Firstfruits: The Sheaf Waved on the Third Day
Week 5 of 6 in The Spring Feasts, for Easter · next: Weeks: Fifty Days to Pentecost
Firstfruits is the third of the seven appointed times of Leviticus 23. Passover is "a
memorial day" for the exodus (Exodus 12:14), and Booths recalls the wilderness (Leviticus 23:43).
Firstfruits is given no memory to keep. It has a farmer, a handful of barley, and a prohibition:
until this sheaf is waved, nobody eats.
That prohibition is the point. The sheaf releases the harvest. And when Paul reaches for one word to say what the resurrection of Jesus did, he reaches for this feast's word.
In one sentence: God made Israel's whole harvest wait on one sheaf lifted before Him "on the day after the Sabbath," and Paul names the risen Jesus by that offering's own word, ἀπαρχή, so His resurrection is the first sheaf of a harvest that includes you.
Key Takeaways
(This section follows the Key Takeaways format — see that page for what each part is for.)
Types & Prophecy
- Type. The sheaf is the pattern, and the New Testament names it. The Septuagint calls the offering of Leviticus 23:10 an ἀπαρχή (aparchē, G536, "firstfruits"), and Paul applies that noun to Christ twice in four verses: "Christ has been raised from the dead, the firstfruits of those who have fallen asleep" (1 Corinthians 15:20, ESV). The statute makes three things explicit. The offering is first, it is the same crop as the rest, and until it is presented the harvest may not be touched (Leviticus 23:14).
- The day. Leviticus 23:11 dates the waving "on the day after the Sabbath." Firstfruits and Weeks are the only feasts in the chapter given no day of the month, and what "the Sabbath" means here was disputed before the time of Jesus. On this site's reconstruction of AD 33, the two main readings land on the same Sunday, the day the tomb was found empty.
Lessons about Jesus
- He is the sheaf, by name. Paul calls Him ἀπαρχή, the word the Greek Old Testament uses for the sheaf at Leviticus 23:10.
- His resurrection opens a harvest. "Christ the firstfruits, then at his coming those who belong to Christ" (1 Corinthians 15:23, ESV). God raised Jesus as the first of a resurrection He means to complete in everyone who belongs to Him.
- He used the same picture of Himself. "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit" (John 12:24, ESV).
Memory verses
✝️ Leviticus 23:14 (ESV)
14 And you shall eat neither bread nor grain parched or fresh until this same day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your dwellings.
✝️ 1 Corinthians 15:20 (ESV)
20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep.
Be Transformed
- Think. Your resurrection is as certain as His. A sheaf was waved over a field that was going to be reaped, and God raised Jesus as the first of "those who belong to Christ" (1 Corinthians 15:23, ESV).
- Attitude. Leviticus 23:14 kept the whole harvest unopened until the first of it was given. Consider what you treat as yours to spend before God has had any of it: time and attention as readily as money.
- Do. Name one thing you now give God out of what is left over, your time, your attention or your money, and move it to the front of your week, as Israel brought the first sheaf before eating any of the harvest (Leviticus 23:10, 14).
Prayer
Father, you asked Israel for the first of the harvest before any of it was eaten, and you raised your Son Jesus as the firstfruits of a harvest you will gather completely. Thank you that His rising is a promise with my name in it: because He was raised, my body will be raised too.
Teach me the order you keep: the first to you, and the rest received back as a gift. Where I hold things back until they feel safe, give me the confidence of a farmer waving one sheaf over a field he has not yet cut.
In Jesus' name. Amen.
Study outline
- What the statute actually commands. Leviticus 23:9-14: one sheaf of barley, waved, and nothing eaten until it is.
- The first one ever kept. Joshua 5, where the manna stops and Israel eats the land's grain.
- "On the day after the Sabbath" and AD 33. The disputed date, the Septuagint's two renderings of it, and the crucifixion year in which the main readings agree.
- Christ the firstfruits and what the firstfruits guarantees. Paul's use of ἀπαρχή in 1 Corinthians 15 and in his other letters.
- Discussion questions. Six, for a group or on your own.
What the statute actually commands
✝️ Leviticus 23:9-11 (ESV)
9 And the LORD spoke to Moses, saying, 10 "Speak to the people of Israel and say to them, When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, 11 and he shall wave the sheaf before the LORD, so that you may be accepted. On the day after the Sabbath the priest shall wave it.
Four things bear on any typology built from it.
It is one sheaf. The Hebrew is עֹמֶר (omer, H6016), "a bundle of stalks of grain that could be held in one's hand," as the NIV Biblical Theology Study Bible glosses it at verse 11. The quantity is nominal. What is offered is the harvest's precedence: the first of it, before any is used.
