Levítico 23

Levítico 23

Chart from recommended resource Jensen's Survey of the OT - used by permission Another Overview Chart of Leviticus - Charles Swindoll A third Overview Chart of Leviticus LEVITICUS THE BOOK OF SANCTIFICATION AND WORSHIP Adapted and modified from C. Swindoll Leviticus 1-17 Leviticus 18-27 The Way to God Access The Walk with God Lifestyle The Approach: Offerings Practical Guidelines The Representative: Priest Chronological Observances The Laws: Cleansing Physically & Spiritually Severe Consequences Verbal promises Ritual for Worship Worshipping a Holy God Practical for Walking Living a Holy Life Location: Mt Sinai for one full year Theme: How sinful humanity can approach and worship a holy God Key Verses: Lev 17:11, 19:2, 20:7-8 Christ in Leviticus: In every sacrifice, every ritual, every feast Time: about 1446BC Key words: Holy - 90x/76v (with forms of the root for holy 152x) more than in any OT book (Lev 2:3, 10; 5:15f; 6:16f, 25-27, 29f; 7:1, 6; 8:9; 10:3, 10, 12f, 17; 11:44-45; 14:13; 16:2-4, 16f, 20, 23f, 27, 32f; 19:2, 8, 24; 20:3, 7, 26; 21:6-8, 22; 22:2-4, 6f, 10, 14-16, 32; 23:2-4, 7f, 20f, 24, 27, 35-37; 24:9; 25:12; 27:9f, 14, 21, 23, 28, 30, 32f); Atonement - 51x/45v - (Lev 1:4; 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7, 30; 7:7; 8:15, 34; 9:7; 10:17; 12:7f; 14:18-21, 29, 31, 53; 15:15, 30; 16:6, 10f, 16-18, 24, 27, 30, 32-34; 17:11; 19:22; 23:27f; 25:9) Offering - 326x/199v (Lev 1:2-4, 6, 9f, 13f, 17; 2:1-16; 3:1-3, 5-9, 11f, 14, 16; 4:3, 7f, 10, 14, 18, 20f, 23-26, 28-35; 5:6-8, 15f, 18f; 6:5f, 9f, 12, 14f, 17f, 20f, 23, 25, 30; 7:1f, 5, 7-11, 13-16, 18, 20f, 25, 29f, 32-35, 37f; 8:2, 14, 18, 21, 27-29, 31; 9:2-4, 7f, 10, 12-18, 21f, 24; 10:12-17, 19; 12:6, 8; 14:10, 12-14, 17, 19-22, 24f, 28, 31; 15:15, 30; 16:3, 5f, 9, 11, 15, 24f, 27; 17:4f, 8; 19:5, 21f, 24; 21:6, 21; 22:12, 18, 21-23, 25, 27; 23:8, 12-14, 25, 27, 36-38; 24:7, 9; 27:9, 11) Tent of meeting - 43x/41v (Lev 1:1, 3, 5; 3:2, 8, 13; 4:4f, 7, 14, 16, 18; 6:16, 26, 30; 8:3f, 31, 33, 35; 9:5, 23; 10:7, 9; 12:6; 14:11, 23; 15:14, 29; 16:7, 16f, 20, 23, 33; 17:4ff, 9; 19:21; 24:3) Law - 16x/16v; (Lev 6:9, 14, 25; 7:1, 7, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32) Sacrifice - 41x/34v; (Lev 3:1, 3, 6, 9; 4:10, 26, 31, 35; 7:11-13, 15-18, 20f, 29, 32, 34, 37; 9:4, 18; 10:14; 17:5, 7f; 19:5; 22:21, 24, 27, 29; 23:19, 37) Anoint - 17x/15v; (Lev 4:3, 5, 16; 6:20, 22; 7:36; 8:2, 10-12, 30; 10:7; 16:32; 21:10, 12) Sin - 111x/90v (Lev 4:2f, 8, 14, 20-29, 32-35; 5:1, 5-13, 15-18; 6:2-4, 17, 25f, 30; 7:7, 37f; 8:2, 14; 9:2f, 7f, 10, 15, 22; 10:16-19; 12:6, 8; 14:13, 19, 22, 31; 15:15, 30; 16:3, 5f, 9, 11, 15f, 21, 25, 27, 30, 34; 19:17, 22; 20:20; 21:21; 22:9; 23:19; 24:15; 25:1, 27; 26:18, 21, 24, 28, 46; 27:34) Iniquity - 10x/8v (Lev 7:18; 16:21f; 19:8; 26:39-41, 43) Death - 17/16v (Lev 16:1; 19:20; 20:2, 4, 9-11, 15f, 27; 24:16f, 21; 27:29) Die - 15x/15v (Lev 7:24; 8:35; 10:2, 6f, 9; 11:39; 15:31; 16:1f, 13; 17:15; 20:20; 22:8f) Blood - 86x/65v (Lev 1:5, 11, 15; 3:2, 8, 13, 17; 4:5-7, 16-18, 25, 30, 34; 5:9; 6:27, 30; 7:2, 14, 26f, 33; 8:15, 19, 23f, 30; 9:9, 12, 18; 10:18; 12:4f, 7; 14:6, 14, 17, 25, 28, 51f; 15:19, 25; 16:14f, 18f, 27; 17:4, 6, 10-12; 18:6, 12f, 17; 19:26; 20:18f; 25:49) Sabbath - 13x/10v (Lev 16:31; 23:3, 11, 15f, 32; 24:8; 25:2, 4, 6) The LORD spoke to Moses - 28x/28v - (Lev 4:1; 5:14; 6:1, 8, 19, 24; 7:22, 28; 8:1; 12:1; 13:1; 14:1; 16:1; 17:1; 18:1; 19:1; 20:1; 21:16; 22:1, 17, 26; 23:9, 23, 26, 33; 24:1, 13; 27:1) Jubilee - 20x/18v (Lev 25:10-13, 15, 28, 30f, 33, 40, 50, 52, 54; 27:17-18, 21, 23-24) Consecrate - 24x/23v - (Lev 6:18, 27; 7:35; 8:10-12, 15, 30; 11:44; 12:4; 16:19; 20:7; 21:8, 10; 25:10; 27:14-19, 22, 2) Covenant - 10x/8v (Lev 2:13; 24:8; 26:9, 15, 25, 42, 44f) Fat - 52x/33v (Lev 3:3f, 9f, 14-17; 4:8f, 19, 26, 31, 35; 6:12; 7:3f, 23-25, 30f, 33; 8:16, 25f; 9:10, 19f, 24; 10:15; 16:25; 17:6) Leviticus 23:1 The LORD spoke again to Moses, saying Leviticus 23 Resources - Multiple Sermons and Commentaries Leviticus 23 begins with instruction on the appointed times (Lev 23:2) and closes in a similar fashion (Lev 23:44). Bush - The present chapter partakes in great measure of the character of the nineteenth, containing a republication of certain laws. The inspired historian having previously given full details of the statutes relative to holy persons, holy things, and holy places, now enters upon the consideration of holy times. The laws relative to the annual fast, the feast of trumpets, and the three great annual festivals, are here all brought together in one view, in their chronological order, along with the law of the Sabbath; and additions to the ceremonies, as before prescribed, are interspersed. These festivals constituted a very peculiar feature of the Hebrew polity. Their influence, involving as they did the meeting of the mass of the male population in one place three times every year, cannot be too highly estimated. The journey itself, taking place at the finest season of the year, would naturally be deemed rather a recreative excursion than a hardship, in a country so small as that which the Hebrews were destined to occupy. One grand design of these re-unions appears to have been to counteract the dividing tendency of the separation into clans or tribes. By being thus brought into contact on an equal footing, they were reminded of their common origin, and of their common objects. The fact was brought home vividly to their thoughts that they were the sons of the same father, worshippers of the same God, and heirs of the same promises. The beginnings also of idolatry were likely to be checked by the frequent renewal of these acts of worship and homage. Persons of distant towns and different tribes met together on terms of brotherhood and fellowship; and old relations were renewed, and new ones formed. Several sections are devoted by Michaelis to the statement of the political and other advantages resulting from these festivals. Among other considerations, he observes, that if any of the tribes happened to be jealous of each other, or, as was sometimes the case, involved in civil war, still their meeting together in one place for the purposes of religion and sociality, had a tendency to prevent their being completely alienated, and forming themselves into two or more unconnected states; and even though this had at any time happened, it gave them an opportunity of again cementing their differences, and re-uniting. This is so correctly true, that the separation of the ten tribes from the tribe of Judah, under Rehoboam and Jeroboam, could never have been permanent, had not the latter abrogated one part of the Law of Moses relative to festivals. Another effect of these meetings regarded the internal commerce of the Israelites. From the annual conventions of the whole people of any country for religions purposes, there generally arise, without any direct intention on their part, annual fairs, and internal commerce. Such festivals have always been attended with this effect. The famous old fair near Hebron arose from the congregation of pilgrims to the terebinth-tree of Abraham. The yearly fairs among the Germans had a similar origin. Among the Mohammedans similar