1I korero ano a Ihowa ki a Mohi, i mea, 2Korero ki nga tama a Iharaira, mea atu ki a ratou, Ko nga hakari nunui a Ihowa, e karangatia e koutou hei huihuinga tapu, ko enei aku hakari. 3E ono nga ra e mahia ai te mahi; ko te whitu ia o nga ra he hapati okiokinga, he huihuinga tapu: kaua tetahi mahi e mahia: he hapati tena no Ihowa, i o koutou nohoanga katoa. 4Ko nga hakari nunui enei a Ihowa, ko nga huihuinga tapu e karangatia e koutou i nga wa e rite ai. 5Kei te marama tuatahi, kei te tekau ma wha o te marama, i te ahiahi, ko te kapenga a Ihowa. 6A i te tekau ma rima o nga ra o taua marama ano ko te hakari taro rewenakore a Ihowa: e whitu nga ra e kai ai koutou i te taro rewenakore. 7Hei te ra tuatahi he huihuinga tapu ma koutou: kaua tetahi mahi a te kaimahi e mahia. 8Engari kia whitu nga ra e whakahere ai koutou i te whakahere ahi ma Ihowa; a i te whitu o nga ra he huihuinga tapu: kaua e mahia tetahi mahi a te kaimahi. 9I korero ano a Ihowa ki a Mohi, i mea, 10Korero ki nga tama a Iharaira, mea atu ki a ratou, E tae koutou ki te whenua e hoatu e ahau ki a koutou, a ka kotia ona hua, me kawe mai tetahi paihere o nga hua mataati o ta koutou kotinga ki te tohunga: 11A mana e poipoi te paihere ki te aroaro o Ihowa, kia manakohia ai mo koutou: me poipoi e te tohunga i te aonga ake o te hapati. 12Me whakahere ano hoki i te ra e poipoia ai e koutou te paihere, he reme toa, hei te mea kohakore, hei te tau tahi, hei tahunga tinana ki a Ihowa. 13A, ko te whakahere totokore, kia rua nga whakatekau o te epa paraoa, he mea konatu ki te hinu, hei whakahere ahi ma Ihowa, hei kakara reka: me waina hoki tona ringihanga, ko te whakawha o te hine. 14Kaua ano hoki e kai i te taro, i te mea pahuhu, i nga puku hou ranei, kia taea ra ano te tino ra e kawea ai te whakahere ki to koutou Atua: he tikanga pumau ma o koutou whakatupuranga i o koutou nohoanga katoa. 15Me tatau ano e koutou i te aonga ake o te hapati, i te ra i kawea ai te paihere mo te whakahere poipoi; kia tino rite nga hapati e whitu: 16Kia tae ra ano ki te aonga ake o te whitu o nga hapati ta koutou tatau i nga ra e rima tekau; ka whakahere ai koutou i te whakahere totokore, i te mea hou ki a Ihowa. 17Me kawe mai e koutou i roto i o koutou nohoanga, kia rua nga taro poipoi e rua nei o raua whakatekau o te epa: he mea paraoa, he mea i tunua rewenatia, a ko nga tuapora ena ma Ihowa. 18Me whakahere tahi ano me te taro kia whitu nga reme, hei te mea kohakore, hei te tau tahi, me tatahi puru kuao, me nga hipi toa e rua: hei tahunga tinana ena ki a Ihowa, te whakahere totokore ano hoki, me nga ringihanga, hei whakahere ahi, hei k akara reka ki a Ihowa. 19Na ka whakaherea tetahi koati toa hei whakahere hara, kia rua ano hoki nga reme toa, hei te tau tahi, hei patunga mo te pai. 20Me poipoi ngatahi e te tohunga me te taro o nga tuapora, hei whakahere poipoi, ki te aroaro o Ihowa, me nga reme e rua: ka tapu ena ki a Ihowa ma te tohunga. 21Me karanga ano i taua tino ra he huihuinga tapu ma koutou: kaua e mahia tetahi mahi a te kaimahi: he tikanga pumau i o koutou nohoanga katoa, ma o koutou whakatupuranga. 22A ka kotia nga hua o to koutou whenua, kaua e tino whakapotoa nga kokonga o tau mara ina kotia e koe, kaua ano hoki e hamua nga toenga o au hua: me waiho ma te rawakore, ma te manene: ko Ihowa ahau, ko to koutou Atua. 23I korero ano a Ihowa ki a Mohi, i mea, 24Korero ki nga tama a Iharaira, mea atu, Hei te whitu o nga marama, hei te tuatahi o te marama, he hapati ma koutou, he whakamaharatanga, he whakatangihanga tetere, he huihuinga tapu. 25Kaua e mahia tetahi mahi a te kaimahi; engari me whakahere he whakahere ahi ma Ihowa. 26I korero ano a Ihowa ki a Mohi, i mea, 27Ko te tekau ano hoki o tenei marama, o te whitu, hei ra whakamarietanga; hei huihuinga tapu tena ma koutou; me whakapouri hoki o koutou wairua; me whakahere ano hoki he whakahere ahi ki a Ihowa. 28A kaua rawa e mahia he mahi i taua rangi; he ra whakamarie hoki tena, e mainga ai he whakamarie mo koutou ki te aroaro o Ihowa, o to koutou Atua. 29Na, ko te wairua e kore e whakapouritia i taua ra, ka hatepea atu i roto i tona iwi. 30Ki te mahia hoki e tetahi wairua tetahi mahi i taua ra, ka whakangaromia e ahau taua wairua i roto i tona iwi. 31Kei mahia tetahi mahi: he tikanga pumau tena ma o koutou whakatupuranga i o koutou nohoanga katoa. 