33Again the LORD spoke to Moses, saying, 34“Speak to the sons of Israel, saying, ‘On the fifteenth of this seventh month is the Feast of Booths for seven days to the LORD. 35‘On the first day is a holy convocation; you shall do no laborious work of any kind. 36‘For seven days you shall present an offering by fire to the LORD. On the eighth day you shall have a holy convocation and present an offering by fire to the LORD; it is an assembly. You shall do no laborious work.

      37‘These are the appointed times of the LORD which you shall proclaim as holy convocations, to present offerings by fire to the LORD—burnt offerings and grain offerings, sacrifices and drink offerings, each day’s matter on its own day— 38besides those of the sabbaths of the LORD, and besides your gifts and besides all your votive and freewill offerings, which you give to the LORD.

      39‘On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days, with a rest on the first day and a rest on the eighth day. 40‘Now on the first day you shall take for yourselves the foliage of beautiful trees, palm branches and boughs of leafy trees and willows of the brook, and you shall rejoice before the LORD your God for seven days. 41‘You shall thus celebrate it as a feast to the LORD for seven days in the year. It shall be a perpetual statute throughout your generations; you shall celebrate it in the seventh month. 42‘You shall live in booths for seven days; all the native-born in Israel shall live in booths, 43so that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt. I am the LORD your God.’” 44So Moses declared to the sons of Israel the appointed times of the LORD.

Parallel Verses

New American Standard Bible (©1995)
"If there is any person who will not humble himself on this same day, he shall be cut off from his people.

GOD'S WORD® Translation (©1995)
Those who do not humble themselves on that day will be excluded from the people.

King James Bible
For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.

Douay-Rheims Bible
Every soul that is not afflicted on this day, shall perish from among his people:

Darby Bible Translation
For every soul that is not afflicted on that same day, shall be cut off from among his peoples.

English Revised Version
For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.

Webster's Bible Translation
For whatever soul it may be that shall not be afflicted in that same day, he shall be cut off from among his people.

World English Bible
For whoever it is who shall not deny himself in that same day; shall be cut off from his people.

Young's Literal Translation
'For any person who is not humbled in this self-same day hath even been cut off from his people;

Cross References

Acts 3:23 'And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people.'

Genesis 17:14 "But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."

Leviticus 13:46 "He shall remain unclean all the days during which he has the infection; he is unclean. He shall live alone; his dwelling shall be outside the camp.

Leviticus 23:30 "As for any person who does any work on this same day, that person I will destroy from among his people.

Numbers 5:2 "Command the sons of Israel that they send away from the camp every leper and everyone having a discharge and everyone who is unclean because of a dead person.

Ezra 8:21 Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God to seek from Him a safe journey for us, our little ones, and all our possessions.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 23-32

Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, v. 24, 25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (ch. 25:8), so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest-You shall do no servile work therein; and a day of holy work-You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num. 29:1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Ps. 81:3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Ps. 104:7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job 38:6, 7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, "The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year." 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa. 27:13.

II. A repetition of the law of the day of atonement, that is, so much of it as concerned the people. 1. They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, v. 28, 30, 31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. 2. They must afflict their souls, and this upon pain of being cut off by the hand of God, v. 27, 29, 32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. 3. The entire day must be observed: From even to even you shall afflict your souls (v. 32), that is, "You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even." They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath.

Calvin's Commentary

22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest; thou shalt leave them unto the poor, and to the stranger: I am the Lord your God.

22. Quum metetis messem regionis vestrae, non absolves usque ad angulum agri tui: nec collectionem messis tuae colliges: pauperi et peregrino relinques eam: Ego Jehova Deus vester.

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Alphabetical: any Anyone be cut day deny does from he himself his humble If is must not off on people person same shall that there this who will

Bible Browser

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