It is barley. The CSB Ancient Faith Study Bible footnotes verse 10 simply "= the barley harvest," and the NIV Biblical Theology Study Bible makes the agricultural point: barley ripens first in the spring and wheat some weeks later, which is why the grain offering of the later feast at Leviticus 23:16 is a different crop. Ruth 1:22 and 2:23 mark the same order, from "the beginning of barley harvest" to "the end of the barley and wheat harvests." So Firstfruits sits at the front edge of the harvest year.
The name "firstfruits" covers two feasts. This barley sheaf is one. But Numbers 28:26 calls the Feast of Weeks — Pentecost, fifty days later — "the day of the firstfruits, when you offer a grain offering of new grain to the LORD," and Exodus 34:22 calls that same feast "the firstfruits of wheat harvest." Two crops, two dates, one name, and a reader who looks the term up in a concordance will find both. This study is about the first of them, the barley sheaf of Leviticus 23:9-14, which is the one Paul reaches for at 1 Corinthians 15:20.
The verb is "wave," and it describes a gesture. נוּף (nuph, H5130) occurs twice in verse 11 alone. The NKJV Cultural Backgrounds Study Bible describes the tenuphah at Leviticus 7:30 as an offering "lifted up toward the heavens in presentation and dedication to God and then lowered into the hands of the priest."
Nothing may be eaten until it is done.
✝️ Leviticus 23:14 (ESV)
14 And you shall eat neither bread nor grain parched or fresh until this same day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your dwellings.
A standing, ripe field was legally untouchable until one sheaf of it had been lifted before the LORD. The offering is the condition on which the harvest becomes available at all. God placed Himself at the front of Israel's harvest. The land was His gift, "the land that I give you" (Leviticus 23:10, ESV), and the first of its yield went back to Him before His people ate.
The first one ever kept
The statute begins "when you come into the land," so it could not be obeyed in the wilderness. Joshua records the first spring Israel could keep it:
✝️ Joshua 5:10-12 (ESV)
10 While the people of Israel were encamped at Gilgal, they kept the Passover on the fourteenth day of the month in the evening on the plains of Jericho. 11 And the day after the Passover, on that very day, they ate of the produce of the land, unleavened cakes and parched grain. 12 And the manna ceased the day after they ate of the produce of the land. And there was no longer manna for the people of Israel, but they ate of the fruit of the land of Canaan that year.
Joshua does not mention the sheaf. What it records is the first eating of "parched grain," the very food Leviticus 23:14 had forbidden until the sheaf was waved, so the offering is implied by the statute and left unnarrated. The NKJV Cultural Backgrounds Study Bible reads it the same way: the barley sheaf offered at Passover, and the produce eaten the following day. The sequence in Joshua is exact: Passover, then the produce of the land, then the manna stops.
What ends here is the food that came down from heaven; what begins is the food that comes up out of the ground. The wilderness provision was daily, external and temporary. The land's harvest is seasonal, cultivated, and permanent — and it opens with a sheaf lifted before God. Whatever else Firstfruits means, its debut in the story is the day Israel stopped being fed and started reaping.
"On the day after the Sabbath" — the disputed date
This phrase decides whether Firstfruits is always a Sunday or always Nisan 16, and it has been argued over for more than two thousand years. The text does not settle it.
There is no textual variant. The Hebrew at Leviticus 23:11 is מִמָּחֳרַת הַשַּׁבָּת (mimmochorath hashabbat), "from the morrow of the sabbath," and the identical phrase recurs at 23:15. The Samaritan Pentateuch reads with the Masoretic Text at both verses, and the Qumran Leviticus scroll 4Q24 attests verse 11 including this phrase. The dispute is over interpretation, and both readings are ancient.
| Reading | Takes hashabbat as | Firstfruits falls on | Held by |
|---|---|---|---|
| Festival | Nisan 15, the rest day that opens Unleavened Bread (Leviticus 23:7) | Nisan 16, any weekday | Pharisees, and later rabbinic Judaism |
| Weekly | the ordinary seventh-day Sabbath | always a Sunday | The Boethusians, a party close to the Sadducees |
The Mishnah records the dispute. The sheaf was reaped with public ceremony, even when the evening fell on a Sabbath, to refute the Boethusians, who held that the omer was not reaped at the close of the festival day (Mishnah Menahot 10:3, paraphrased from the Hebrew).