32Hei hapati okiokinga tena mo koutou, me whakapouri o koutou wairau; me whakahapati ta koutou hapati i te iwa o te marama i te ahiahi; i te ahiahi a tae noa ki tetahi ahiahi. 33I korero ano a Ihowa ki a Mohi, i mea, 34Korero ki nga tama a Iharaira, mea atu, Ko te kotahi tekau ma rima o nga ra o tenei marama, o te whitu, te hakari whare wharau ki a Ihowa, kia whitu nga ra. 35Hei te ra tuatahi he huihuinga tapu: kaua e mahia tetahi mahi a te kaimahi. 36E whitu nga ra e whakahere ai koutou i te whakahere ahi ki a Ihowa: hei te ra waru he huihui tapu mo koutou; a ka whakahere he whakahere ahi ki a Ihowa: he huihui nui tena, kaua te mahi a te kaimahi e mahia. 37Ko nga hakari enei a Ihowa e karangatia e koutou hei huihui tapu, hei whakaherenga mo te whakahere ahi ki a Ihowa, mo te tahunga tinana, mo te whakahere totokore, mo te patunga tapu, mo nga ringihanga, tenei mea i tona rangi, tenei mea i tona ra ngi: 38Haunga nga hapati a Ihowa, haunga a koutou mea homai noa, haunga a koutou ki taurangi katoa, haunga a koutou whakahere tuku noa katoa e homai ana ki a Ihowa. 39I te tekau ma rima hoki o nga ra o te whitu o nga marama, ina poto i a koutou te kohikohi nga hua o te whenua, me whakarite e koutou he hakari ki a Ihowa, kia whitu nga ra: ko te ra tuatahi hei hapati, ko te ra tuawaru hoki hei hapati. 40Na i te ra tuatahi ka mau ki nga peka rakau papai, ki nga peka nikau, ki nga peka hoki o nga rakau pururu, ki nga wirou o te awa; a ka koa koutou ki te aroaro o Ihowa, o to koutou Atua, kia whitu nga ra. 41Kia whitu hoki nga ra o te tau e whakarite ai koutou i te hakari ki a Ihowa. Hei tikanga pumau tenei, puta noa i o koutou whakatupuranga: ko a te whitu o nga marama whakaritea ai e koutou. 42Kia whitu nga ra e noho ai koutou i roto i nga wharau; ko nga tangata whenua katoa o Iharaira me noho i roto i nga wharau: 43Kia mohio ai o koutou whakatupuranga i meinga e ahau nga tama a Iharaira kia noho i roto i nga wharau, i taku whakaputanga mai i a ratou i te whenua o Ihipa: ko Ihowa ahau, ko to koutou Atua. 44Na ka korerotia atu e Mohi nga hakari a Ihowa ki nga tama a Iharaira.
Jamieson Fausset Brown Bible Commentary 2 OF SUNDRY FEASTS. (
Lev 23:1-
Lev 23:4)
Speak unto the children of Israel, . . . concerning the feasts of the Lord--literally, "the times of assembling, or solemnities" (
Isa 33:20); and this is a preferable rendering, applicable to all sacred seasons mentioned in this chapter, even the day of atonement, which was observed as a fast. They were appointed by the direct authority of God and announced by a public proclamation, which is called "the joyful sound" (
Ps 89:15). Those "holy convocations" were evidences of divine wisdom, and eminently subservient to the maintenance and diffusion of religious knowledge and piety.
3 Six days shall work be done: but the seventh day is the sabbath of rest--(See on
Exod 20:8). The Sabbath has the precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings"; where practicable, by the people repairing to the door of the tabernacle; at later periods, by meeting in the schools of the prophets, and in synagogues.
4 These are the feasts of the Lord, which ye shall proclaim in their seasons--Their observance took place in the parts of the year corresponding to our March, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when the days were short and the roads broken up, a long journey was impracticable; while in summer the harvest and vintage gave busy employment in the fields. Besides, another reason for the choice of those seasons probably was to counteract the influence of Egyptian associations and habits. And God appointed more sacred festivals for the Israelites in the month of September than the people of Egypt had in honor of their idols. These institutions, however, were for the most part prospective, the observance being not binding on the Israelites during their wanderings in the wilderness, while the regular celebration was not to commence till their settlement in Canaan.
