Leviticus 23:21
On that same day you are to proclaim a sacred assembly, and you must not do any regular work. This is to be a permanent statute wherever you live for the generations to come.
Sermons
The FestivalsR.A. Redford Leviticus 23:1-44
Feasts of the LordW. H. Jellie.Leviticus 23:2-44
God's FestivalsHenry, MatthewLeviticus 23:2-44
God's Holy DaysHenry, MatthewLeviticus 23:2-44
Seven Feasts Mentioned in This ChapterD. C. Hughes, M. A.Leviticus 23:2-44
The Great FeastsJ. C. Gray.Leviticus 23:2-44
The Holy FestivalsJ. A. Seiss, . D. D.Leviticus 23:2-44
The PentecostR.M. Edgar Leviticus 23:15-21
Day of PentecostR.A. Redford Leviticus 23:15-22
Piety in ProsperityW. Clarkson Leviticus 23:15-22
The Feast of HarvestJ.A. Macdonald Leviticus 23:15-22














Leviticus 23:15-21
cf. Acts 2; also Jeremiah 2:3; Romans 11:16; and James 1:18. Having found in the firstfruits a typical reference to the resurrection of Christ, we have no difficulty on the same line in finding in the harvest festival seven weeks thereafter typical reference to the harvest of the Church Of God. Primarily it was eucharistic in character, but this does not exhaust its meaning. It was exactly fifty days after the Exodus that the Law was given on Sinai, and so Pentecost was associated from the outset with the "revival of the Church of God." What happened in the Pentecost after our Lord's last Passover was the baptism of the Holy Ghost and a revived interest in God's holy Law. Now, on turning to the directions about Pentecost, we find that "firstfruits "were again to be presented to the Lord, but, unlike the earlier firstfruits during the week of unleavened bread, these were to be prepared with leaven, and they were to be accompanied by a sin offering as well as burnt offerings and peace offerings. It is evident, therefore, that there is an element in the Pentecostal ritual which is not to be found in the previous ritual at all. If Christ is typified by the first of the firstfruits presented without leaven, his people gathered out of the nations may well be typified by the second firstfruits, the accompanying leaven indicating their sinful character, notwithstanding that they are his, and the sin offering most appropriately accompanying their typical dedication.

I. LET US OBSERVE THAT THE IDEA OF THE FIRSTFRUITS IS APPLIED TO THE LORD'S PEOPLE SEVERAL TIMES IN SCRIPTURE. Thus Jeremiah calls Israel "holiness unto the Lord, and the firstfruits of his increase" (Jeremiah 2:3). The same thought reappears in Paul's Epistle to the Romans, "If the firstfruits be holy, the lump is also holy" (Romans 11:16). James also speaks of the Lord's children in such terms as these: "Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures" (James 1:18). The harvest-field of God is the world, and those who are already gathered are the firstfruits. They are so far the consecrated element in the mighty population, and in spirit are laid upon God's altar.

II. THERE SEEMS A SIGNIFICANCE IN THE TWO LOAVES. "Why," it has been said, "should the lump be divided into two parts, and not be presented whole? In order, I would venture to suggest, to set forth the two component parts of the Christian Church - the Jews and Gentiles, both made one in Christ." Out of the harvest-field of the world the Lord requires two loaves to be presented, the Jews and the Gentiles, laid in their unity on his altar. Paul brings out this with great beauty in Ephesians 2:14-18, where the unity of Jews and Gentiles in Jesus Christ is pointed out.

III. AFTER ALL, THE CONSECRATION OF THE LORD'S PEOPLE IS AN IMPERFECT THING. Christ's consecration was perfect because sinless. Ours is imperfect and "mired with the trails of sin." Well may the firstfruits be baked with leaven; well may a sin offering be presented along with them. Our holiest acts could not stand alone, but need to be repented of. Atonement has to cover the holiest efforts of the Lord's people. Thus is all spiritual pride kept under, since at our very best we are "unprofitable servants."