The Septuagint renders the phrase two ways. At Leviticus 23:11 the Greek reads τῇ ἐπαύριον τῆς πρώτης — "on the morrow of the first," which is the festival reading, written into the translation. Four verses later, rendering the same Hebrew phrase, it reads ἀπὸ τῆς ἐπαύριον τῶν σαββάτων — "from the morrow of the sabbaths."
One phrase, two renderings, in one chapter, by translators working centuries before the Christian era. The ambiguity is older than both the church and the rabbis. The NIV Biblical Theology Study Bible finds the phrase open even among those who take it as a weekly Sabbath — the Sabbath inside the week of Unleavened Bread, or the one at its end — and adds that "the ambiguity may be intentional to allow for variations in the ripening of the crops from year to year."
Joshua 5:11 sharpens the question without settling it. Israel "kept the Passover on the fourteenth day of the month", and "the day after the Passover, on that very day, they ate of the produce of the land, unleavened cakes and parched grain" (Joshua 5:10-11, ESV). Numbers 33:3 calls the fifteenth "the day after the Passover", and Leviticus 23:14 forbids parched grain until the sheaf is waved. On the weekly reading Joshua fits if the fourteenth fell on a Sabbath that year, so that the fifteenth was its morrow. On the festival reading it fits only if "the Passover" in Joshua means the festival day of the fifteenth, so that its morrow was the sixteenth. Joshua does not say which.
This study does not adjudicate it. The Sunday reading is the one a Christian typology would prefer, which makes it exactly the reading to be careful about accepting on convenience. The next section shows the typology does not need it.
Why the dispute did not matter in AD 33
On the reconstruction Chronology Anchors reaches, Nisan 14 in the year of the crucifixion was Friday 3 April AD 33. Lay the two readings side by side on that week:
| Hebrew date | Day | What it was |
|---|---|---|
| Nisan 14 | Friday | Passover / the Preparation — the crucifixion |
| Nisan 15 | Saturday | the first day of Unleavened Bread, a rest day — and the weekly Sabbath |
| Nisan 16 | Sunday | the empty tomb, "toward the dawn of the first day of the week" (Matthew 28:1, ESV) |
Nisan 15 fell on the weekly Sabbath that year. So the two readings collapse into one:
- On the festival reading, the sheaf is waved the day after Nisan 15 — Sunday.
- On the weekly reading, the sheaf is waved the day after the seventh-day Sabbath — and that Sabbath is Nisan 15, so again Sunday.
Both reckonings put the wave offering on the day the tomb was found empty. In most years the two part company and the calendar has to choose. In that year it did not have to, because the festival rest day and the weekly Sabbath were the same day. That also fits John's note that "that Sabbath was a high day" (John 19:31, ESV): a feast day fell on the weekly Sabbath. That is the usual reading of John's phrase; Three Days and Three Nights weighs the case for a separate festival Sabbath.
This is the study's central observation, and it has limits. It does not prove the crucifixion was in AD 33; that argument runs on Luke 3:1 and the Passovers John records, and is made elsewhere. What it shows is that given that reconstruction, the resurrection lands on Firstfruits without the study needing to settle a dispute the sources never settled. It covers the two readings in the table. On the reading that waits for the Sabbath at the end of the festival week, the sheaf falls a week later.
(A caution on the other side of the ledger: the ESV Study Bible's festal chart dates Firstfruits to "16th of first month" without flagging the dispute at all — it simply adopts the festival reading. It is a reminder that a chart is a set of decisions with the reasoning removed.)
Christ the firstfruits
✝️ 1 Corinthians 15:20-23 (ESV)
20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.
The link is a shared word. The Septuagint's Leviticus 23:10 offers δράγμα ἀπαρχὴν τοῦ θερισμοῦ ὑμῶν — "a sheaf, the firstfruits of your harvest." Paul's word at 1 Corinthians 15:20 and 23 is that same ἀπαρχή. He uses the technical noun of the offering, to readers whose Greek Bible used it of this feast.
The commentaries give it as a foretaste; the statute gives it as a release. The ESV Study Bible glosses ἀπαρχή as "a first sample of an agricultural crop that indicates the nature and quality of the rest," and the Cultural Backgrounds volumes as the guarantee that "once the harvest had begun, the rest of the harvest was certain." Both are true and both are less than Leviticus 23:14 says. The sheaf does not merely indicate the harvest — until it is waved, the harvest cannot be eaten. Read back into Paul, "Christ the firstfruits" says more than that His resurrection body previews ours. It says the rest of the harvest was legally in the field until He was lifted up, and is now available.
