Leviticus 23:28 kjv
And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God.
Leviticus 23:28 nkjv
And you shall do no work on that same day, for it is the Day of Atonement, to make atonement for you before the LORD your God.
Leviticus 23:28 niv
Do not do any work on that day, because it is the Day of Atonement, when atonement is made for you before the LORD your God.
Leviticus 23:28 esv
And you shall not do any work on that very day, for it is a Day of Atonement, to make atonement for you before the LORD your God.
Leviticus 23:28 nlt
Do no work during that entire day because it is the Day of Atonement, when offerings of purification are made for you, making you right with the LORD your God.
Leviticus 23 28 Cross References
| Verse | Text | Reference |
|---|---|---|
| Lev 16:30 | "For on that day atonement shall be made for you..." | Atonement by God's provision. |
| Lev 23:27 | "...Day of Atonement...holy convocation; and you shall afflict your souls." | Immediate context of holy day and humility. |
| Lev 23:29 | "For any person who is not afflicted on that same day shall be cut off..." | Consequence of disrespecting the day. |
| Lev 23:30 | "Any person who does any work on that same day, that person I will destroy." | Severe consequence of violating work prohibition. |
| Ex 30:10 | "Once a year Aaron shall make atonement..." | Annual atonement, points to High Priest's role. |
| Num 29:7 | "...seventh month, on the tenth day...holy convocation; you shall afflict..." | Confirms Day of Atonement requirements. |
| Is 53:5-6 | "...bruised for our iniquities; the chastisement for our peace was upon Him." | Prophetic foreshadowing of ultimate atonement. |
| Dan 9:24 | "...to make an end of sins, to make reconciliation for iniquity..." | Prophecy of final atonement by Messiah. |
| Zech 3:9 | "...I will remove the iniquity of this land in one day." | Prophecy of instantaneous, complete removal of sin. |
| Heb 9:7 | "...only the high priest, once a year...not without blood..." | Highlighting annual priestly action, limitations. |
| Heb 9:11-12 | "But Christ came as High Priest...not through the blood of goats...but...His own blood..." | Christ as the greater High Priest, ultimate sacrifice. |
| Heb 9:13-14 | "If the blood of bulls...purifies...how much more the blood of Christ..." | Christ's perfect and purifying blood. |
| Heb 10:1-4 | "The law...is a shadow...it can never perfect those who draw near." | Old Covenant's inability to fully perfect. |
| Heb 10:10 | "...we have been sanctified through the offering of the body of Jesus Christ once for all." | Christ's single, effective sacrifice. |
| Rom 3:25 | "God presented Him as an atoning sacrifice...through faith in His blood." | Christ as propitiation/atonement. |
| Rom 5:10 | "If while we were enemies we were reconciled to God by the death of His Son..." | Reconciliation through Christ's death. |
| Rom 5:11 | "...now have received the reconciliation." | Reception of reconciliation. |
| 2 Cor 5:18-19 | "All this is from God, who through Christ reconciled us to himself..." | Ministry of reconciliation in the New Covenant. |
| Col 2:16-17 | "Therefore let no one judge you...with regard to a festival...which are a shadow..." | Festivals as types/shadows pointing to Christ. |
| 1 Jn 2:2 | "He is the propitiation for our sins, and not for ours only but also for the whole world." | Christ's atoning work is universal. |
| 1 Pet 1:18-19 | "...redeemed...not with perishable things...but with the precious blood of Christ..." | Redemption through Christ's spotless blood. |
| Mk 10:45 | "...Son of Man did not come to be served, but to serve, and to give His life as a ransom..." | Christ's self-sacrifice for many. |
| Eph 1:7 | "In Him we have redemption through His blood, the forgiveness of sins..." | Forgiveness through Christ's blood. |
Leviticus 23 verses
Leviticus 23 28 Meaning
Leviticus 23:28 commands a strict prohibition of any work on the Day of Atonement (Yom Kippur). This command emphasizes the sanctity and unique spiritual significance of this day. It is set apart as a time when God, through prescribed rituals, makes atonement for the sins of the Israelite community, necessitating complete cessation of human labor and reliance on divine grace for forgiveness. The focus is on God's redemptive act, not human effort.
Leviticus 23 28 Context
Leviticus chapter 23 meticulously outlines the seven annual festivals (appointed feasts, mo'adim) of the LORD that Israel was to observe, culminating in the Day of Atonement. These feasts served as a divine calendar, shaping Israel's national and religious life, and pointing forward to the work of Christ. Verse 28 specifically addresses the prohibition of work on the Day of Atonement (Yom Kippurim), highlighting its distinct nature. Unlike other festivals which allowed for some "preparatory" work, Yom Kippur demanded total cessation. This restriction reinforced the solemnity of the day, during which the nation collectively humbled themselves before God, acknowledging their sins and awaiting divine forgiveness through the High Priest's intercession and sacrificial rituals in the Holy of Holies. The historical context positions Yom Kippur as a critical annual renewal of the covenant between God and Israel, ensuring the continuity of His presence among a sinful people. It was a potent reminder that human efforts or merits could not earn forgiveness; it was solely a gift provided by God through the prescribed atonement.
