Exegetical and Hermeneutical Commentary of Leviticus 23:32
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.
32. from even unto even ] i.e. from sunset to sunset, according to the Jewish mode of reckoning the day.
Fuente: The Cambridge Bible for Schools and Colleges
This clause seems to be added to answer an objection, how this day of atonement could be both on the tenth day Lev 23:27, and on the ninth day here. The answer is, it began at the evening or close of the ninth day, and continued till the evening or close of the tenth day; and so both were true, especially if you consider, that the Jews did take in some part of the sixth days evening by way of preparation for the sabbath, and therefore would much more take in a part of the ninth day to prepare and begin the great and solemn work of their yearly atonement. And this clause may be understood either,
1. Of this-particular sabbath, called here
your sabbath, in the singular number, possibly to note the difference between this and other sabbaths; for the weekly sabbath is oft called the sabbath of the Lord, because that was in a special manner appointed for the praising, honouring, and serving of God, and celebrating his glorious works, as also the other sabbaths here mentioned were, whereas this was principally ordained for their need and for their good, even to seek and obtain the pardon of their sins. Or,
2. Of all their sabbaths, and consequently of this. The Jews are supposed to begin every day, and consequently their sabbaths, at the evening, in remembrance of the creation, Gen 1:5, as Christians generally begin their days and sabbaths with the morning, in memory of Christs resurrection.
Fuente: English Annotations on the Holy Bible by Matthew Poole
It [shall be] unto you a sabbath of rest,….
[See comments on Le 16:31]; and this is thought by some q to be the sabbath spoken of in Isa 58:13;
and ye shall afflict your souls; in the ninth [day] of the month at even; the fast was to begin at the close of the ninth day, and to continue to the end of the tenth; so Maimonides r: he begins to fast and afflict himself at the evening of the ninth next to the tenth; and so at the going out of it he continues in his affliction a little while of the night of the eleventh, next to the tenth, which is confirmed by what follows:
from even unto even shall ye celebrate your sabbath; which some understand of the sabbath in general; but it seems to have a particular respect to the sabbath of the day of atonement, which was to last from the evening of the ninth to the evening of the tenth day.
q R. Alphes, par. 1. Yom Hacippurim, c. 1. fol. 357. 2. r Ut supra, (Maimon. Hilchot Shebitat Asher) c. 1. sect. 6.
Fuente: John Gill’s Exposition of the Entire Bible
“Ye shall rest your rest,” i.e., observe the rest that is binding upon you from all laborious work.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(32) It shall be unto you a sabbath of rest.Rather, It shall be a sabbath of rest unto you, as the Authorised version renders it in Lev. 16:31. It is most unaccountable why the translators varied this important formula, when it is exactly the same in the original in both passages. For the import of this phrase see Lev. 16:31.
And ye shall afflict your souls.Having set forth in Lev. 23:30-31, and in the first clause of this verse, the duty of abstaining from all work, and of celebrating this day as a day of solemn rest, the law giver repeats the second feature of the day, which is of equal importance, viz., the fasting, lest some should think that doing the one and leaving the other undone would pass as having kept this law.
In the ninth day of the month at even.In accordance with the ancient mode of counting the day, the tenth of the month began with the evening of the ninth. (See Lev. 16:29.)
Celebrate your sabbath.In Lev. 25:2, where this phrase occurs again, the Authorised version inconsistently renders it keep . . . sabbath. In both instances, however, the margin has, Heb., rest. This alternative rendering of part of the phrase has no meaning. To convey to the English reader an idea of the Hebrew idiom here used, which was the intention of the translators, the whole phrase should have been translated, which is, rest the day of rest, that is, to keep rest, to keep the day of rest. Just as to fast a fast (2Sa. 12:16; Zec. 7:5) denotes to keep a fast. In 2Sa. 12:16 the margin has consistently reproduced the Hebraism by remarking Heb., fasted a fast.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
celebrate your sabbath. See note on Exo 16:23.
Fuente: Companion Bible Notes, Appendices and Graphics
a sabbath: Lev 16:31, Mat 11:28-30, Heb 4:3, Heb 4:11
afflict: Lev 23:27, Psa 35:13, Psa 51:17, Psa 69:10, Psa 69:11, Psa 126:5, Psa 126:6, Isa 57:15, Isa 57:18, Isa 57:19, Isa 58:3-7, Isa 61:3, Mat 5:4, 1Co 11:31
celebrate your sabbath: Heb. rest
Reciprocal: Exo 31:15 – the sabbath Lev 23:29 – that shall Lev 25:2 – keep Num 30:13 – to afflict Isa 30:29 – in the night Eze 20:12 – I gave Col 2:16 – or of the sabbath
Fuente: The Treasury of Scripture Knowledge
Lev 23:32. From even to even The day of atonement began at the evening of the ninth day and continued till the evening of the tenth day. Ye shall celebrate your sabbath This particular sabbath is called your sabbath, possibly to denote the difference between this and other sabbaths; for the weekly sabbath is oft called the sabbath of the Lord. The Jews are supposed to begin every day, and consequently their sabbaths, at the evening, in remembrance of the creation, as Christians generally begin their days and sabbaths with the morning, in memory of Christs resurrection.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23:32 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 {o} even unto even, shall ye celebrate your sabbath.
(o) Which contains a night and a day: yet they took it as their natural day.