On that Sunday in Jerusalem, on the reconstruction above, a priest lifted a handful of barley in the temple and waved it before the LORD. Outside the city wall, a man named Jesus walked out of a grave. The offering that made a nation's harvest lawful to eat and the event that makes your resurrection certain happened on the same day. God kept His own calendar: the sheaf He commanded at Sinai and the Son He raised met on one day. The sheaf was a promise about Him, and He is the promise about you.
"Each in his own order" is the sequence the feast already taught. ἀπαρχή makes no sense as a solitary category — a first requires a second. Paul argues through the chapter that denying the general resurrection while affirming Christ's is incoherent, and the feast runs on the same logic: nobody waves a sheaf over a field they do not intend to reap. "In Christ shall all be made alive" (1 Corinthians 15:22, ESV). Your union with Him is your share in His harvest.
What the firstfruits guarantees
ἀπαρχή occurs nine times in the New Testament, seven of them in Paul. The other occurrences fill out what the guarantee covers.
- Our own bodies. "We ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies" (Romans 8:23, ESV). The Holy Spirit is Himself a firstfruits — a first instalment of the same life as what is coming.
- A people. "Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures" (James 1:18, ESV). James writes to "the twelve tribes in the Dispersion" (James 1:1, ESV), and the harvest picture turns: believers born again by the word stand in the sheaf's place.
- The redeemed. In Revelation the 144,000 "have been redeemed from mankind as firstfruits for God and the Lamb" (Revelation 14:4, ESV): a first company offered to God out of a larger harvest.
- Israel. "If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches" (Romans 11:16, ESV). Paul is citing a statute: Numbers 15:20-21 commands that "of the first of your dough you shall present a loaf as a contribution." Same logic as the sheaf — a consecrated first, and the whole lump holy because of it.
The pattern holds across all of them: a first that is part of what follows, offered to God, and securing the rest. It is why the New Testament can also call Jesus "the firstborn from the dead" (Colossians 1:18, ESV) and "the firstborn of the dead" (Revelation 1:5, ESV). Both titles say first of more.
The rest of the harvest receives a body like His. We Shall All Be Changed draws that body from 1 Corinthians 15, the seed sown and the plant God gives, and At Home with the Lord shows where the believing dead wait for it, with the sheaf and the harvest set out on Larkin's chart of the underworld.
Discussion questions
- The language. The Septuagint calls the sheaf of Leviticus 23:10 an ἀπαρχή, and Paul uses that exact noun of Christ. What does reaching for the offering's technical term claim that a general harvest metaphor would not?
- The text in its context. Leviticus 23:14 kept a ripe field untouched until one sheaf had been waved. What would that wait have asked of a farmer whose family needed the grain?
- Deeper in Scripture. In Joshua 5:10-12 the manna stops the day after Israel eats the land's produce. What changes about the way God provides for His people?
- The hard part. The Septuagint renders the same Hebrew phrase two different ways at Leviticus 23:11 and 23:15, and the question was never settled afterward. How should a reader hold a text whose own earliest translators disagreed about what it meant?
- Prophecy, and Christ. Paul says the resurrection of Christ and the resurrection of believers stand or fall together (1 Corinthians 15:12-23). Why might someone want to affirm the first while quietly doubting the second?
- Be transformed. Firstfruits was offered before the harvest was counted. Where does that order — first to God, then the remainder — actually cost something in your week?
Group study sheet for a 40-minute group: two A4 sheets, or one with the guided path
The point, the passage, the questions and the response, from this study. Print on both sides of two A4 sheets, flipping on the long edge. While this block is open, printing the page prints the sheet; close it to print the study.
Firstfruits: The Sheaf Waved on the Third Day
Leviticus 23:9-14The point God made Israel's whole harvest wait on one sheaf lifted before Him "on the day after the Sabbath," and Paul names the risen Jesus by that offering's own word, ἀπαρχή, so His resurrection is the first sheaf of a harvest that includes you.
Ask: what comes to mind when you hear Firstfruits
? Hear a few answers before anyone reads.
Leviticus 23:9-14 9And the LORD said to Moses, 10“Speak to the Israelites and say, ‘When you enter the land that I am giving you and you reap its harvest, you are to bring to the priest a sheaf of the firstfruits of your harvest. 11And he shall wave the sheaf before the LORD so that it may be accepted on your behalf; the priest is to wave it on the day after the Sabbath. 12On the day you wave the sheaf, you shall offer a year-old lamb without blemish as a burnt offering to the LORD, 13along with its grain offering of two-tenths of an ephah of fine flour mixed with oil—a food offering to the LORD, a pleasing aroma—and its drink offering of a quarter hin of wine. 14You must not eat any bread or roasted or new grain until the very day you have brought this offering to your God. This is to be a permanent statute for the generations to come, wherever you live.