IV. THE PENTECOSTAL OUTPOURING AFTER OUR LORD'S ASCENSION PRESENTS THE REALITY OF WHICH THE RITUAL WAS THE TYPE. In this glorious ingathering there was:

1. A penitential spirit. It was for this Peter called (Acts 2:38).

2. A worldwide imitation (Acts 2:39). The promise was to those" that are afar off, even as many as the Lord our God shall call."

3. A separation of many from the world, that they might consecrate themselves to God (Acts 2:41).

4. A great unity of spirit (Acts 2:44-47). It is this vivifying inspiration we all need; and may God send it soon! - R.M.E.

These are My feasts.
I. Commentators generally on this part of Hebrew law have remarked upon THE SOCIAL, POLITICAL, AND COMMERCIAL BENEFITS RESULTING TO THE JEWISH PEOPLE FROM THESE NATIONAL FESTIVALS AND CONVOCATIONS. They served to unite the nation, cemented them together as one people, and prevented the tendency to the formation of separate cliques and conflicting clans or states. These convocations also had great effect upon the internal commerce of the Hebrew people. They furnished facilities for mutual exchanges, and opened the ways of trade and business between the various sections.

II. There was also A DIRECT RELIGIOUS VALUE AND FORETHOUGHT IN THE APPOINTMENT OF THESE FESTIVALS. They prescribed public consociation in worship. Man is a worshipping being. It is not only his duty, but his nature and native instinct to worship. Mere isolated worship, without association in common set services, soon dwindles, flags, degenerates, and corrupts. Neither does it ever reach that majesty and intense inspiration which comes from open congregation in the same great acts of devotion. "As iron sharpeneth iron, so man sharpeneth the countenance of his friend." And just as the multitude of these mutual sharpeners is increased, will their common devotion be deepened and augmented.

III. I propose to speak more particularly of THE TYPICAL RELATIONS OF THESE HOLY FEASTS AND SEASONS. We have in them a system of types, chronologically arranged, to set forth the true course of time — to prefigure the whole history of redemption in its leading outlines from the commencement to the close.

1. The first was the Passover. It was a sort of perpetual commemoration of their deliverance from the oppressor and from death — a standing testimonial that their salvation was by the blood of the Lamb. It was the keynote of the Christian system sounding in the dim depths of remote antiquity. That bondage in Egypt referred to a still deeper and more degrading slavery of the spirit. That redemption was the foreshadow of a far greater deliverance. And that slain lamb and its sprinkled blood pointed to a meeker, purer, and higher Victim, whose body was broken and blood shed for us and for many for the remission of sins.

2. The next was the Feast of Unleavened Bread, which was a sort of continuation of the Passover on the next day. The one refers to what Christ does and is to the believer, and the other refers to what the true believer does in return. The one refers to our redemption by blood and our deliverance from condemnation; the other to our repentance and consecration to a new life of obedience, separated from the leaven of unrighteousness. It is therefore plain why both were thus joined together as one. Redemption is nothing to us if it does not lead us to a purification of ourselves from the filthy ways and associations of the wicked, We can only effectually keep the gospel feast by purging out the old leaven of malice and wickedness. Seven days was this Feast of Unleavened Bread to be kept — a full period of time. We are to "serve God in righteousness and holiness all the days of our life." Our work is not done until the week of our stay in this world ends. We must be faithful until death.

3. Joined with the Passover and the Feast of Unleavened Bread was the additional service of presenting before God the first sheaf of the barley harvest. "This," says Cumming, "was a beautiful institution, to teach the Israelites that it was not the soil, nor the raindrops, nor the sunbeams, nor the dews, nor the skill of their agriculturists, that they had to thank for their bounteous produce; but that they must rise above the sower and reaper, and see God, the Giver of the golden harvest, and make His praise the keynote to their harvest-home." It was all this, but it had also a deeper and more beautiful meaning. The broad field, sowed with good seed, with its golden ears ripening for the harvest, is Christ's own chosen figure of His kingdom upon earth, and the congregation of His believing children maturing for the garners of eternal life. In that field the chief sheaf is Jesus Christ Himself; for He was in all respects "made like unto His brethren." He is the "firstfruits." He was gathered first, and received into the treasure-house of heaven. It was the Passover time when He came to perfect ripeness. It was during these solemnities that He was "cut off." And when the Spirit of God lifted Him from the sepulchre, and the heavens opened to receive Him, then did the waving of the sheaf of firstfruits have its truest and highest fulfilment. Until this sheaf was thus offered along with the blood of atonement there could be no harvest for us.

