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Leviticus 16:29 [study!]

American Standard Version (ASV 1901) [2]
— And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you:
King James Version (KJV 1769)
— And [this] shall be a statute for ever unto you: [that] in the seventh month, on the tenth [day] of the month, ye shall afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:
New American Standard Bible (NASB ©1995)
— “[This] shall be a permanent statute for you: in the seventh month, on the tenth day of the month, you shall humble your souls and not do any work, whether the native, or the alien who sojourns among you;
Webster's Revision of the KJB (WEB 1833)
— And [this] shall be a statute for ever to you: [that] in the seventh month, on the tenth [day] of the month, ye shall afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:
Darby's Translation (DBY 1890)
— And this shall be an everlasting statute unto you. In the seventh month, on the tenth of the month, ye shall afflict your souls, and do no work at all, the home-born, and the stranger that sojourneth among you;
Rotherham's Emphasized Bible (EBR 1902)
— And it shall become unto you, a statute age-abiding,—In the seventh month, on the tenth of the month, Shall ye humble you souls, And, no work, shall ye do, The home-born, Or the sojourner that sojourneth in your midst;
Young's Literal Translation (YLT 1898)
— 'And it hath been to you for a statute age-during, in the seventh month, in the tenth of the month, ye humble yourselves, and do no work—the native, and the sojourner who is sojourning in your midst;
Douay-Rheims Challoner Revision (DR 1750)
— And this shall be to you an everlasting ordinance. The seventh month, the tenth day of the month, you shall afflict your souls, and shall do no work, whether it be one of your own country, or a stranger that sojourneth among you.
Original King James Bible (AV 1611) [2]
— And this shall be a statute for euer vnto you: that in the seuenth moneth, on the tenth day of the moneth, ye shall afflict your soules, & doe no worke at all, whether it bee one of your owne countrey, or a stranger that soiourneth among you.
Brenton Greek Septuagint (LXX, Restored Names)
— And this shall be a perpetual statute for you; in the seventh month, on the tenth day of the month, ye shall humble your souls, and shall do no work, the native and the stranger who abides among you.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And [this] shall be a statute for ever unto you: [that] in the seventh month, on the tenth [day] of the month, ye shall afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And [this] shall be x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
a statute 2708
{2708} Prime
חֻקָּה
chuqqah
{khook-kaw'}
Feminine of H2706, and meaning substantially the same.
for ever 5769
{5769} Prime
עוֹלָם
`owlam
{o-lawm'}
From H5956; properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always.
unto you: [that] in the seventh 7637
{7637} Prime
שְׁבִיעִי
sh@biy`iy
{sheb-ee-ee'}
Ordinal from H7657; seventh.
month, 2320
{2320} Prime
חֹדֶשׁ
chodesh
{kho'-desh}
From H2318; the new moon; by implication a month.
on the tenth 6218
{6218} Prime
עָשׂוֹר
`asowr
{aw-sore'}
From H6235; ten; by abbreviation ten strings, and so a decachord.
[day] of the month, 2320
{2320} Prime
חֹדֶשׁ
chodesh
{kho'-desh}
From H2318; the new moon; by implication a month.
ye shall afflict 6031
{6031} Prime
עָנָה
`anah
{aw-naw'}
A primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitively or intransitively (in various applications). (sing is by mistake for H6030.).
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
your souls, 5315
{5315} Prime
נֶפֶשׁ
nephesh
{neh'-fesh}
From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental).
and do 6213
{6213} Prime
עָשָׂה
`asah
{aw-saw'}
A primitive root; to do or make, in the broadest sense and widest application.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
no x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
work 4399
{4399} Prime
מְלָאכָה
m@la'kah
{mel-aw-kaw'}
From the same as H4397; properly deputyship, that is, ministry; generally employment (never servile) or work (abstractly or concretely); also property (as the result of labor).
at all, x3605
(3605) Complement
כֹּל
kol
{kole}
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
[whether it be] one of your own country, 249
{0249} Prime
אֶזְרָח
'ezrach
{ez-rawkh'}
From H2224 (in the sense of springing up); a spontaneous growth, that is, native (tree or persons).
or a stranger 1616
{1616} Prime
גֵּר
ger
{gare}
From H1481; properly a guest; by implication a foreigner.
that sojourneth 1481
{1481} Prime
גּוּר
guwr
{goor}
A primitive root; properly to turn aside from the road (for a lodging or any other purpose), that is, sojourn (as a guest); also to shrink, fear (as in a strange place); also to gather for hostility (as afraid).
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
among 8432
{8432} Prime
תָּוֶךְ
tavek
{taw'-vek}
From an unused root meaning to sever; a bisection, that is, (by implication) the centre.
you:
Jamieson-Fausset-Brown Commentary

