Leviticus 23:39 kjv
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.
Leviticus 23:39 nkjv
'Also on the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep the feast of the LORD for seven days; on the first day there shall be a sabbath-rest, and on the eighth day a sabbath-rest.
Leviticus 23:39 niv
"?'So beginning with the fifteenth day of the seventh month, after you have gathered the crops of the land, celebrate the festival to the LORD for seven days; the first day is a day of sabbath rest, and the eighth day also is a day of sabbath rest.
Leviticus 23:39 esv
"On the fifteenth day of the seventh month, when you have gathered in the produce of the land, you shall celebrate the feast of the LORD seven days. On the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.
Leviticus 23:39 nlt
"Remember that this seven-day festival to the LORD ? the Festival of Shelters ? begins on the fifteenth day of the appointed month, after you have harvested all the produce of the land. The first day and the eighth day of the festival will be days of complete rest.
Leviticus 23 39 Cross References
| Verse | Text | Reference |
|---|---|---|
| Ex 23:16 | "...the Feast of Ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field." | Names it "Feast of Ingathering" & ties to harvest. |
| Ex 34:22 | "...and the feast of ingathering at the year's end." | Reiterates its connection to year-end harvest. |
| Lev 23:34-36 | "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..." | Immediate preceding context giving general instructions for Sukkot. |
| Num 29:12-38 | Provides detailed instructions for the sacrifices offered throughout the seven days of Sukkot and the eighth day. | Gives specific sacrificial offerings for the feast. |
| Deut 16:13-15 | "Thou shalt observe the feast of tabernacles seven days...and thou shalt rejoice in thy feast, thou, and thy son, and thy daughter..." | Emphasizes the joyous nature of the feast. |
| Deut 16:16 | "Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles..." | One of the three pilgrim feasts where all males appear before God. |
| 1 Ki 8:2 | "And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month." | Historical observance of Sukkot during Solomon's dedication of the temple. |
| Ezra 3:4 | "They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom..." | Observance of Sukkot after the return from exile. |
| Neh 8:14-18 | "And they found written in the law...that the children of Israel should dwell in booths in the feast of the seventh month..." | Rediscovery and joyous observance of Sukkot by Nehemiah's time. |
| Zech 14:16 | "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles." | Eschatological prophecy of all nations celebrating Sukkot in the future. |
| Jn 1:14 | "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." | "Dwelt" (tabernacled) points to Jesus' earthly life, paralleling Sukkot's theme of God dwelling with His people. |
| Jn 7:2 | "Now the Jews' feast of tabernacles was at hand." | Direct mention of the feast, setting the scene for Jesus' teachings. |
| Jn 7:37-38 | "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink..." | Jesus' climactic declaration during the 8th day, alluding to the water-drawing ceremony. |
| Rev 7:9-10 | "After this I beheld, and, lo, a great multitude, which no man could number, of all nations...stood before the throne...crying with a loud voice, saying, Salvation to our God..." | The "branches" they hold (Palm branches often associated with Sukkot) evoke elements of the feast. |
| Rev 21:3 | "And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." | The ultimate fulfillment of the "dwelling" theme of Sukkot, God's eternal presence. |
| Heb 11:8-10 | "By faith Abraham, when he was called to go out into a place...obeyed...For he looked for a city which hath foundations, whose builder and maker is God." | The transient dwelling in booths symbolized Israel's pilgrim status, mirroring Abraham's search for a permanent city. |
| Ps 118:27 | "God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar." | Scholars connect "light" with the feast's lamp lighting ceremonies, and the bringing of sacrifices with the Sukkot rites. |
| Rom 15:10 | "And again he saith, Rejoice, ye Gentiles, with his people." | Joy is a key aspect of Sukkot, often encompassing even Gentiles, foreshadowing future inclusion. |
| Jas 1:17 | "Every good gift and every perfect gift is from above, and cometh down from the Father of lights..." | Connects to the agricultural thanksgiving for gifts from God. |
| Col 2:16-17 | "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come..." | Holy days like Sukkot are shadows pointing to the reality of Christ. |
Leviticus 23 verses
Leviticus 23 39 Meaning
Leviticus 23:39 prescribes the observance of the Feast of Tabernacles (Sukkot), an annual festival. It instructs the Israelites to commence this feast on the fifteenth day of the seventh month, immediately after gathering in the entirety of the land's harvest. The festival is to be celebrated for seven days, during which God is worshipped. Both the first day of the feast and an additional, distinct eighth day following the seven days are designated as special "sabbath" days of solemn assembly and rest.
Leviticus 23 39 Context
Leviticus chapter 23 provides a comprehensive calendar of the "appointed times" (mo'edim) or "feasts of the Lord," setting out the schedule for Israel's religious year. These festivals punctuate the year, marking significant agricultural events and commemorating pivotal moments in Israel's history of redemption. Leviticus 23:39 specifically focuses on the Feast of Tabernacles, known in Hebrew as Sukkot, which is the final major festival of the Israelite calendar year.
Historically and culturally, Sukkot was known as the Feast of Ingathering because it marked the conclusion of the harvest season (grapes, figs, olives). It was a time of immense thanksgiving to Yahweh for the agricultural bounty He provided. Beyond its agricultural significance, Sukkot also held deep historical meaning, reminding Israel of their 40-year sojourn in the wilderness when they lived in temporary shelters (booths or tabernacles), dependent solely on God's provision and protected by His presence. This feast uniquely combined celebration, thanksgiving, and humble remembrance of divine faithfulness and temporary dwelling, all anticipating the ultimate dwelling of God with His people. It was one of the three annual pilgrim feasts where all Israelite males were required to journey to Jerusalem to celebrate before the Lord.