4. There was another harvest, and another festival service connected with its opening, fifty days later than the barley harvest. This was the wheat harvest, at which was celebrated the Feast of Weeks, otherwise called Pentecost. The Passover shows us Christ crucified; the sheaf of firstfruits shows us Christ raised from the dead and lifted up to heaven as our forerunner; and the Pentecostal feast, with its two leavened loaves, shows us Christ in the gracious influences of His Spirit wrought into the hearts and lives of those who constitute His earthly Church. This spiritual kneading took its highest and most active form on that memorable Pentecost when the disciples "were all with one accord in one place," and the Holy Spirit came down upon them with gifts of mighty power. Three thousand souls were that day added to the Church, It was a glad and glorious day for Christianity. It was the firstfruits of wheat harvest brought with joyous thanksgiving unto God. But it was only the firstfruits — the earnest of a vast and plenteous harvest of the same kind ripening on the same fields. Thenceforward the world was to be filled with glad reapers gathering in the sheaves, and with labourers kneading the contents of those sheaves into loaves for God. Leaven there needs is in those loaves; but, presented along with the blood of the chief of the flock and herd, they still become acceptable to Him who ordained the service. There was a peculiar requirement connected with these laws for the wheat, harvest well worthy of special attention. The corners of the fields and the gleanings were to be left. This was a beautiful feature in these arrangements. It presents a good lesson, of which we ought never to lose sight. But it was also a type. Of what, I have not seen satisfactorily explained, though the application seems easy. If the wheat harvest refers to the gathering of men from sin to Christianity, and from subjects of Satan to subjects of grace, then the plain indication of this provision is that the entire world, under this present dispensation, shall not be completely converted to God. I believe that the time will come, and that it is largely and fully predicted in the Scriptures, when "all shall know the Lord from the least unto the greatest" — when there will not be a single sinner left upon the earth. But that time will not come until a new dispensation with new instrumentalities shall have been introduced.

5. The next was the Feast of Trumpets. This was held on the first day of the seventh month of the ecclesiastical year, which was the same as the first month of the civil year. It was therefore a new-year festival, and at the same time the feast of introduction to the Sabbatic month. Its chief peculiarity was the continual sounding of trumpets from morning till evening. It was the grand type of the preaching of the gospel. The Feast of Trumpets was, to a great extent, a preliminary of the great Day of Atonement. We have already considered the peculiarities of this solemn day. Its leading thought is contained in its name — at-one-ment — that is, agreement, reconciliation, harmony, and peace with God. The Feast of Trumpets was a call to this at-one-ment. The gospel is an appeal to men to be reconciled to God.

6. Immediately succeeding the great solemnity on the fifteenth day of the month began another remarkable festival called the Feast of Tabernacles. It was to commemorate the forty years of tent life which their fathers led in the wilderness, and pointed, the same as that which it commemorated, to that period of the Christian's career which lies between his deliverance from bondage and his entrance into rest — that is, between his reconciliation to God and his final inheritance of the promises. It celebrates the state of the believer while he yet remains in this present life. This world is not our dwelling-place. We are pilgrims and strangers here, tarrying for a little season in tents and booths which we must soon vacate and leave to decay. "The earthly house of this tabernacle" must "be dissolved." The places that know us now shall soon know us no more. "Seven days" — a full period — were the people of Israel to remain in these temporary tabernacles. And thus shall we be at the inconvenience of a tent life for the full period of our earthly stay. But it was only once in a year that Israel kept the Feast of Tabernacles. And so, when we once leave the flesh, we shall never return to it again. Our future bodies shall be glorified, celestial, spiritual bodies. It is also a precious thought connected with this subject that when the Jews left their tents at the conclusion of the Feast of Tabernacles it was the Sabbath morning. This frail tent life is after all to be rounded off with the calm quiet of a consecrated day that has no night, and to merge into a rest that is never more to end.

