"The tenth day of this seventh month is the Day of Atonement. You shall hold a sacred assembly and humble yourselves, and present an offering made by fire to the LORD. The tenth day of this seventh monthThis phrase sets a specific time for the observance of the Day of Atonement, known in Hebrew as Yom Kippur. The "tenth day" of the "seventh month," Tishrei, is significant in the Jewish calendar, marking a period of introspection and repentance. The number ten often symbolizes completeness in the Bible, suggesting a complete cycle of reflection and repentance. Historically, this was a time when the Israelites would prepare themselves spiritually, recognizing the importance of this sacred day. is the Day of Atonement
The "Day of Atonement" is central to the Jewish faith, a day dedicated to atonement and reconciliation with God. The Hebrew word for atonement, "kippur," implies covering or purging of sin. This day was the only time the high priest could enter the Holy of Holies to offer sacrifices for the sins of the people, symbolizing the ultimate reconciliation between God and humanity. It foreshadows the ultimate atonement made by Jesus Christ, who, according to Christian belief, is the final and perfect sacrifice for sin. You are to hold a sacred assembly
A "sacred assembly" indicates a gathering of the people for a holy purpose. The Hebrew term "miqra kodesh" suggests a convocation set apart for worship and reflection. This assembly was not merely a social gathering but a divinely ordained meeting where the community collectively sought God's presence and favor. It underscores the importance of communal worship and the collective responsibility of the people to seek atonement. and humble yourselves
The phrase "humble yourselves" is translated from the Hebrew "anah," meaning to afflict or humble one's soul. This act of humbling was traditionally expressed through fasting and prayer, a physical manifestation of repentance and submission to God's will. It reflects the inner posture of the heart, acknowledging human sinfulness and the need for divine mercy. This humility is a precursor to receiving God's grace and forgiveness. and present an offering made by fire to the LORD
The "offering made by fire" refers to the sacrificial system established by God, where offerings were burned on the altar as a pleasing aroma to the LORD. This act of sacrifice was a tangible expression of devotion and obedience, symbolizing the purification and consecration of the people. In the Christian context, it points to the ultimate sacrifice of Jesus, who offered Himself as a fragrant offering to God, fulfilling the requirements of the law and providing eternal atonement for sin. Persons / Places / Events 1. The IsraelitesThe original audience of the Levitical laws, including the Day of Atonement, which was a central part of their religious calendar. 2. The Day of Atonement (Yom Kippur)A significant and solemn day in the Jewish calendar dedicated to atonement and repentance, marked by fasting and prayer. 3. The LORD (Yahweh)The God of Israel, who commands the observance of the Day of Atonement as a means for His people to seek forgiveness and purification. 4. The Sacred AssemblyA gathering of the Israelites for worship and communal observance of the holy day. 5. Offering Made by FireSacrifices prescribed by God to be offered on this day, symbolizing atonement and reconciliation with God. Teaching Points The Importance of RepentanceThe Day of Atonement underscores the necessity of repentance and humility before God. It is a time to reflect on our sins and seek God's forgiveness. Christ as Our AtonementFor Christians, the Day of Atonement points to Jesus Christ, who is our ultimate atonement. His sacrifice on the cross fulfills the need for continual sacrifices. Community and WorshipThe sacred assembly aspect highlights the importance of coming together as a community to worship and seek God collectively. Spiritual DisciplineThe practice of fasting and prayer on this day teaches us about the value of spiritual disciplines in drawing closer to God. Living a Life of HolinessThe call to present an offering made by fire symbolizes the dedication of our lives to God, living in holiness and obedience. Bible Study Questions 1. How does the observance of the Day of Atonement in Leviticus 23:27 reflect the character of God and His desire for His people? 2. In what ways does the Day of Atonement foreshadow the work of Jesus Christ as described in the New Testament? 3. How can the principles of repentance and humility from the Day of Atonement be applied in our daily lives today? 4. What role does community play in our spiritual growth, as seen in the sacred assembly commanded in this passage? 5. How can we incorporate the practice of spiritual disciplines, such as fasting and prayer, into our lives to deepen our relationship with God? Connections to Other Scriptures Hebrews 9Discusses the fulfillment of the Day of Atonement through Jesus Christ, who entered the heavenly sanctuary once for all, offering His own blood for eternal redemption. Isaiah 58Highlights the true nature of fasting and humility that God desires, which aligns with the spirit of the Day of Atonement. Psalm 51A prayer of repentance that reflects the heart attitude expected on the Day of Atonement, emphasizing a contrite heart over ritual sacrifice. People Ephah, Israelites, MosesPlaces TemanTopics Afflict, Assembly, Atonement, Atonements, Bring, Convocation, Deny, Exactly, Fire, Fire-offering, Hold, Holy, Howbeit, However, Humble, Humbled, Month, Offer, Offering, Pleasure, Present, Sacred, Seventh, Sin, Souls, Taking, Tenth, Worship, YourselvesDictionary of Bible Themes Leviticus 23:27 4951 month
4970 seasons, of year
7400 New Year, the 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
8430 fasting, nature of Leviticus 23:26-36 8629 worship, times Leviticus 23:27-28 4921 day Leviticus 23:27-32 5338 holiday
7308 Atonement, Day of
8451 mortification 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 23:27 NIVLeviticus 23:27 NLTLeviticus 23:27 ESVLeviticus 23:27 NASBLeviticus 23:27 KJV
Leviticus 23:27 Commentaries
Bible Hub |