Leviticus 23 28 Word analysis
- And you shall not do (וְכָל־מְלָאכָה לֹא תַעֲשׂוּ - vĕkol-mĕla'khah lo' ta'asu): The negative command ("לא תעשו") is strong, prohibiting any (kol) "work" (mĕla'khah). Mĕla'khah typically refers to skilled or regular occupations, productive labor, often involving exertion. This absolute prohibition distinguishes Yom Kippur from weekly Sabbaths, where certain types of "necessary" work might have been understood. The emphasis is on refraining from all self-directed activity that implies self-sufficiency, ensuring the people's complete reliance on God for atonement.
- any work: Reinforces the absolute nature of the prohibition, extending to all forms of labor. It’s not about laziness, but about recognizing human inadequacy for divine atonement.
- on that same day (בְּעֶצֶם הַיּוֹם הַזֶּה - bĕ'etsem hayyom hazzeh): "On the very essence of that day," or "on the precise day itself." The term 'etsem (essence, very being) emphasizes the unique and non-transferable nature of this command to that specific day, highlighting its singular importance above all other days in the religious calendar.
- for it is (כִּי־הוּא - ki-hu'): "For it is" introduces the reason (ki) for the command, linking the prohibition of work directly to the purpose and nature of the day itself.
- the Day of Atonement (יוֹם כִּפֻּרִים - Yom Kippurim): Yom means "day." Kippurim is the plural form of kappor, related to the verb kaphar (כָּפַר). The primary meaning of kaphar is "to cover," "to purge," "to expiate," "to make reconciliation" or "to atone." The plural form "Kippurim" suggests an intensive, complete, or multiple aspects of covering or atonement. This concept conveys the removal, cleansing, or covering of sin to re-establish a right relationship with a holy God. It signifies God's propitiation – turning away His wrath against sin through the prescribed ritual.
- to make atonement (לְכַפֵּר - lĕkhapēir): An infinitive form of kaphar, explicitly stating the purpose of the day. This act of "making atonement" was primarily performed by the High Priest, as detailed in Leviticus 16, representing the people before God. It implies an action taken by a third party (the priest, later Christ) on behalf of those needing atonement.
- for you (עֲלֵיכֶם - 'ăleikhem): "Upon you" or "for your behalf." This makes the atonement personal and collective, directed towards the people of Israel as a whole. It signifies that the atonement is received by and benefits the people who submit to God's ordained process.
- before the LORD your God (לִפְנֵי יְהוָה אֱלֹהֵיכֶם - lifnei YHVH 'Eloheikhem): "Before the face of Yahweh, your God." This phrase underscores the sacred setting and ultimate recipient of the atonement. It emphasizes that this profound spiritual transaction occurs directly in the divine presence. "The LORD your God" highlights the covenantal relationship between Yahweh and Israel, signifying that this act of grace is a provision of their covenant-keeping God.
Leviticus 23 28 Bonus Section
- "Afflicting the Soul" (Lev 23:27): While verse 28 explicitly commands "no work," the preceding verse also mandates "afflict your souls." This typically refers to fasting, but more broadly, a spirit of repentance, humility, and genuine sorrow over sin. The cessation of work on Yom Kippur provided the necessary time and mental space for this introspection and spiritual focus, making the day one of active waiting on God, not mere idleness.
- Mercy Seat (Kapporeth) Connection: The Hebrew word for atonement (kaphar) is directly related to kapporeth, the "Mercy Seat" or "Atonement Cover" on the Ark of the Covenant, located in the Holy of Holies (Ex 25:17-22). This was the very place where the High Priest sprinkled the blood of the sacrifice on Yom Kippur. This etymological link reinforces that atonement is not abstract but profoundly tied to God's throne of grace, where mercy is dispensed.
- Severity of Violation: Leviticus 23:30 warns that "Any person who does any work on that same day, that person I will destroy from among his people." This severe consequence underscores the profound importance and sacredness of the Day of Atonement, indicating that human activity or disregard directly impinged on the sacred act of divine atonement, jeopardizing the individual's standing within the covenant community.
Leviticus 23 28 Commentary
Leviticus 23:28 profoundly encapsulates the essence of the Day of Atonement: a day singularly consecrated for God's work of expiation, excluding all human labor. The prohibition of work is not merely a legalistic constraint but a theological statement. It compels Israel to cease striving, acknowledge their inability to earn forgiveness, and rest fully in God's provided means of atonement. The intense focus on "no work" forces dependence on divine grace, preparing the heart for true humbling and repentance (Lev 23:27, "afflict your souls"). The High Priest's intricate ritual in the Holy of Holies was God's ordained method to "cover" the sins of the nation for another year, restoring the divine-human communion (Lev 16). This annual event underscored sin's gravity, yet also God's persistent grace. Ultimately, Yom Kippurim stands as a powerful type of Christ's perfect and final atonement (Heb 9:11-14). He, our Great High Priest, performed the ultimate "no-work" act on our behalf—His perfect sacrifice—removing sins once and for all, rendering all human attempts at self-atonement futile (Heb 10:10-14).