Leviticus 23 39 Word analysis
- Also: (גַּם, gam) - Functions as an additive, signaling an additional instruction regarding the Feast of Tabernacles already introduced in the chapter (v. 34). It introduces a specific directive about when and how the feast is to be observed after harvest.
- in the fifteenth day: (בַּחֲמִשָּׁה עָשָׂר יוֹם, bakhǎmishāh ‘āśār yōwm) - Refers to the 15th day. This specific date grounds the spiritual festival within a tangible, predictable calendar cycle. It is 5 days after Yom Kippur, shifting from solemn introspection to joyous celebration.
- of the seventh month: (לַחֹדֶשׁ הַשְּׁבִיעִי, laḥōḏeš haššəḇî‘î) - This is the month of Tishri, corresponding to September-October. It marks the culmination of the major agricultural cycle in Israel. This timing after Yom Kippur (Day of Atonement) underscores the sequence of divine appointments: atonement leads to rejoicing in God's presence.
- when ye have gathered in: (בְּאָסְפְּכֶם, bĕ’ōsəpkhem) - The Hebrew root (אָסַף, asaf) means "to gather, collect." This word emphasizes the completion of the agricultural harvest, particularly of grapes and olives, which typically concludes after the main grain and fruit harvests.
- the fruit of the land: (אֶת־תְּבוּאַת הָאָרֶץ, ’et-təḇū’aṯ hā’āreṣ) - Refers to the agricultural produce, specifically the "increase" or "yield" of the land. It signifies God's provision and the abundance He has bestowed, making the festival a time of thanksgiving. This directly connects the religious observance to God's sustained covenant blessings in the land.
- ye shall keep a feast: (תָּחֹגּוּ אֶת־חַג, taḥoggū ’et-ḥag) - The Hebrew noun chag (חַג) refers to a pilgrimage feast, a joyous occasion where people would "process" or "dance in a circle." The verb chagag (חגג) means "to celebrate a feast" or "to make a pilgrimage." It signifies joyous communal worship involving festive celebration.
- unto the LORD: (לַֽיהוָה, la-YHWH) - Clearly states the singular divine recipient of the worship. This is Yahweh, the covenant God of Israel, distinguishing Israelite practice from surrounding pagan harvest rituals directed towards fertility gods. All bounty and blessing are recognized as coming from Him.
- seven days: (שִׁבְעַת יָמִים, shiv’at yāmîm) - The number seven frequently denotes completeness or perfection in biblical numerology. A seven-day festival represents a full cycle of joyous communion and thanksgiving before God. It echoes the week of creation and suggests a divinely appointed period for spiritual observance.
- on the first day shall be a sabbath: (בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן, bayyōwm hārīšôn shabbāṯôn) - Shabbatton (שַׁבָּתוֹן) is a specific kind of sabbath, a "solemn rest" or "high holy day," indicating a day of no ordinary work, dedicated to sacred assembly. It initiates the feast with solemnity and focuses the community on worship.
- and on the eighth day shall be a sabbath: (וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן, uvayôm hashminî shabbaton) - This "eighth day" (Shemini Atzeret) is distinct from the seven days of Sukkot, acting as a solemn conclusion to the entire feast cycle. The number eight often signifies new beginnings or a superabundance beyond perfection. It represents a lingering in God's presence, moving beyond the full cycle of seven, hinting at ultimate spiritual completion and a fresh start with God.
Leviticus 23 39 Bonus section
- Dwell in Booths: While not explicit in this verse, the full context of Sukkot (Lev 23:42-43) commands dwelling in temporary booths (sukkot). This acted as a vivid object lesson reminding Israel of their wilderness journey and God's faithful provision while they lived in fragile, temporary shelters. This underscored their pilgrim identity and reliance on God.
- The "Season of Our Rejoicing": Deut 16:15 emphasizes that during this feast, "you shall surely rejoice." Sukkot became known as "the Season of Our Rejoicing" (Zeman Simchateinu). The completion of the harvest and the remembrance of God's wilderness provision fostered unparalleled communal joy, expressing deep gratitude and trust in God.
- Water-Drawing and Light Ceremonies: In the Second Temple period, extra-biblical traditions arose for Sukkot, notably the Water-Drawing Ceremony (Simchat Beit HaShoeva) and grand illuminations in the temple courts. These rituals became symbolic focal points for the feast. Jesus' pronouncements in John 7 (e.g., John 7:37-38 about living water, John 8:12 about being the light of the world) are understood to directly relate to and fulfill the symbolic expectations of these Sukkot ceremonies.
Leviticus 23 39 Commentary
Leviticus 23:39 pinpoints the precise commencement and duration of the Feast of Tabernacles, also known as Sukkot or the Feast of Ingathering, and details its distinctive holy days. This command establishes it as Israel's final agricultural thanksgiving festival, celebrated after all crops, including late grapes and olives, have been harvested. The feast's timing ensures gratitude for divine provision.
The seven-day duration underscores completeness, emphasizing a prolonged period of rejoicing and communal devotion to Yahweh, distinctly unlike pagan harvest festivals. The first day serves as a holy convocation, setting a tone of rest and worship. Most uniquely, the text specifies an additional, distinct "sabbath" on the eighth day (Shemini Atzeret), signaling a transition from the temporal dwelling of Sukkot to a more permanent sense of God's abiding presence. This eighth day acts as a capstone, leading Israel from agricultural celebration to an anticipation of eternal communion, pointing prophetically to God's ultimate dwelling with humanity (Rev 21:3). Thus, the verse provides a vital snapshot of this multifaceted feast, uniting themes of divine provision, historical remembrance, joyous communion, and future hope in God's continuing faithfulness.