If anyone does not humble himself on this day, he must be cut off from his people. If anyoneThis phrase opens the verse with a universal call to all individuals within the community of Israel. The Hebrew word used here is "נֶפֶשׁ" (nephesh), often translated as "soul" or "person," emphasizing the personal responsibility and spiritual accountability of each individual. It underscores the inclusive nature of the command, indicating that no one is exempt from this divine requirement. does not humble himself
The act of humbling oneself is central to the observance of the Day of Atonement, known as Yom Kippur. The Hebrew root "עָנָה" (anah) means to afflict or humble oneself, often associated with fasting and repentance. This phrase calls for a deep, introspective humility, recognizing one's sins and the need for God's mercy. It is a spiritual posture of submission and contrition before the Almighty, reflecting a heart that seeks reconciliation with God. on this day
"This day" refers specifically to the Day of Atonement, a sacred and solemn occasion in the Jewish calendar. Historically, this was the only day the high priest could enter the Holy of Holies to make atonement for the sins of the people. The specificity of "this day" highlights its unique significance and the seriousness with which it must be observed. It is a divinely appointed time for reflection, repentance, and renewal. he must be cut off
The phrase "cut off" is derived from the Hebrew word "כָּרַת" (karat), which implies a severe consequence, often understood as excommunication or even death. This reflects the gravity of failing to observe the command to humble oneself. It serves as a stark warning of the spiritual and communal consequences of disobedience, emphasizing the importance of maintaining purity and holiness within the community. from his people
Being "cut off from his people" indicates a loss of communal identity and fellowship. In the ancient Israelite context, community was integral to one's identity and relationship with God. This phrase underscores the communal nature of sin and repentance, where individual actions affect the entire community. It serves as a reminder of the interconnectedness of God's people and the collective responsibility to uphold His commandments. Persons / Places / Events 1. The IsraelitesThe original audience of the Levitical laws, including the Day of Atonement, which is the context of this verse. 2. MosesThe prophet and leader through whom God delivered the laws to the Israelites. 3. The Day of Atonement (Yom Kippur)A sacred day of fasting, repentance, and atonement for the sins of the people, central to the context of this verse. 4. The TabernacleThe place where the high priest would perform the atonement rituals, symbolizing God's presence among His people. 5. The High PriestThe individual responsible for making atonement for the people, entering the Holy of Holies on their behalf. Teaching Points The Importance of HumilityHumility is not just an outward act but an inward posture of the heart. It is essential for maintaining a right relationship with God. The Seriousness of SinThe requirement to humble oneself on the Day of Atonement underscores the gravity of sin and the need for repentance and atonement. Community and AccountabilityBeing "cut off from his people" highlights the communal aspect of faith and the consequences of individual disobedience on the community. Christ as Our AtonementIn the New Covenant, Jesus is our ultimate atonement, and through Him, we find forgiveness and reconciliation with God. Living a Life of RepentanceRegular self-examination and repentance should be a part of our spiritual discipline, reflecting the spirit of the Day of Atonement in our daily lives. Bible Study Questions 1. What does it mean to "humble oneself" in the context of Leviticus 23:29, and how can we apply this principle in our daily lives? 2. How does the Day of Atonement foreshadow the work of Christ as described in the book of Hebrews? 3. In what ways does the concept of being "cut off from his people" emphasize the importance of community in our faith journey? 4. How can we ensure that our acts of repentance and humility are genuine and not merely outward rituals? 5. Reflect on a time when you experienced God's grace through humility and repentance. How did it impact your relationship with Him and others? Connections to Other Scriptures Leviticus 16Provides detailed instructions for the Day of Atonement, emphasizing the need for atonement and the role of the high priest. Isaiah 58Discusses the true nature of fasting and humility, which aligns with the call to humble oneself on the Day of Atonement. Hebrews 9Explains how Christ fulfills the role of the high priest, offering a once-for-all atonement, connecting the Old Testament practices to New Testament fulfillment. Psalm 51Highlights the importance of a contrite heart, which is the essence of humbling oneself before God. James 4:10Encourages believers to humble themselves before the Lord, promising that He will lift them up, echoing the call to humility in Leviticus 23:29. People Ephah, Israelites, MosesPlaces TemanTopics Afflicted, Cut, Deny, Humble, Humbled, Peoples, Pleasure, Self-same, Soul, Takes, Whatever, WhatsoeverDictionary of Bible Themes Leviticus 23:29 8475 self-denial 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 23:27-32 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 23:29 NIVLeviticus 23:29 NLTLeviticus 23:29 ESVLeviticus 23:29 NASBLeviticus 23:29 KJV
Leviticus 23:29 Commentaries
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