festivals have always had the same results. Witness the annual pilgrimage to Mecca, which, in spite of many adverse circumstances, has given birth to one of the greatest markets in the world. Now the very same effects and to a still higher degree, must, even without any intention on the part of the legislator, have resulted from the high festivals of the Hebrews, to which the whole people were bound to assemble; and more particularly as far as regards internal trade. Let us only figure to ourselves what would necessarily follow from such festivals being established. Every man would bring along with him every portable article which he could spare, and which he wished to turn into money; and as several individuals would go from the same place, they would contrive various expedients to render their goods portable; and this would be the more readily suggested by the habit of taking things, some of them needing carriage, to Jerusalem, as dues and offerings. Nor are means of conveyance expensive in the East, as they consist not, as with us, of wagons and horses, but of asses and camels—beasts which are highly serviceable in promoting the internal traffic of Syria and Arabia. There could never be any want of buyers, where the whole people were convened; and the wholesale merchants would soon find it for their advantage to attend, and purchase the commodities offered for sale by private individuals, especially manufactured goods. Whoever wished to purchase any particular articles would await the festivals in order to have a choice; and this, too, would lead great merchants to attend with all manner of goods for sale, for which they could hope to find purchasers. However, therefore, Moses may have desired to discourage the Israelites from engaging in foreign commerce, his measures were, in this instance at least, and whether intended or not, highly favorable to the internal intercourse and traffic of the country. For a more extended view of the happy effects, political, social, and economical, of these festivals, see Michaelis’ Comment, on Laws of Moses, vol. III §197–201. This introductory "formula" is found some 30 times in the book of Leviticus. Lev 4:1; 5:14; 6:1, 8, 19, 24; 7:22, 28; 8:1; 11:1, 12:1; 13:1; 14:1; 16:1; 17:1; 18:1; 19:1; 20:1; 21:16; 22:1, 17, 26; 23:1, 23:9, 23, 26, 33; 24:1, 13; 27:1 Key Words in this chapter - Leviticus 23 Appointed times - Lev 23:2, Lev 23:4, 23:37, 44 Holy convocations - 11x in 11v - Lev 23:2, 3, 4, 7, 8, 21, 24, 27, 35, 36, 37 (Note: This phrase occurs six times in Nu 28-29, twice in Ex. 12:16, and nowhere else) Work - 11x/10v - Lev 23:3, 7, 8, 21, 25, 28, 30, 31, 35, 36 Laborious - 6x/6v - Lev 23:7, 8, 21, 25, 35, 36 Rest - 4x/4v - Lev 23:3, Lev 24:24, Lev 23:32, Lev 23:39 Perpetual statute - 4x/4v - Lev 23:14, 21, 31, 41 - This phrase only occurs 15x/15v in the Bible. The other 11 uses of perpetual statue - Ex 27:21, Ex 29:9, Ex 30:21, Lev 3:17, Lev 10:9, Lev 24:3, Nu 10:8, Nu 15:15, Nu 18:23, Nu 19:10, Nu 19:21 Dwelling places - Lev 23:14, 17, 21, 31 - This phrase signifies the feasts are to take place in the homes and not just in the sanctuary. Leviticus 23:2 "Speak to the sons of Israel and say to them, 'The LORD'S appointed times which you shall proclaim as holy convocations--My appointed times are these: Lev 23:4,37 Ex 23:14-17 Isa 1:13,14 33:20 La 1:4 Ho 2:11 Na 1:15 John 5:1 Col 2:16-17 proclaim: Ex 32:5 Nu 10:2,3,10 2Ki 10:20 2Chr 30:5 Ps 81:3 Joe 1:14 2:15 Jonah 3:5-9 Leviticus 23 Resources - Multiple Sermons and Commentaries KJV - Speak unto the children of Israel, and say unto them, Concerning the feasts (moed) of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts (moed). Calendar of Jewish Feasts THE LORD'S APPOINTED TIMES (Source: Rose Guide to the Tabernacle Excellent Teaching Resource) THE LORD'S APPOINTED TIMES Israel was unique in that her holy celebrations were divinely established by God Himself. They were practical in nature, in that they brought the Israelites together for rest, worship, praise, and thanksgiving; and prophetic in nature, in that they were a "shadow" (Col. 2:17) of God's divine plan of redemption. The LORD's appointed times - Don't miss this point - these festival times were God's idea, God's agenda, His "appointment calendar" so to speak. He is explicitly describing how He is to be worshiped in these festivals, all of which were practical in nature, in that they brought the Israelites together for rest, worship, praise, and thanksgiving; and prophetic in nature, in that they were a "shadow" (Col 2:17) of God's divine plan of redemption. They all pointed a "divine finger" to the Messiah, the Christ, the Holy One of Israel! THOUGHT - While there are appointed times, the time is always appropriate for offerings to God. The writer of Hebrews says "Through Him (JESUS) then, let us continually (THE "APPOINTED" TIME!) offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. 16 And do not neglect doing good and sharing, for with such sacrifices God is pleased." (Hebrews 13:15-16+) The KJV has "the feasts" and is probably more accurate translation than NAS as the Lxx has heorte which means feast, festival, holy day (Jn 5:1; Acts 18:21; Col 2:16) Bush - Concerning the feasts of the Lord (Lev 23:2KJV). Heb. מועדי יהוח moëdë Yehovah, (as to) the feasts of Jehovah. The original word מועד moëd, from יעד yâad, to fix by appointment, literally implies merely a set time (ED: THUS NAS = "appointed times"), a stated season, for any purpose whatever, but is applied here and often elsewhere to the solemn feasts of the Israelites, which were appointed by God, and fixed to certain seasons of the year. It is sometimes rendered in the Gr. by εορτη, a feast, and sometimes by πανηγυρις, a general assembly, of which the former occurs, Col. 2:16, ‘Let no man judge you in meat, or in drink, or in respect of an holy day (εορτη), or of the new moon, or of the sabbath-days;’ and the other Heb. 12:23, ‘But ye are come—to the general assembly (πανηγυρις) and church of the first-born.’ Perhaps a more suitable rendering of the term would be ‘solemnities.’ which you shall proclaim as holy convocations-- "The Hebrew may be rendered more literally, ‘which ye shall call (as) callings of holiness;’ i. e. assemblages of the people which should be convened for holy or sacred purposes at set times by public proclamation, and generally by the sound of a trumpet, Num. 10:8–10." (Bush) Click for more discussion of Holy Convocation below My appointed times are these - "Or, my assemblies, appointed in honor of my name, and to be observed in obedience to my command; viz. the sabbath, the passover, pentecost, the beginning of the new year, the day of atonement, and the feast of tabernacles; all which are embraced under the general name מועד moëd, and none besides." (Bush) Matthew Henry makes the point that the appointed times or feasts 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 neighborhood 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. 