Leviticus 16:29-34

_ _ this shall be a statute for ever unto you, that in the seventh month ye shall afflict your souls — This day of annual expiation for all the sins, irreverences, and impurities of all classes in Israel during the previous year, was to be observed as a solemn fast, in which “they were to afflict their souls”; it was reckoned a sabbath, kept as a season of “holy convocation,” or, assembling for religious purposes. All persons who performed any labor were subject to the penalty of death [Exodus 31:14, Exodus 31:15; Exodus 35:2]. It took place on the tenth day of the seventh month, corresponding to our third of October; and this chapter, together with Leviticus 23:27-32, as containing special allusion to the observances of the day, was publicly read. The rehearsal of these passages appointing the solemn ceremonial was very appropriate, and the details of the successive parts of it (above all the spectacle of the public departure of the scapegoat under the care of its leader) must have produced salutary impressions both of sin and of duty that would not be soon effaced.

Matthew Henry's Commentary

Leviticus 16:29-34

_ _ I. We have here some additional directions in reference to this great solemnity, particularly,

_ _ 1. The day appointed for this solemnity. It must be observed yearly on the tenth day of the seventh month, Leviticus 16:29. The seventh had been reckoned the first month, till God appointed that the month in which the children of Israel came out of Egypt should thenceforward be accounted and called the first month. Some have fancied that this tenth day of the seventh month was the day of the year on which our first parents fell, and that it was kept as a fast in remembrance of their fall. Dr. Lightfoot computes that this was the day on which Moses came the last time down from the mount, when he brought with him the renewed tables, and the assurances of God's being reconciled to Israel, and his face shone: that day must be a day of atonement throughout their generations; for the remembrance of God's forgiving them their sin about the golden calf might encourage them to hope that, upon their repentance, he would forgive them all trespasses.

_ _ 2. The duty of the people on this day. (1.) They must rest from all their labours: It shall be a sabbath of rest, Leviticus 16:31. The work of the day was itself enough, and a good day's work if it was done well; therefore they must do no other work at all. The work of humiliation for sin requires such a close application of mind, and such a fixed engagement of the whole man, as will not allow us to turn aside to any other work. The day of atonement seems to be that sabbath spoken of by the prophet (Isaiah 58:13), for it is the same with the fast spoken of in the verses before. (2.) They must afflict their souls. They must refrain from all bodily refreshments and delights, in token of inward humiliation and contrition of soul for their sins. They all fasted on this day from food (except the sick and children), and laid aside their ornaments, and did not anoint themselves, as Daniel, Daniel 10:3, Daniel 10:12. David chastened his soul with fasting, Psalms 35:13. And it signified the mortifying of sin and turning from it, loosing the bands of wickedness, Isaiah 58:6, Isaiah 58:7. The Jewish doctors advised that they should not on that day read those portions of scripture which were proper to affect them with delight and joy, because it was a day to afflict their souls.

_ _ 3. The perpetuity of this institution: It shall be a statute for ever, Leviticus 16:29, Leviticus 16:34. It must not be intermitted any year, nor ever let fall till that constitution should be dissolved, and the type should be superseded by the antitype. As long as we are continually sinning, we must be continually repenting, and receiving the atonement. The law of afflicting our souls for sin is a statute for ever, which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as an evidence of the insufficiency of the legal sacrifices to take away sin, and purge the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Hebrews 10:1-3. The annual repetition of the sacrifices showed that there was in them only a faint and feeble effort towards making atonement; it could be done effectually only by the offering up of the body of Christ once for all, and that once was sufficient; that sacrifice needed not to be repeated.

_ _ II. Let us see what there was of gospel in all this.

_ _ 1. Here are typified the two great gospel privileges of the remission of sin and access to God, both which we owe to the mediation of our Lord Jesus. Here then let us see,