(J. A. Seiss, . D. D.)

I. SACRED LIFE IS ITSELF A FESTIVAL.

1. Divine in its origin.

2. Blissful in its quality.

3. Enriched with frequent delights.

II. THE CHRISTIAN YEAR HAS ITS FESTIVITIES.

1. Time is interrupted by sacred seasons.

2. Human life is refreshed by the blessings of religion.

3. A witness to what is God's will for man.

III. GRACIOUS SEASONS ARE APPOINTED FOR THE CHURCH.

1. Days of rest and gladness.

2. Special times of revival.

3. Foretaste of Heaven's joy.

(W. H. Jellie.)

I. POLITICAL EFFECTS. Annual gatherings of the people exhibited the numerical strength of the nation. As they went "from strength to strength," i.e., from company to company (Psalm 84:7 marg.), on their way to Jerusalem, and saw the vast crowds flocking from all parts of the kingdom to the capital, their patriotic ardour would be fired. The unity of the nation, too, would be ensured by this fusion of the tribes. Otherwise they would be likely to constitute separate tribal states. They would carry back to the provinces glowing accounts of the wealth, power, and resources of the country.

II. SANITARY EFFECTS. They would greatly influence the health of the people. The Sabbath, necessitating weekly cleansings, and rest from work, and laws and ceremonies concerning disease (as leprosy) and purifications, deserve to be looked at in this light also. The annual purifying of the houses at Feast of Unleavened Bread; the dwelling at certain times in tents — leaving the houses to the free circulation of light and air; and the repeated journey on foot to Jerusalem, must have had a great sanitary influence. As man was the great object of creation, so his welfare — in many respects besides religion — was plainly aimed at in these regulations.

III. SOCIAL EFFECTS. Promoted friendly intercourse between travelling companions. Distributed information through the country at a time when the transmission of news was slow and imperfect. Imported into remote provincial districts a practical knowledge of all improvements in arts and sciences. Enlarged the general stock of knowledge by bringing many minds and great variety of taste together. Spread before the eyes of the nation the wonders collected in Jerusalem by the wealth and foreign alliances of Jewish kings.

IV. MORAL EFFECTS. The young looking forward to, the aged looking back upon, and all talking about past or future pilgrimages to the city of the great King. Education, thus, of memory and hope and desire. Influence of this on the habits of the people. Thrift promoted to provide against expenses of the journey. The promise of bearing company held out as reward to well-conducted youth. Enlargement of knowledge, improvement of taste, advantage to health, fixing habits, etc., would all react morally on the character of the people.

V. RELIGIOUS EFFECTS. These the most important. Preserved the religious faith of the nation, and religious unity among the people. Constantly reminded the people of the Divinely wrought deliverances of the past. Promoted gratitude and trust. Testified the reverence of the people for the Temple and its sacred contents. Influence of well-conducted Temple services upon the synagogues through the land. Led the mind of the nation to adore the one true and only God.

(J. C. Gray.)

There were seven feasts which God commanded His people to observe every year. All these feasts are mentioned in this chapter, and should be studied together so that their relation may be seen. The first, the Sabbath, commemorated God's rest from the work of creation, and typified the rest of God's people in the eternal Sabbath-keeping. The second, the Passover, commemorated Israel's redemption through the blood of the paschal lamb, prior to their exodus from bondage, and typified our redemption through Christ's blood, previous to our exodus from the bondage of sin to the liberty wherewith Christ makes us free (Galatians 5:1). The third, the Feast of Unleavened Bread, typified the holiness of life for which they were redeemed through blood (1 Corinthians 5:7, 8). The fourth, the Firstfruits, was a grateful assurance of the coming harvest, and typical of the resurrection unto life of all believers, because Christ as their firstfruits has risen from the dead (1 Corinthians 15:20, 23). The fifth, the Pentecost, has become universally known by being the day on which the Holy Spirit was given to the twelve in the upper room in Jerusalem (Acts 2:1-4), and as in the Feast of Firstfruits (type of Christ's resurrection), the sheaf of the firstfruits of the barley harvest was waved before the Lord, so on the Day of Pentecost, the sheaf of the firstfruits of the wheat harvest, typical of the gift of the Holy Spirit and prophetic of the harvest of souls gathered to Christ through the power of the Holy Spirit. The fifth, Feast of Trumpets, typical of Israel's ingathering for their millennial privileges, and of the call to all the world to come to the gospel feast. The sixth, the Day of Atonement, typical of Christ's atonement. The seventh, the Feast of Tabernacles.