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 only for holy mourning. Appointed times (04150) (moed from the verb ya'ad meaning to appoint or fix) can refer to either a time or place of meeting (eg, in "tent of meeting" the word for "meeting" in Lev 1:1 is moed). Appointed sign, appointed time, appointed season, place of assembly, set feast. An appointed meeting time in general (Gen. 18:14; Ex. 13:10). Moed often designates a determined time or place without any regard for the purpose. Since the Jewish festivals occurred at regular intervals, this word becomes closely identified with them. Thus moed is a common term for the worshiping assembly of God's people. A specific appointed time, usually for a sacred feast or festival (Hos. 9:5; 12:9). Moed as in the present context is used of those places where God’s people were to focus on God and their relationship with Him, which would include: the tent of meeting (Ex. 33:7); the Temple (Lam. 2:6); the synagogues (Ps. 74:8). Note how the NAS translates moed as referring to time or place - appointed(3), appointed feast(3), appointed feasts(11), appointed festival(2), appointed meeting place(1), appointed place(1), appointed sign(1), appointed time(21), appointed times(8), appointment(1), assembly(2), definite time(1), feasts(2), festal assemblies(1), fixed festivals(3), meeting(147), meeting place(1), meeting places(1), season(4), seasons(3), set time(1), time(3), times(1), times appointed(1). Moed - 213x in NAS - Note that most of the uses of Moed (about 137 verses) are in the phrase "tent of meeting" ('ohel moed = the tented part of the tabernacle which God had appointed as the place to meet His people) - Ge 1:14; 17:21; 18:14; 21:2; Ex 9:5; 13:10; 23:15; 27:21; 28:43; 29:4, 10f, 30, 32, 42, 44; 30:16, 18, 20, 26, 36; 31:7; 33:7; 34:18; 35:21; 38:8, 30; 39:32, 40; 40:2, 6f, 12, 22, 24, 26, 29f, 32, 34f; Lev 1:1, 3, 5; 3:2, 8, 13; 4:4f, 7, 14, 16, 18; 6:16, 26, 30; 8:3f, 31, 33, 35; 9:5, 23; 10:7, 9; 12:6; 14:11, 23; 15:14, 29; 16:7, 16f, 20, 23, 33; 17:4ff, 9; 19:21; 23:2, 4, 37, 44; 24:3; Num 1:1; 2:2, 17; 3:7f, 25, 38; 4:3f, 15, 23, 25, 28, 30f, 33, 35, 37, 39, 41, 43, 47; 6:10, 13, 18; 7:5, 89; 8:9, 15, 19, 22, 24, 26; 9:2f, 7, 13; 10:3, 10; 11:16; 12:4; 14:10; 15:3; 16:2, 18f, 42f, 50; 17:4; 18:4, 6, 21ff, 31; 19:4; 20:6; 25:6; 27:2; 28:2; 29:39; 31:54; Deut 16:6; 31:10, 14; Josh 8:14; 18:1; 19:51; Jdg 20:38; 1 Sam 2:22; 9:24; 13:8, 11; 20:35; 2 Sam 20:5; 24:15; 1Kgs 8:4; 2Kgs 4:16f; 1Chr 6:32; 9:21; 23:31f; 2Chr 1:3, 6, 13; 2:4; 5:5; 8:13; 30:22; 31:3; Ezra 3:5; Neh 10:33; Job 30:23; Ps 74:4, 8; 75:2; 102:13; 104:19; Isa 1:14; 14:13; 33:20; Jer 8:7; 46:17; Lam 1:4, 15; 2:6f, 22; Ezek 36:38; 44:24; 45:17; 46:9, 11; Dan 8:19; 11:27, 29, 35; 12:7; Hos 2:9, 11; 9:5; 12:9; Hab 2:3; Zeph 3:18; Zech 8:19 Vine on moed (מוֹעֵד) - “appointed place of meeting; meeting.” Moed keeps its basic meaning of “appointed,” but varies as to what is agreed upon or appointed according to the context: the time, the place, or the meeting itself. The usage of the verb in Amos 3:3 is illuminating: “Can two walk together, except they be agreed?” Whether they have agreed on a time or a place of meeting, or on the meeting itself, is ambiguous. The meaning of moed is fixed within the context of Israel’s religion. First, the festivals came to be known as the “appointed times” or the set feasts. These festivals were clearly prescribed in the Pentateuch. The word refers to any “festival” or “pilgrimage festival,” such as Passover (Lev. 23:15ff.), the feast of first fruits (Lev. 23:15ff.), the feast of tabernacles (Lev. 23:33ff.), or the Day of Atonement (Lev. 23:27). God condemned the people for observing the moed ritualistically: (read Isa. 1:14-note). The word moed also signifies a “fixed place.” This usage is not frequent: (see Isa. 14:13, Job 30:23). In both