For seven days you are to present an offering made by fire to the LORD. On the eighth day you are to hold a sacred assembly and present an offering made by fire to the LORD. It is a solemn assembly; you must not do any regular work. For seven daysThis phrase emphasizes the completeness and perfection often associated with the number seven in biblical literature. In Hebrew, the word for seven is "שבע" (sheva), which is linked to the idea of fullness and divine order. The seven-day period reflects the creation week, symbolizing a complete cycle of worship and dedication to God. Historically, this period was a time of intense spiritual focus for the Israelites, aligning their lives with God's ordained rhythm. you are to present an offering by fire
The Hebrew word for offering is "קָרְבָּן" (korban), which means something brought near. The act of presenting an offering by fire, "אִשֶּׁה" (isheh), signifies a total surrender and dedication to God, as fire consumes the offering completely. This practice was central to Israelite worship, symbolizing purification and the transformation of the physical into the spiritual. It underscores the importance of sacrifice in maintaining a relationship with God. to the LORD
The use of "LORD" in all caps represents the Tetragrammaton, "יהוה" (YHWH), the sacred and personal name of God. This highlights the covenant relationship between God and Israel. The offerings were not just ritualistic acts but were directed to YHWH, the covenant-keeping God who delivered Israel from Egypt and established them as His people. On the eighth day
The number eight in Hebrew, "שְׁמִינִי" (shemini), often signifies new beginnings and sanctification. The eighth day marks a transition from the completeness of the seven days to a new phase of holiness and dedication. It is a reminder of the resurrection and new life, as seen in the New Testament with Christ's resurrection occurring on the first day of the week, symbolically the eighth day. you are to hold a sacred assembly
The term "sacred assembly" in Hebrew is "עֲצֶרֶת" (atzeret), meaning a solemn gathering. This assembly was a time for communal worship and reflection, reinforcing the collective identity of the Israelites as God's chosen people. It was a time to pause from daily activities and focus on spiritual matters, fostering unity and shared purpose among the community. and present an offering by fire to the LORD
Reiterating the earlier command, this phrase underscores the continuous need for dedication and worship. The repetition of the offering by fire emphasizes its significance in maintaining a right relationship with God. It serves as a reminder of the ongoing commitment required from the Israelites to live in accordance with God's will. It is a solemn assembly
The word "solemn" in Hebrew, "עֲצֶרֶת" (atzeret), conveys a sense of gravity and reverence. This assembly was not merely a festive gathering but a serious occasion for spiritual introspection and renewal. It highlights the importance of approaching God with the right heart and attitude, recognizing His holiness and sovereignty. you must not do any regular work
This command underscores the principle of Sabbath rest, a time set apart for God. The prohibition of regular work, "מְלָאכָה" (melachah), emphasizes the need to prioritize spiritual over material concerns. It serves as a reminder of God's provision and the importance of trusting in Him rather than relying solely on human effort. This rest is a foretaste of the eternal rest promised to believers, pointing to the ultimate fulfillment in Christ. Persons / Places / Events 1. The IsraelitesThe primary audience of the Levitical laws, including the instructions for the Feast of Tabernacles. 2. The LORD (Yahweh)The God of Israel, who commands the observance of the feasts and offerings. 3. The Feast of Tabernacles (Sukkot)A seven-day festival followed by an eighth day of sacred assembly, commemorating the Israelites' journey in the wilderness. 4. The Sacred AssemblyA gathering on the eighth day, emphasizing rest and worship. 