_ _ (1.) The expiation of guilt which Christ made for us. He is himself both the maker and the matter of the atonement; for he is, [1.] The priest, the high priest, that makes reconciliation for the sins of the people, Hebrews 2:17. He, and he only, is par negotiofit for the work and worthy of the honour: he is appointed by the Father to do it, who sanctified him, and sent him into the world for this purpose, that God might in him reconcile the world to himself. He undertook it, and for our sakes sanctified himself, and set himself apart for it, John 17:19. The high priest's frequently bathing himself on this day, and performing the service of it in fine linen clean and white, signified the holiness of the Lord Jesus, his perfect freedom from all sin, and his being beautified and adorned with all grace. No man was to be with the high priest when he made atonement (Leviticus 16:17); for our Lord Jesus was to tread the wine-press alone, and of the people there must be none with him (Isaiah 63:3); therefore, when he entered upon his sufferings, all his disciples forsook him and fled, for it any of them had been taken and put to death with him it would have looked as if they had assisted in making the atonement; none but thieves, concerning whom there could be no such suspicion, must suffer with him. And observe what the extent of the atonement was which the high priest made: it was for the holy sanctuary, for the tabernacle, for the altar, for the priests, and for all the people, Leviticus 16:33. Christ's satisfaction is that which atones for the sins both of ministers and people, the iniquities of our holy (and our unholy) things; the title we have to the privileges of ordinances, our comfort in them, and benefit by them, are all owing to the atonement Christ made. But, whereas the atonement which the high priest made pertained only to the congregation of Israel, Christ is the propitiation, not for their sins only, that are Jews, but for the sins of the whole Gentile world. And in this also Christ infinitely excelled Aaron, that Aaron needed to offer sacrifice for his own sin first, of which he was to make confession upon the head of his sin-offering; but our Lord Jesus had no sin of his own to answer for. Such a high priest became us, Hebrews 7:26. And therefore, when he was baptized in Jordan, whereas others stood in the water confessing their sins (Matthew 3:6), he went up straightway out of the water (Hebrews 7:16), having no sins to confess. [2.] As he is the high priest, so he is the sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was prefigured by the two goats, which both made one offering: the slain goat was a type of Christ dying for our sins, the scape-goat a type of Christ rising again for our justification. It was directed by lot, the disposal whereof was of the Lord, which goat should be slain; for Christ was delivered by the determinate counsel and foreknowledge of God. First, The atonement is said to be completed by putting the sins of Israel upon the head of the goat. They deserved to have been abandoned and sent into a land of forgetfulness, but that punishment was here transferred to the goat that bore their sins, with reference to which God is said to have laid upon our Lord Jesus (the substance of all these shadows) the iniquity of us all (Isaiah 53:6), and he is said to have borne our sins, even the punishment of them, in his own body upon the tree, 1 Peter 2:24. Thus was he made sin for us, that is, a sacrifice for sin, 2 Corinthians 5:21. He suffered and died, not only for our good, but in our stead, and was forsaken, and seemed to be forgotten for a time, that we might not be forsaken and forgotten for ever. Some learned men have computed that our Lord Jesus was baptized of John in Jordan upon the tenth day of the seventh month, which was the very day of atonement. Then he entered upon his office as Mediator, and was immediately driven of the Spirit into the wilderness, a land not inhabited. Secondly, The consequence of this was that all the iniquities of Israel were carried into a land of forgetfulness. Thus Christ, the Lamb of God, takes away the sin the of world, by taking it upon himself, John 1:29. And, when God forgives sin, he is said to remember it no more (Hebrews 8:12), to cast it behind his back (Isaiah 38:17), into the depths of the sea (Micah 7:19), and to separate it as far as the east is from the west, Psalms 103:12.

_ _ (2.) The entrance into heaven which Christ made for us is here typified by the high priest's entrance into the most holy place. This the apostle has expounded (Hebrews 9:7, etc.), and he shows, [1.] That heaven is the holiest of all, but not of that building, and that the way into it by faith, hope, and prayer, through a Mediator, was not then so clearly manifested as it is to us now by the gospel. [2.] That Christ our high priest entered into heaven at his ascension once for all, and as a public person, in the name of all his spiritual Israel, and through the veil of his flesh, which was rent for that purpose, Hebrews 10:20. [3.] That he entered by his own blood (Hebrews 9:12), taking with him to heaven the virtues of the sacrifice he offered on earth, and so sprinkling his blood, as it were, before the mercy-seat, where it speaks better things than the blood of bulls and goats could do. Hence he is said to appear in the midst of the throne as a lamb that had been slain, Revelation 5:6. And, though he had no sin of his own to expiate, yet it was by his own merit that he obtained for himself a restoration to his own ancient glory (John 17:4, John 17:5), as well as an eternal redemption for us, Hebrews 9:12. [4.] The high priest in the holy place burned incense, which typified the intercession that Christ ever lives to make for us within the veil, in virtue of his satisfaction. And we could not expect to live, no, not before the mercy-seat, if it were not covered with the cloud of this incense. Mere mercy itself will not save us, without the interposition of a Mediator. The intercession of Christ is there set forth before God as incense, as this incense. And as the high priest interceded for himself first, then for his household, and then for all Israel, so our Lord Jesus, in the John 17:1 (which was a specimen of the intercession he makes in heaven), recommended himself first to his Father, then his disciples who were his household, and then all that should believe on him through their word, as all Israel; and, having thus adverted to the uses and intentions of his offering, he was immediately seized and crucified, pursuant to these intentions. [5.] Herein the entry Christ made far exceeded Aaron's, that Aaron could not gain admission, no, not for his own sons, into the most holy place; but our Lord Jesus has consecrated for us also a new and living way into the holiest, so that we also have boldness to enter, Hebrews 10:19, Hebrews 10:20. [6.] The high priest was to come out again, but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us, whither as the forerunner he has for us entered, and where as agent he continues for us to reside.