meanings of moed—“fixed time” and “fixed place”—a common denominator is the “meeting” of two or more parties at a certain place and time—hence the usage of moed as “meeting.” However, in view of the similarity in meaning between “appointed place” or “appointed time” and “meeting,” translators have a real difficulty in giving a proper translation in each context. For instance, “He hath called an assembly [moed] against me” (Lam. 1:15) could be read: “He has called an appointed time against me” (nasb) or “He summoned an army against me” (niv). The phrase, “tabernacle of the congregation,” is a translation of the Hebrew ohel moed (“tent of meeting”). The phrase occurs 139 times. It signifies that the Lord has an “appointed place” by which His presence is represented and through which Israel was assured that their God was with them. The fact that the tent was called the “tent of meeting” signifies that Israel’s God was among His people and that He was to be approached at a certain time and place that were “fixed” (yaad) in the Pentateuch. In the kjv, this phrase is translated as “tabernacle of the congregation” (Ex 28:43) because translators realized that the noun edah (“congregation”) is derived from the same root as moed The translators of the Septuagint had a similar difficulty. They noticed the relation of moed to the root ud (“to testify”) and translated the phrase ohel hamoed as “tabernacle of the testimony.” This phrase was picked up by the New Testament in Rev. 15:5. Of the three meanings, the appointed “time” is most basic. The phrase “tent of meeting” lays stress on the “place of meeting.” The “meeting” itself is generally associated with “time” or “place.” The Septuagint has the following translations of moed: kairos (time), heorte (“feast; festival”). The English translators give these senses: “congregation” (kjv, rsv, nasb, niv); “appointed time” (nasb); “appointed feast” (rsv, nasb); “set time” (rsv, nasb, niv). (Vine's Complete Expository Dictionary of Old and New Testament Words) Convocation (04744)(miqra' from the verb qara' meaning to call out loudly, to summon to a specific task) is a call, a summons, an assembly of persons "convoked" (called together), a collected body of people called together for a "religious" purpose, such as a public worship service. In Neh 8:8 miqra' refers to a public reading from the Scripture. In Nu 10:2 miqra' referred to the action of publicly calling with the goal being to bring the community together. Here the Sabbath is referred to as a "convocation." Click for more discussion of Holy Convocation below Miqra' - 22x in NAS - Ex 12:16; Lev 23:2, 3, 4, 7, 8, 21, 24, 27, 35, 36, 37; Nu 10:2; 28:18, 25, 26; 29:1, 7, 12; Neh 8:8; Isa 1:13; 4:5. NAS renders miqra' - assemblies(2), assembly(2), convocation(14), convocations(3), reading(1), summoning(1). These holy convocations degenerated over time into unholy convocations that were even detestable to Jehovah… Isaiah 1:13 Bring your worthless offerings no longer, Incense is an abomination (toebah-word study) to Me. New moon and sabbath, the calling of assemblies-- I cannot endure iniquity and the solemn assembly. Summary of The Seven Feasts (Source: The Fall Feasts) THREE MANDATORY FEASTS Jehovah specified 3 annual feasts for which attendance by Jewish males was mandatory: Passover (Pesach)/Unleavened Bread (Chag HaMatzot) - SPRING Pentecost (Shauvot) - SPRING Tabernacles/Booths (Sukkot) - FALL Exodus 23:14+ “Three times a year you shall celebrate a feast to Me. 15 “You shall observe the Feast of Unleavened Bread; (Luke writes "Now the Feast of Unleavened Bread, which is called the Passover, was approaching." Lk 22:1+) for seven days you are to eat unleavened bread, as I commanded you, at the appointed time in the month Abib, for in it you came out of Egypt. And none shall appear before Me empty-handed. 