On this day you are not to do any work, for it is the Day of Atonement, when atonement is made for you before the LORD your God. You must not do any work on this dayThis phrase emphasizes the sanctity and solemnity of the Day of Atonement, known as Yom Kippur. The Hebrew word for "work" is "מְלָאכָה" (melachah), which refers to occupational or laborious tasks. The prohibition against work underscores the day's purpose as a time for spiritual reflection and repentance, rather than mundane activities. Historically, this commandment set apart the Israelites from surrounding cultures, highlighting their unique covenant relationship with God. The cessation of work symbolizes a complete focus on spiritual matters, encouraging believers to prioritize their relationship with God above all else. for it is a Day of Atonement
The term "Day of Atonement" is translated from the Hebrew "יוֹם הַכִּפֻּרִים" (Yom HaKippurim), which literally means "day of coverings." This day is central to the Jewish liturgical calendar and is the most solemn of all the holy days. It is a time for the community to seek reconciliation with God, acknowledging their sins and seeking His forgiveness. The concept of atonement involves both the covering and removal of sin, pointing to the ultimate atonement made by Jesus Christ, as understood in the New Testament. This day foreshadows the redemptive work of Christ, who provides the ultimate covering for sin. when atonement is made for you
The Hebrew root for "atonement" is "כָּפַר" (kaphar), meaning to cover, purge, or reconcile. In the context of Leviticus, atonement involves the sacrificial system, where the high priest would enter the Holy of Holies to offer sacrifices for the sins of the people. This act of atonement was a divine provision for the Israelites to maintain their covenant relationship with God. In a broader theological context, this prefigures the atoning sacrifice of Jesus Christ, who, as the Great High Priest, entered the heavenly sanctuary once for all, securing eternal redemption for believers. before the LORD your God
The phrase "before the LORD" (לִפְנֵי יְהוָה, lifnei YHWH) signifies the presence of God, emphasizing that the atonement process is conducted in His sight. This underscores the personal and communal nature of repentance and reconciliation. The use of "your God" personalizes the relationship, reminding the Israelites of their unique covenant with Yahweh. It is a call to recognize God's sovereignty and holiness, and to approach Him with reverence and humility. For Christians, this reflects the intimate relationship believers have with God through Christ, who mediates on their behalf before the Father. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, who commands the observance of the Day of Atonement. 2. MosesThe prophet and leader through whom God delivered the laws and instructions to the Israelites. 3. The IsraelitesThe chosen people of God, who are commanded to observe the Day of Atonement. 4. The Day of Atonement (Yom Kippur)A sacred day of rest and atonement for sins, central to the Jewish calendar. 5. The Tabernacle/TempleThe place where the high priest would perform the atonement rituals. Teaching Points The Significance of AtonementThe Day of Atonement underscores the seriousness of sin and the need for reconciliation with God. It points to the ultimate atonement made by Jesus Christ. Rest and ReflectionObserving a day of rest and refraining from work allows believers to focus on their relationship with God, reflecting on His holiness and grace. The Role of the High PriestIn the Old Testament, the high priest mediated between God and the people. Jesus, our eternal High Priest, has made a once-for-all atonement, granting us direct access to God. Holiness and RepentanceThe Day of Atonement calls for self-examination and repentance, reminding believers of the importance of living a holy life in response to God's grace. Community and WorshipThe communal aspect of the Day of Atonement highlights the importance of corporate worship and accountability within the body of Christ. Bible Study Questions 1. How does the observance of the Day of Atonement in Leviticus 23:28 reflect the character of God as both just and merciful? 2. In what ways does the role of the high priest on the Day of Atonement foreshadow the work of Jesus Christ as described in Hebrews 9? 3. How can the principles of rest and reflection on the Day of Atonement be applied to our modern-day practice of Sabbath and worship? 4. What are some practical ways we can incorporate the themes of repentance and holiness from the Day of Atonement into our daily lives? 5. How does understanding the communal aspect of the Day of Atonement enhance our appreciation for corporate worship and fellowship in the church today? Connections to Other Scriptures Leviticus 16Provides detailed instructions on the rituals and sacrifices performed on the Day of Atonement, emphasizing the role of the high priest. Hebrews 9Discusses the fulfillment of the Day of Atonement through Jesus Christ, our High Priest, who entered the heavenly sanctuary once for all. Isaiah 53Describes the suffering servant, whose sacrifice brings atonement and peace, foreshadowing Christ's ultimate sacrifice. Romans 3Explains the concept of atonement and justification through faith in Jesus Christ, highlighting the continuity of God's plan for redemption. People Ephah, Israelites, MosesPlaces TemanTopics Atonement, Atonements, Behalf, Clean, Manner, Self-same, Sin, Sort, TakingDictionary 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
8430 fasting, nature of Leviticus 23:26-36 8629 worship, times Leviticus 23:27-28 4921 day Leviticus 23:27-32 5338 holiday
8451 mortification Leviticus 23:28-31 5636 work, and rest 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 23:28 NIVLeviticus 23:28 NLTLeviticus 23:28 ESVLeviticus 23:28 NASBLeviticus 23:28 KJV
Leviticus 23:28 Commentaries
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