_ _ 2. Here are likewise typified the two great gospel duties of faith and repentance, by which we are qualified for the atonement, and come to be entitled to the benefit of it. (1.) By faith we must put our hands upon the head of the offering, relying on Christ as the Lord our Righteousness, pleading his satisfaction as that which was alone able to atone for our sins and procure us a pardon. “Thou shalt answer, Lord, for me. This is all I have to say for myself, Christ has died, yea, rather has risen again; to his grace and government I entirely submit myself, and in him I receive the atonement,Romans 5:11. (2.) By repentance we must afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for our sins, and living a life of self-denial and mortification. We must also make a penitent confession of sin, and this with an eye to Christ, whom we have pierced, and mourning because of him; and with a hand of faith upon the atonement, assuring ourselves that, if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

_ _ Lastly, In the year of jubilee, the trumpet which proclaimed the liberty was ordered to be sounded in the close of the day of atonement, Leviticus 25:9. For the remission of our debt, release from our bondage, and our return to our inheritance, are all owing to the mediation and intercession of Jesus Christ. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God.

John Wesley's Explanatory Notes

Leviticus 16:29

The seventh month — Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leisure for God's service: This time God chose for this and other feasts, herein graciously condescending to men's necessities and conveniences. This feast began in the evening of the ninth day, and continued till the evening of the tenth. Your souls — Yourselves, both your bodies, by abstinence from food and other delights, and your minds by grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said to afflict themselves, or to be active in the work.

Geneva Bible Translation Notes

Leviticus 16:29

And [this] shall be a statute for ever unto you: [that] in the (i) seventh month, on the tenth [day] of the month, ye shall (k) afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:

(i) Which was Tisri, part September and part October.

(k) Meaning, by abstinence and fasting, (Numbers 29:7).

Cross-Reference Topical ResearchStrong's Concordance
in the seventh:

Leviticus 23:27-32 Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. ... It [shall be] unto you a sabbath of rest, and ye shall afflict your souls: in the ninth [day] of the month at even, from even unto even, shall ye celebrate your sabbath.
Exodus 30:10 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it [is] most holy unto the LORD.
Numbers 29:7 And ye shall have on the tenth [day] of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work [therein]:
1 Kings 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.
Ezra 3:1 And when the seventh month was come, and the children of Israel [were] in the cities, the people gathered themselves together as one man to Jerusalem.

shall afflict:

Psalms 35:13 But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
Psalms 69:10 When I wept, [and chastened] my soul with fasting, that was to my reproach.
Isaiah 58:3 Wherefore have we fasted, [say they], and thou seest not? [wherefore] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
Isaiah 58:5 Is it such a fast that I have chosen? a day for a man to afflict his soul? [is it] to bow down his head as a bulrush, and to spread sackcloth and ashes [under him]? wilt thou call this a fast, and an acceptable day to the LORD?
Daniel 10:3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.
Daniel 10:12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
1 Corinthians 11:31 For if we would judge ourselves, we should not be judged.
2 Corinthians 7:10-11 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. ... For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, [what] clearing of yourselves, yea, [what] indignation, yea, [what] fear, yea, [what] vehement desire, yea, [what] zeal, yea, [what] revenge! In all [things] ye have approved yourselves to be clear in this matter.

do no:

Leviticus 23:3 Six days shall work be done: but the seventh day [is] the sabbath of rest, an holy convocation; ye shall do no work [therein]: it [is] the sabbath of the LORD in all your dwellings.
Leviticus 23:7-8 In the first day ye shall have an holy convocation: ye shall do no servile work therein. ... But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day [is] an holy convocation: ye shall do no servile work [therein].
Leviticus 23:21 And ye shall proclaim on the selfsame day, [that] it may be an holy convocation unto you: ye shall do no servile work [therein: it shall be] a statute for ever in all your dwellings throughout your generations.
Leviticus 23:28 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 23:36 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 do no servile work [therein].
Exodus 12:16 And in the first day [there shall be] an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save [that] which every man must eat, that only may be done of you.
Exodus 20:10 But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates:
Isaiah 58:13 If thou turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking [thine own] words:
Hebrews 4:10 For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.
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Ex 12:16; 20:10; 30:10. Lv 23:3, 7, 21, 27, 28, 36. Nu 29:7. 1K 8:2. Ezr 3:1. Ps 35:13; 69:10. Is 58:3, 5, 13. Dn 10:3, 12. 1Co 11:31. 2Co 7:10. He 4:10.

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