(D. C. Hughes, M. A.)

Here we have a general account of the holy times which God appointed (ver. 2); and it is only His appointment that can make time holy. For He is the Lord of time; and as soon as ever He had set its wheels agoing, it was He that first sanctified and blessed one day above the rest (Genesis 2:3). Man may by His appointment make a good day (Esther 9:19), but it is God's prerogative to make a holy day; nor is anything sanctified but by the stamp of His institution. As all inherent holiness comes from His special grace, so all adherent holiness from His special appointment. Now concerning the holy times here ordained, observe —

1. They are called feasts. The Day of Atonement, which was one of them, was a fast; yet, because most of them were appointed for joy and rejoicing, they are in general called feasts. Some read it, "These are My assemblies,' but that is coincident with convocations. I would rather read it, "These are My solemnities"; so the Word here used is translated (Isaiah 33:20), where Zion is called "the city of our solemnities." And reading it so here the Day of Atonement was as great a solemnity as any of them.

2. They are the feasts of the Lord: "My feasts." Observed to the honour of His name, and in obedience to His command.

3. They were proclaimed; for they were not to be observed by the priests only that attended the sanctuary, but by all the people. And this proclamation was the joyful sound which they were blessed that were within hearing of (Psalm 89:15).

4. They were to be sanctified and solemnised with holy convocations that the services of these feasts might appear the more honourable and august, and the people more unanimous in the performance of them. It was for the honour of God and His institutions, which sought not corners, and the purity of which would be best preserved by the public administration of them; it was also for the edification of the people in love that the feasts were to be observed as holy convocations.

( Matthew Henry, D. D..)

The solemnities appointed were —

1. Many, and returned frequently; which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in His service that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in.

2. They were most of them times of joy and rejoicing. The weekly Sabbath is so, and all their yearly solemnities except the Day of Atonement. God would thus teach them that wisdom's ways are pleasantness; and oblige them to His service by obliging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations: The first day, and the seventh, of the Feast of Unleavened Bread; the Day of Pentecost; the day of the Feast of Trumpets; the first day, and the eighth, of the Feast of Tabernacles; and the Day of Atonement: here were six for holy joy, and one for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping.

( Matthew Henry, D. D..)

People
Ephah, Israelites, Moses
Places
Teman
Topics
Age-during, Assembly, Convocation, Dwelling, Dwellings, Everlasting, Field-work, Forever, Generations, Hold, Holy, Laborious, Lasting, Manner, Meeting, Ordinance, Perpetual, Places, Proclaim, Proclaimed, Proclamation, Regular, Rule, Sacred, Selfsame, Self-same, Servile, Statute, Therein, Throughout, Wherever
Outline
1. The feasts of the Lord
3. the Sabbath
4. The Passover
9. The sheaf of firstfruits
15. The feast of Pentecost
22. Gleanings to be left for the poor
23. The feast of trumpets
26. The day of atonement
33. The feast of tabernacles

Dictionary of Bible Themes
Leviticus 23:21

     5338   holiday
     7404   ordinances
     8270   holiness, set apart

Leviticus 23:9-22

     8644   commemoration

Leviticus 23:15-21

     4506   seed
     4975   week
     7355   feasts and festivals, nature of
     8642   celebration

Leviticus 23:15-22

     4208   land, divine responsibility

Library
The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. 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. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 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
Alexander Maclaren—Expositions of Holy Scripture

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem,
Rush Rhees—The Life of Jesus of Nazareth

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives.
J. W. McGarvey—The Four-Fold Gospel

Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict
J. W. McGarvey—The Four-Fold Gospel

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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