Leviticus 23:27

Lev 23:27 Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.

Ver. 27. Also on the tenth day.] {See Trapp on "Lev 16:31"} Thus they were kept in sorrow five days, before they might keep their feast of joy. {Lev 23:34}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 23:27. Afflict your souls — With fasting and bitter repentance for all, and especially their national sins, among which, no doubt, God would have them remember their sin of the golden calf. For as God had threatened to remember it in after-times to punish them for it, so there was great reason why they should remember it to humble themselves for it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

23:27 The Day of Atonement was the most solemn day in the Israelite calendar and the only day of fasting (ch 16). The high priest made atonement for the corporate sin of the people, laying the theological foundation for the atonement made by Jesus Christ (Heb 9:11-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

By fasting and prayer.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 16:29-34). It is here only stated that the severest penalty was incurred by the violation of this day.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(27) Also on the tenth.—See Lev_16:29.

And ye shall afflict your souls.—That is, fast. (See Lev_16:29.)

And offer an offering.—See Num_29:8-11.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Also on the tenth day of this seventh month,.... Tisri, the same as before, answering to part of our September, and part of October:

there shall be a day of atonement; for all the sins of the year past; see Lev 16:29,

it shall be an holy convocation unto you: when they should be called together for the exercise of holy duties:

and ye shall afflict your souls; their souls, by repentance, contrition, and humiliation for sin, and their bodies by fasting; and, as the Targum of Jonathan paraphrases it,"by abstaining from eating and drinking, and the advantage of bathing and wiping, and the use of the bed and sandals;''hence called the fast, Act 27:9; See Gill on Lev 16:29,

and offer an offering made by fire unto the Lord; a burnt offering, of which see Num 29:8.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Also - Surely. On the special rites of the day, the tenth of Tisri, that is from the evening of the ninth day of the month to that of the tenth Lev 23:32, see Lev. 16.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CHAPTER XXIII.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Ye shall afflict your souls, with fasting, and bitter repentance for all, especially their national sins, among which no doubt God would have them remember their sin of the golden calf. For as God had threatened to remember it in after-times to punish them for it, Exo 32:34, so there was great reason why they should remember it to humble themselves for it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Afflict your souls - With fasting, and bitter repentance for all, especially their national sins, among which no doubt God would have them remember their sin of the golden calf. For as God had threatened to remember it in after times to punish them for it, so there was great reason why they should remember it to humble themselves for it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

atonement

The day of Atonement, Lev 23:26-32. The day is the same described in Leviticus 16, but here the stress is laid upon the sorrow and repentance of Israel. In other words, the prophetical feature is made prominent, and that looks forward to the repentance of Israel after her regathering under the Palestinian Covenant, Deu 30:1-10 preparatory to the second advent of Messiah and the establishment of the kingdom. See the connection between the "trumpet" in Joe 2:1 and the mourning which follows in verses Joe 2:11-15.

Also Zec 12:10-13 in connection with the atonement of Zec 13:1. Historically the "fountain" of Zec 13:1 was opened at the crucifixion, but rejected by the Jews of that and the succeeding centuries. After the regathering of Israel the fountain will be efficaciously "opened" to Israel.

atonement

(See Scofield "Exo 29:33").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

אך — The words אך and רק wherever they occur in Scripture have a limitative force; here the word implies: it (Yom Kippur) makes expiation for those who repent, but it does not make expiation for those who do not repent (אך... יום הכפורים הוא — in a limitative sense it is Yom Kippur) (Shevuot 13a; cf. Rashi on Exodus 34:7).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ACH’ (BUT) ON THE TENTH DAY OF THIS SEVENTH MONTH IS THE DAY OF ATONEMENT. “All expressions in the Torah of ach (but) and rak (only) indicate limiting qualifications, [and here the word ach indicates that the Day of Atonement] effects atonement ‘only’ for those who repent, but it does not effect atonement for those who do not repent.” This is Rashi’s language on the basis of the words of our Rabbis. And if so, the explanation of the verse is that on the first day of this month [Tishri] there will be for all of you a day of memorial of ‘t’ruah [a blowing of the quavering sound which signifies judgment], for you will all be judged then before Him, but for some of you [i.e., those who repent] there will be on the tenth day of this month a day of atonement. Thus the meaning of the word ach is like that of bilvad (“only,” “alone”). Similarly, Now therefore forgive, I pray thee, my son ‘ach’ (only) this once. So also, ‘harak ach b’Moshe’ means “has He indeed spoken ‘only’ with Moses?” Likewise, ‘Ach’ on the fifteenth day of the seventh month means “only on the fifteenth day [of Tishri] ye shall keep the feast of the Eternal seven days, not consecutively,” for the Festival-offering [brought by the individual] does not override the Sabbath [and therefore it cannot mean seven days consecutively]. In the same way you are to explain [the word ach] in all the commandments, in accordance with the tradition of our Rabbis. Similarly, ‘ach’ he is torn in pieces means [that Jacob said] that nothing else [could have happened to Joseph] except that he was torn in pieces. So also, For the children of Israel and the children of Judah ‘ach’ have done that which was evil in My sight from their youth; for the children of Israel have ‘ach’ provoked Me, means that they have done nothing else.But by way of the plain meaning of Scripture the word ach means achein (“surely”), [a word which is used] to authenticate something, [as in the following expressions]: ‘achein’ (surely) the thing is known; ‘achein’ (surely) ye shall die like men. And here it means, “Surely on the tenth day of the seventh month is the day of atonement,” the expression constituting a [Divine] assurance on the authenticity of the matter, Scripture stating: “On the first day of the month is the day of judgment, but indeed on the tenth of the month is the day of atonement, therefore you shall afflict your souls, and you shall do no manner of work.” Similarly, ‘ach’ (surely) thou art my bone and my flesh; ‘ach’ (surely) it is the king of Israel; ‘ach’ (surely) G-d is good to Israel, even to such as are pure in heart. So also is the meaning of the verse, ‘ach’ ye shall keep My Sabbaths which declares: “Now I have commanded you concerning the work of the Tabernacle, but surely My Sabbaths you shall keep forever.” So also in all cases [where the word ach is mentioned] it may be explained to you in this way, if you will understand them.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

Indeed, on the tenth. On the rest of the holy assemblies it is fitting to rejoice and enjoy oneself with food and drink as well, as it says (Nechemiah 8:10): “Go, eat fat foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our Lord.” Nonetheless, the tenth of the month is the Day of Atonement to confess and regret our sins. It is not a day of rejoicing and enjoyment but rather a day of affliction, as it says, “And you shall afflict yourselves and you shall bring a fire-offering,” which is the Kohein Godol’s offerings and the congregation’s offerings that come for atonement.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.