16 “Also you shall observe the Feast of the Harvest (Pentecost) of the first fruits of your labors from what you sow in the field; also the Feast of the Ingathering at the end of the year when you gather in the fruit of your labors from the field. 17 “Three times a year all your males shall appear before the Lord GOD. Freeman - It is curious to notice how, at a time considerably later than the origin of these public festivals, the exact day of their occurrence was made known. In these days of almanacs and of exact astronomical calculations, we can hardly appreciate the difficulties they encountered in finding the right time. The first appearance of the new moon was the starting-point. To ascertain this the Sanhedrin took the deposition of two impartial witnesses as to the time they had seen it. They next spread the intelligence through the country by means of beacons. A person with a bundle of brushwood or straw went, to the top of Mount Olivet, where he kindled his torch and waved it back and forth till he was answered by fires of a similar nature from the surrounding hills. From these, in like manner, the intelligence was spread to others until the whole land was notified. After a time the Samaritans imitated the signs, thus making great confusion. This made it necessary to send messengers all over the country. These, however, did not go abroad at every new moon, but only seven times during the year. In this way the time for these three great feasts Passover, Pentecost, and Tabernacles as well as for other important occasions, was published to the people. See citation from Maimonides in BROWN S Antiquities of the Jews, vol. i, p. 424. These three festivals were preceded by a season of preparation, called peres, which lasted fifteen days. During this time each person was expected to meditate on the solemnity of the feast, and to undergo whatever legal purifications might be necessary. This is referred to in John 11:55 ( Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover, to purify themselves.). Roads, bridges, streets, and public water-tanks were repaired for the convenience of travelers. All the males of Israel were expected to attend, excepting the aged, the infirm, and infants who could not walk alone. They were commanded to bring offerings with them. (Manners and Customs 1875) Scofield - The feasts of the LORD. These were seven great religious festivals which were to be observed by Israel every year. The first three verses of this chapter do not relate to the feasts, but separate the Sabbath from the feasts. Israel's religious calendar began in Nisan (in the spring); their civil year, in Tishri (in the autumn). The seven festivals of the Hebrews were included within the first seven months of the religious calendar: the first three feasts (Passover, Unleavened Bread, and Firstfruits) took place in the first month, Nisan; the last three (Trumpets, Day of Atonement, and Tabernacles), in the seventh month, Tishri. Between the first and last three was the Feast of Weeks (Pentecost) which followed fifty days after the offering of the firstfruits. VIDEOS RELATED TO THE FEASTS: Jesus in the Feasts of Israel - Day of Discovery Jesus in the Feasts of Israel - PASSOVER - Day of Discovery Jesus in the Feasts of Israel - FEAST OF WEEKS - Day of Discovery Jesus in the Feasts of Israel - FEAST OF WEEKS - Day of Discovery G Campbell