Leviticus 23:8

Lev 23:8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day [is] an holy convocation: ye shall do no servile work [therein].

Ver. 8. But ye shall offer an offering.] What these offerings must be, see Num 28:18; Num 28:24.

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 23:8. Ye shall offer — unto the Lord seven days — Every day of the seven was to have a sacrifice offered upon it, about which there are particular directions, Num 28:10-25; and the first and last days of the week’s festival were to be days of universal assembly for religious duties at the place of public worship.

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

The first day of the feast and the seventh were kept holy: in the rest they might work, except any feast were intermeddled, as the feast of unleavened bread, the fifteenth day, and the feast of sheaves the sixteenth day.

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

(8) But ye shall offer.—Better, and ye shall offer. In addition to the daily ordinary sacrifices, there were offered on this day, and on the following six days, two young bullocks, a ram, and seven lambs of the first year, with meat offerings for a burnt offering, and a goat for a sin offering (Num_28:19-23). Be sides these public sacrifices, there were the voluntary offerings which were made by every private individual who appeared before the Lord in Jerusalem (Exo_23:15; Deu_16:16), and which, according to the practice during the second Temple, consisted of (1) a burnt offering of not less in value than sixteen grains of corn; (2) a festive offering called chagigah, the minimum value of which was thirty-two grains of corn; and (3) a peace or joyful offering (Deu_27:7), the value of which was left to be determined by the good will of the offerer in accordance with Deu_27:7. These victims were offered with the ritual prescribed in Lev_3:1-5; Lev_7:16-18; Lev_7:29-34.

In the seventh day . . . ye shall do no servile work.—This was, in all respects, celebrated like the first, with the exception that it did not commence with the paschal meal. During the intervening days the people indulged in public amusements, as dances, songs, games, &c, to fill up the time in harmony with the joyful and solemn character of the festival. They were also allowed to irrigate dry land, dig watercourses, repair conduits, reservoirs, roads, &c.

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

8. an offering made by fire] The details of this offering are given in Num_28:2 ff.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But ye shall offer an offering made by, fire unto the Lord seven days,.... A burnt offering was to be offered unto the Lord on everyone of the seven days, which were two young bullocks, one ram, and seven lambs; besides a meat offering, and a goat for a sin offering, Num 28:19,

in the seventh day is an holy convocation, ye shall do no servile work therein; as on the first day, that was on account of the Israelites going out of Egypt; and this is said, on account of Pharaoh and his host being drowned on it; See Gill on Exo 12:16.

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

In fire. Septuagint, "holocausts," extraordinary ones, besides the daily burnt-offerings, Numbers xxviii. 19. --- More holy than the five intermediate days, on which servile work was allowed. In this and the former verse, more and most are not specified in the Hebrew and Septuagint. (Calmet)

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).

Seven days, the matter and manner whereof, see Num 28:18, &c.

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

8. Offering made by fire — See note on chap. Lev_1:9.

The seventh day — This is not the seventh day of the week but of the feast, which, since it must begin on a fixed day of the month, might fall on any day of the week.

Hence there might be three days of holy convocation in the passover week, one of which would be the creation or decalogue sabbath, and the other two the feast sabbaths, the first and seventh days.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

'והקרבתם אשה וגו‎‎ BUT YE SHALL OFFER A FIRE-OFFERING etc. — This is identical with the additional offerings due on the first day of Passover which are mentioned in the section of פנחס (Numbers 28:19). But why are these referred to here? In order to intimate that the additional offerings do not impede one another (i. e. that if a particular animal of these מוספים cannot be sacrificed, it is still lawful to bring the others) (Menachot 49a), because it states: —

‎'והקרבתם אשה לה‎ YE SHALL BRING THE FIRE-OFFERING OF THE LORD — bring it under any circumstances — if there are no bullocks available as prescribed, offer the prescribed rams; and if there are neither bullocks nor rams, offer the lambs (Sifra, Emor, Chapter 11 5).

שבעת ימים SEVEN DAYS — Wherever the term שבעת is used it is a noun (not a cardinal numeral), so that the words here mean a septaine of days (a period of seven days), in old French Similar is the meaning of all the expressions שמנת,ששת,חמשת,שלשת.

מלאכת עבדה [YOU SHALL DO NO] SERVILE WORK — Not even such labors as are regarded by you as an obligation and a necessity, the neglect of which involves loss of money, as, for instance, a matter that may become lost (that cannot be postponed without irretrievable loss). I understand this (that the above is the meaning of מלאכת עבדה) from Torat Cohanim (on.v 36 of this chapter), since it states there: I might think from what Scripture states (vv. 36, 37) כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ אֵלֶּה מוֹעֲדֵי‎ that‎ מלאכת עבדה is forbidden also on the intermediate days of Passover and Tabernacles (lit., the week-days of the festivals). Scripture, however, states, “it (the eighth day) is a festival and ye shall do no מלאכת עבדה” thus intimating that on a day which is not a festival such work is permitted. The intermediate days are not regarded as a festival and the rule is that דבר האבד may be attended to. Hence the very question: “may מלאכת עבדה be done on the intermediate days?”, implies that the term denotes דבר האבד.

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.

AND YE SHALL BRING AN OFFERING MADE BY FIRE UNTO THE ETERNAL SEVEN DAYS. Scripture is stating that all seven days [of Passover] should be a festival to bring an offering made by fire unto the Eternal, but not that they are all equally forbidden as far as doing work, like on the first and seventh days. He did not explain [here the precise nature of] the offering, since He is going to mention it in a special section dealing with all the offerings of the festivals, when it is His wish that they should be binding on the children of Israel, and as I have explained. And the interpretation of our Rabbis 10:5. is that [the intention of the verse here] is to state that we are to bring an offering under all circumstances, even if we do not have all the [required] Additional Offerings. This is a correct [explanation].

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.