5 THE PASSOVER. (
Lev 23:5-
Lev 23:8)
the Lord's passover--(See
Exod 12:2,
Exod 12:14,
Exod 12:18). The institution of the passover was intended to be a perpetual memorial of the circumstances attending the redemption of the Israelites, while it had a typical reference to a greater redemption to be effected for God's spiritual people. On the first and last days of this feast, the people were forbidden to work [
Lev 23:7-
Lev 23:8]; but while on the Sabbath they were not to do any work, on feast days they were permitted to dress meat--and hence the prohibition is restricted to "no servile work." At the same time, those two days were devoted to "holy convocation"--special seasons of social devotion. In addition to the ordinary sacrifices of every day, there were to be "offerings by fire" on the altar (see
Num 28:19), while unleavened bread was to be eaten in families all the seven days (see
1Cor 5:8).
10 THE SHEAF OF FIRST FRUITS. (
Lev 23:9-
Lev 23:14)
ye shall bring a sheaf of the first-fruits of your harvest unto the priest--A sheaf, literally, an omer, of the first-fruits of the barley harvest. The barley being sooner ripe than the other grains, the reaping of it formed the commencement of the general harvest season. The offering described in this passage was made on the sixteenth of the first month, the day following the first Passover Sabbath, which was on the fifteenth (corresponding to the beginning of our April); but it was reaped after sunset on the previous evening by persons deputed to go with sickles and obtain samples from different fields. These, being laid together in a sheaf or loose bundle, were brought to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some incense had been sprinkled on it, the priest waved the sheaf aloft before the Lord towards the four different points of the compass, took a part of it and threw it into the fire of the altar--all the rest being reserved to himself. It was a proper and beautiful act, expressive of dependence on the God of nature and providence--common among all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the divine bounty. The offering of the wave-sheaf sanctified the whole harvest (
Rom 11:16). At the same time, this feast had a typical character, and pre-intimated the resurrection of Christ (
1Cor 15:20), who rose from the dead on the very day the first-fruits were offered.
15 FEAST OF PENTECOST. (
Lev 23:15-
Lev 23:22)
ye shall count unto you from the morrow after the sabbath--that is, after the first day of the passover week, which was observed as a Sabbath.
16 number fifty days--The forty-ninth day after the presentation of the first-fruits, or the fiftieth, including it, was the feast of Pentecost. (See also
Exod 23:16;
Deut 16:9).
17 Ye shall bring out of your habitations two wave loaves of two tenth deals, &c.--These loaves were made of "fine" or wheaten flour, the quantity contained in them being somewhat more than ten pounds in weight. As the wave-sheaf gave the signal for the commencement, the two loaves solemnized the termination of the harvest season. They were the first-fruits of that season, being offered unto the Lord by the priest in name of the whole nation. (See
Exod 34:22). The loaves used at the Passover were unleavened; those presented at Pentecost were leavened--a difference which is thus accounted for, that the one was a memorial of the bread hastily prepared at their departure, while the other was a tribute of gratitude to God for their daily food, which was leavened.
21 ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein--Though it extended over a week, the first day only was held as a Sabbath, both for the national offering of first-fruits and a memorial of the giving of the law.
22 thou shalt not make clean riddance of the corners of thy field when thou reapest, &c.--(See on
Lev 19:9). The repetition of this law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to the poor.
24 FEAST OF TRUMPETS. (
Lev 23:23-
Lev 23:25)
In the seventh month, in the first day of the month, shall ye have a sabbath--That was the first day of the ancient civil year.
a memorial of blowing of trumpets--Jewish writers say that the trumpets were sounded thirty successive times, and the reason for the institution was for the double purpose of announcing the commencement of the new year, which was (
Lev 23:25) to be religiously observed (see
Num 29:3), and of preparing the people for the approaching solemn feast.
27 there shall be a day of atonement . . . and ye shall afflict your souls--an unusual festival, at which the sins of the whole year were expiated. (See
Lev 16:29-
Lev 16:34). It is here only stated that the severest penalty was incurred by the violation of this day.
34 the feast of tabernacles, for seven days unto the Lord--This festival, which was instituted in grateful commemoration of the Israelites having securely dwelt in booths or tabernacles in the wilderness, was the third of the three great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, which was observed as a Sabbath; and it could be celebrated only at the place of the sanctuary, offerings being made on the altar every day of its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or fields; and the trees made use of are by some stated to be the citron, the palm, the myrtle, and the willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for verdure and fragrance. While the solid branches were reserved for the construction of the booths, the lighter branches were carried by men, who marched in triumphal procession, singing psalms and crying "Hosanna!" which signifies, "Save, we beseech thee!" (
Ps 118:15,
Ps 118:25-
Ps 118:26). It was a season of great rejoicing. But the ceremony of drawing water from the pool, which was done on the last day, seems to have been the introduction of a later period (
John 7:37). That last day was the eighth, and, on account of the scene at Siloam, was called "the great day of the feast." The feast of ingathering, when the vintage was over, was celebrated also on that day [
Exod 23:16;
Exod 34:22], and, as the conclusion of one of the great festivals, it was kept as a sabbath.