It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath." It will be a Sabbath of complete rest for youThe phrase "Sabbath of complete rest" in Hebrew is "Shabbat Shabbaton," which emphasizes the total cessation of work. The repetition of the root word "Shabbat" underscores the importance of this rest, not just as a physical cessation but as a spiritual practice. Historically, the Sabbath was a sign of the covenant between God and Israel, a day set apart for holiness and reflection. In the context of Leviticus 23, this rest is not merely a suggestion but a command, highlighting the importance of dedicating time to God, free from the distractions of daily labor. and you shall humble yourselves
The phrase "humble yourselves" is translated from the Hebrew "anah," which means to afflict or humble oneself. This is often understood as fasting or engaging in acts of self-denial. The Day of Atonement, to which this verse refers, was a time for the Israelites to reflect on their sins and seek reconciliation with God. Humbling oneself is a recognition of human frailty and dependence on divine grace, a theme that resonates throughout the Scriptures as a call to repentance and spiritual renewal. from the evening of the ninth day of the month
The specification "from the evening" aligns with the Jewish understanding of a day beginning at sunset, a practice rooted in the creation narrative of Genesis where "there was evening, and there was morning." The "ninth day of the month" refers to the month of Tishrei in the Jewish calendar, marking the beginning of Yom Kippur, the holiest day in Judaism. This timing underscores the solemnity and sacredness of the observance, inviting the faithful to enter into a period of introspection and divine encounter. until the following evening
The phrase "until the following evening" indicates a full 24-hour period of observance, reinforcing the concept of a complete day dedicated to God. This continuity from evening to evening is a reminder of the cyclical nature of time and the rhythm of divine order. It calls believers to step outside the ordinary flow of life and enter into a sacred time, a practice that fosters a deeper connection with the Creator and a renewed sense of purpose. you are to keep your Sabbath
The command "you are to keep your Sabbath" is an imperative, a divine instruction to observe this holy day. The word "keep" in Hebrew is "shamar," which means to guard or protect. This implies an active engagement in preserving the sanctity of the Sabbath, not merely through abstention from work but through intentional acts of worship and reflection. The Sabbath is a gift, a time set apart for rest and spiritual rejuvenation, reminding believers of God's provision and the ultimate rest found in Him. Persons / Places / Events 1. Moses- The prophet and leader of the Israelites who received the laws from God, including the instructions in Leviticus. 2. Israelites- The chosen people of God to whom the laws and festivals, including the Day of Atonement, were given. 3. Day of Atonement (Yom Kippur)- A significant and solemn Jewish holy day focused on atonement and repentance, which is the context of this verse. 4. Sabbath- A day of rest instituted by God, which in this context refers to a special Sabbath associated with the Day of Atonement. 5. Ninth Day of the Month- Refers to the ninth day of the seventh month in the Hebrew calendar, marking the beginning of the Day of Atonement observance. Teaching Points Understanding the Sabbath RestThe Sabbath is a gift from God, designed for physical rest and spiritual renewal. It is a time to cease from regular work and focus on God. Humility Before GodThe command to "humble yourselves" is a call to repentance and self-examination. It is a reminder of our need for God's grace and mercy. The Significance of TimingObserving the Sabbath from evening to evening highlights the biblical understanding of a day and emphasizes the importance of God's timing in our lives. Spiritual Rest in ChristWhile the Old Testament Sabbath was a physical rest, it points to the ultimate rest found in Jesus Christ, who provides spiritual rest for our souls. Living a Life of RepentanceThe Day of Atonement and its associated Sabbath remind us of the importance of living a life marked by continual repentance and seeking God's forgiveness. Bible Study Questions 1. How does the concept of Sabbath rest in Leviticus 23:32 apply to our modern lives, and how can we incorporate it into our weekly routine? 2. In what ways can we "humble ourselves" before God today, and how does this practice impact our relationship with Him? 3. How does the observance of the Day of Atonement in the Old Testament point to the work of Christ in the New Testament? 4. What are some practical ways we can find spiritual rest in Christ amidst the busyness of life? 5. How can the principles of repentance and atonement from Leviticus 23:32 influence our daily walk with God and our interactions with others? Connections to Other Scriptures Leviticus 16Provides detailed instructions for the Day of Atonement, emphasizing the need for atonement and purification. Isaiah 58Discusses the true nature of fasting and humility, which aligns with the call to "humble yourselves" in Leviticus 23:32. Hebrews 4Relates to the concept of Sabbath rest, drawing a parallel between the physical rest commanded in the Old Testament and the spiritual rest found in Christ. Matthew 11:28-30Jesus invites those who are weary to find rest in Him, echoing the rest and humility themes of the Sabbath. Colossians 2:16-17Discusses the shadow of things to come, with Christ being the substance, providing insight into the fulfillment of the Sabbath in the New Testament. People Ephah, Israelites, MosesPlaces TemanTopics Afflict, Beginning, Celebrate, Complete, Deny, Evening, Humble, Humbled, Kept, Month, Nightfall, Ninth, Observe, Pleasure, Rest, Sabbath, Solemn, Souls, Special, Till, YourselvesDictionary of Bible Themes Leviticus 23:32 4933 evening Leviticus 23:23-36 7435 sacrifice, in OT 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 23:32-36 8270 holiness, set apart 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 23:32 NIVLeviticus 23:32 NLTLeviticus 23:32 ESVLeviticus 23:32 NASBLeviticus 23:32 KJV
Leviticus 23:32 Commentaries
Bible Hub |
