Sabbath for the Land, Jubilee Release, and the Lord's Ownership of Israel

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:5-14 The leading directions for the Passover and feast of Mazzoth are repeated from Exo 12:6, Exo 12:11, Exo 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e. g. , the building of the tabernacle, Exo 35:24; Exo 36:1, Exo 36:3; hence occupation in connection with trade or one’s social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.

g. , kindling fire for cooking food (Exo 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Exo 20:10; Exo 31:14; Exo 35:2-3; Deu 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf.

Exo 12:16, and the explanation on Lev 12:1-8 :15ff. , and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, “ And the Lord spake, ” etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.

e. , after the first day of Mazzoth . According to Josephus and Philo , it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later ( Seetzen; Robinson 's Pal.

ii. 263, 278). The priest was to wave the sheaf before Jehovah, i. e. , to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz. , to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14.

For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deu 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17).

As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.

e. , the 16th Abib ( Nisan ), not the day of the Sabbath which fell in the seven days’ feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days’ feast, which always closed with a Sabbath, as Hitzig imagines. The “Sabbath” does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Exo 31:15, etc.)

, but the day of atonement (the tenth of the seventh month), is called “ Sabbath ,” and “ Shabbath shabbathon ” (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called “ Sabbath ,” irrespectively of the day of the week upon which it fell; and “ the morrow after the Sabbath ” is equivalent to “the morrow after the Passover” mentioned in Jos 5:11, where “Passover” signifies the day at the beginning of which the paschal meal was held, i.

e. , the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14).

This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Exo 12:15.) But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works.

The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Exo 29:40; Num 28:9, Num 28:13, etc.) , but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.

Lev 23:15-17 The law for the special observance of the feast of Harvest (Exo 23:16) is added here without any fresh introductory formula, to show at the very outset the close connection between the two feasts. Seven whole weeks, or fifty days, were to be reckoned from the day of the offering of the sheaf, and then the day of first-fruits (Num 28:26) or feast of Weeks (Exo 34:22; Deu 16:10) was to be celebrated.

From this reckoning the feast received the name of Pentecost (ἡ πεντηκοστή, Act 2:1). That שׁבּתות (Lev 23:15) signifies weeks, like שׁבעות in Deu 16:9, and τὰ σάββατα in the Gospels (e. g. , Mat 28:1), is evident from the predicate תּמימת, “complete,” which would be quite unsuitable if Sabbath-days were intended, as a long period might be reckoned by half weeks instead of whole, but certainly not by half Sabbath-days.

Consequently “the morrow after the seventh Sabbath” (Lev 23:16) is the day after the seventh week, not after the seventh Sabbath. On this day, i. e. , fifty days after the first day of Mazzoth , Israel was to offer a new meat-offering to the Lord, i. e. , made of the fruit of the new harvest (Lev 26:10), “wave-loaves” from its dwellings, two of two-tenths of an ephah of fine flour baked leavened, like the bread which served for their daily food, “as first-fruits unto the Lord,” and of the wheat-harvest (Exo 34:22), which fell in the second half of May and the first weeks of June (Robinson , Palestine ), and therefore was finished as a whole by the feast of Weeks.

The loaves differed from all the other meat-offerings, being made of leavened dough, because in them their daily bread was offered to the Lord, who had blessed the harvest, as a thank-offering for His blessing. They were therefore only given to the Lord symbolically by waving, and were then to belong to the priests (Lev 23:20). The injunction “out of your habitations” is not to be understood, as Calvin and others suppose, as signifying that every householder was to present two such loaves; it simply expresses the idea, that they were to be loaves made for the daily food of a household, and not prepared expressly for holy purposes.