5. Offerings by FireSacrifices made to God, symbolizing devotion and atonement. Teaching Points The Importance of ObedienceThe Israelites were commanded to follow specific instructions for the feast, highlighting the importance of obedience to God's commands. Symbolism of RestThe eighth day of rest symbolizes spiritual rest and renewal, pointing to the ultimate rest found in Christ. Community and WorshipThe sacred assembly emphasizes the importance of gathering together for worship and community, a practice that remains vital for believers today. Sacrificial OfferingsThe offerings by fire remind us of the need for atonement and dedication to God, fulfilled in the ultimate sacrifice of Jesus. Eschatological HopeThe Feast of Tabernacles points to a future time when all nations will worship God, encouraging believers to live with an eternal perspective. Bible Study Questions 1. How does the command to rest on the eighth day of the Feast of Tabernacles relate to the concept of Sabbath rest in the New Testament? 2. In what ways can the practice of gathering for a sacred assembly be applied to modern Christian worship and community life? 3. How do the offerings by fire during the Feast of Tabernacles foreshadow the ultimate sacrifice of Jesus Christ? 4. What lessons can we learn from the Israelites' obedience to God's commands regarding the feasts, and how can we apply these lessons to our own spiritual disciplines? 5. How does the prophetic vision in Zechariah 14 of all nations celebrating the Feast of Tabernacles influence our understanding of God's plan for the future? Connections to Other Scriptures Exodus 23:16This verse introduces the Feast of Ingathering, which is another name for the Feast of Tabernacles, highlighting its agricultural significance. John 7:37-39Jesus speaks during the Feast of Tabernacles, offering living water, which connects the physical celebration to spiritual fulfillment in Christ. Hebrews 4:9-10Discusses the concept of rest, which can be related to the rest commanded on the eighth day of the feast. Zechariah 14:16-19Prophecies about the nations celebrating the Feast of Tabernacles in the future, indicating its eschatological significance. | The Festivals | R.A. Redford | Leviticus 23:1-44 | | Feasts of the Lord | W. H. Jellie. | Leviticus 23:2-44 | | God's Festivals | Henry, Matthew | Leviticus 23:2-44 | | God's Holy Days | Henry, Matthew | Leviticus 23:2-44 | | Seven Feasts Mentioned in This Chapter | D. C. Hughes, M. A. | Leviticus 23:2-44 | | The Great Feasts | J. C. Gray. | Leviticus 23:2-44 | | The Holy Festivals | J. A. Seiss, . D. D. | Leviticus 23:2-44 | | The Hebdomad | J.A. Macdonald | Leviticus 23:23-44 | | Joy Before the Lord | W. Clarkson | Leviticus 23:33-43 | | The Pilgrim Spirit as Illustrated in the Feast of Tabernacles | R.M. Edgar | Leviticus 23:33-43 | | The Feast of Tabernacles | J.A. Macdonald | Leviticus 23:33-44 | | The Feast of Tabernacles | R.A. Redford | Leviticus 23:33-44 | | A Festival Kept to the Lord | E. Payson, D. D. | Leviticus 23:34-42 | | Dwelling in Booths | S. Martin, D. D. | Leviticus 23:34-42 | | Harvest Thanksgiving | Philip Neale. | Leviticus 23:34-42 | | Pleasant Ministries | J. Parker. D. D. | Leviticus 23:34-42 | | Sojourning in Booths | W. H. Jellie. | Leviticus 23:34-42 | | The Feast of Tabernacle | J. B. Lowe, . B. A. | Leviticus 23:34-42 | | The Feast of Tabernacles | H. M. Grout, D. D. | Leviticus 23:34-42 | | The Feast of Tabernacles | De Witt S. Clark. | Leviticus 23:34-42 | | The Feast of Tabernacles | D. C. Hughes, M. A. | Leviticus 23:34-42 | | The Feast of Tabernacles | Henry, Matthew | Leviticus 23:34-42 | | The Feast of Tabernacles | Bp. Babington. | Leviticus 23:34-42 | | The Feast of Tabernacles (A New Year's Sermon) | Anon. | Leviticus 23:34-42 |
People Ephah, Israelites, MosesPlaces TemanTopics Assembly, Bring, Closing, Convocation, Eighth, Field-work, Fire, Fire-offering, Hold, Holy, Laborious, Manner, Meeting, Offer, Offering, Offerings, Present, Regular, Restraint, Sacred, Servile, Seven, Solemn, Special, ThereinDictionary of Bible Themes Leviticus 23:36 1653 numbers, 6-10
4951 month
4975 week Leviticus 23:23-36 7435 sacrifice, in OT Leviticus 23:26-36 8629 worship, times Leviticus 23:32-36 8270 holiness, set apart Leviticus 23:33-36 8642 celebration Leviticus 23:33-43 4208 land, divine responsibility
8644 commemoration Leviticus 23:34-36 4921 day
5338 holiday Leviticus 23:35-36 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 23:36 NIVLeviticus 23:36 NLTLeviticus 23:36 ESVLeviticus 23:36 NASBLeviticus 23:36 KJV
Leviticus 23:36 Commentaries
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