 34
Describes Moses' role as the mediator of the covenant, highlighting his unique relationship with God and his responsibility to communicate God's laws to the people.

Romans 3
Explains the concept of atonement and justification through faith in Jesus Christ, connecting the Old Testament practices to New Testament theology.
The FestivalsR.A. Redford Leviticus 23:1-44
Feasts of the LordW. H. Jellie.Leviticus 23:2-44
God's FestivalsHenry, MatthewLeviticus 23:2-44
God's Holy DaysHenry, MatthewLeviticus 23:2-44
Seven Feasts Mentioned in This ChapterD. C. Hughes, M. A.Leviticus 23:2-44
The Great FeastsJ. C. Gray.Leviticus 23:2-44
The Holy FestivalsJ. A. Seiss, . D. D.Leviticus 23:2-44
The HebdomadJ.A. Macdonald Leviticus 23:23-44
The Annual Repentance: the Day of AtonementR.M. Edgar Leviticus 23:26-32
The Day of AtonementJ. B. Lowe, B. A.Leviticus 23:26-32
The Feast of ExpiationJ.A. Macdonald Leviticus 23:26-32
The Great Day of AtonementR.A. Redford Leviticus 23:26-32
People
Ephah, Israelites, Moses
Places
Teman
Topics
Saying, Spake, Speaketh, Spoke
Dictionary of Bible Themes
Leviticus 23:23-28

     8270   holiness, set apart

Leviticus 23:23-36

     7435   sacrifice, in OT

Leviticus 23:26-29

     7525   exclusiveness

Leviticus 23:26-32

     5378   law, OT
     5794   asceticism
     6027   sin, remedy for
     8430   fasting, nature of

Leviticus 23:26-36

     8629   worship, times

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 Scripture

Of 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 23:26 NIV
Leviticus 23:26 NLT
Leviticus 23:26 ESV
Leviticus 23:26 NASB
Leviticus 23:26 KJV

Leviticus 23:26 Commentaries

Bible Hub
Leviticus 23:25
Top of Page
Top of Page