Also read:
Firstfruits: The Sheaf Waved on the Third Day
- What the statute actually commands. Leviticus 23:9-14: one sheaf of barley, waved, and nothing eaten until it is.
- The first one ever kept. Joshua 5, where the manna stops and Israel eats the land's grain.
- "On the day after the Sabbath" and AD 33. The disputed date, the Septuagint's two renderings of it, and the crucifixion year in which the main readings agree.
- Christ the firstfruits and what the firstfruits guarantees. Paul's use of ἀπαρχή in 1 Corinthians 15 and in his other letters.
Firstfruits: The Sheaf Waved on the Third Day
1The language. The Septuagint calls the sheaf of Leviticus 23:10 an ἀπαρχή, and Paul uses that exact noun of Christ. What does reaching for the offering's technical term claim that a general harvest metaphor would not?
2The text in its context. Leviticus 23:14 kept a ripe field untouched until one sheaf had been waved. What would that wait have asked of a farmer whose family needed the grain?
3Prophecy, and Christ. Paul says the resurrection of Christ and the resurrection of believers stand or fall together (1 Corinthians 15:12-23). Why might someone want to affirm the first while quietly doubting the second?
4Deeper in Scripture. In Joshua 5:10-12 the manna stops the day after Israel eats the land's produce. What changes about the way God provides for His people?
5The hard part. The Septuagint renders the same Hebrew phrase two different ways at Leviticus 23:11 and 23:15, and the question was never settled afterward. How should a reader hold a text whose own earliest translators disagreed about what it meant?
Firstfruits: The Sheaf Waved on the Third Day
6Be transformed. Firstfruits was offered before the harvest was counted. Where does that order — first to God, then the remainder — actually cost something in your week?
- Think. Your resurrection is as certain as His. A sheaf was waved over a field that was going to be reaped, and God raised Jesus as the first of "those who belong to Christ" (1 Corinthians 15:23, ESV).
- Attitude. Leviticus 23:14 kept the whole harvest unopened until the first of it was given. Consider what you treat as yours to spend before God has had any of it: time and attention as readily as money.
- Do. Name one thing you now give God out of what is left over, your time, your attention or your money, and move it to the front of your week, as Israel brought the first sheaf before eating any of the harvest (Leviticus 23:10, 14).
And you shall eat neither bread nor grain parched or fresh until this same day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your dwellings.
Leviticus 23:14 (ESV)Father, you asked Israel for the first of the harvest before any of it was eaten, and you raised your Son Jesus as the firstfruits of a harvest you will gather completely. Thank you that His rising is a promise with my name in it: because He was raised, my body will be raised too.
Teach me the order you keep: the first to you, and the rest received back as a gift. Where I hold things back until they feel safe, give me the confidence of a farmer waving one sheaf over a field he has not yet cut.
In Jesus' name. Amen.
Firstfruits: The Sheaf Waved on the Third Day
Leviticus 23:9-14Open Ask: what comes to mind when you hear Firstfruits
? Hear a few answers before anyone reads.
Read it aloud Leviticus 23:9-14
1The language. The Septuagint calls the sheaf of Leviticus 23:10 an ἀπαρχή, and Paul uses that exact noun of Christ. What does reaching for the offering's technical term claim that a general harvest metaphor would not?
2The text in its context. Leviticus 23:14 kept a ripe field untouched until one sheaf had been waved. What would that wait have asked of a farmer whose family needed the grain?
3Prophecy, and Christ. Paul says the resurrection of Christ and the resurrection of believers stand or fall together (1 Corinthians 15:12-23). Why might someone want to affirm the first while quietly doubting the second?
4Deeper in Scripture. In Joshua 5:10-12 the manna stops the day after Israel eats the land's produce. What changes about the way God provides for His people?
5The hard part. The Septuagint renders the same Hebrew phrase two different ways at Leviticus 23:11 and 23:15, and the question was never settled afterward. How should a reader hold a text whose own earliest translators disagreed about what it meant?
6Be transformed. Firstfruits was offered before the harvest was counted. Where does that order — first to God, then the remainder — actually cost something in your week?
- Think. Your resurrection is as certain as His. A sheaf was waved over a field that was going to be reaped, and God raised Jesus as the first of "those who belong to Christ" (1 Corinthians 15:23, ESV).
- Attitude. Leviticus 23:14 kept the whole harvest unopened until the first of it was given. Consider what you treat as yours to spend before God has had any of it: time and attention as readily as money.
- Do. Name one thing you now give God out of what is left over, your time, your attention or your money, and move it to the front of your week, as Israel brought the first sheaf before eating any of the harvest (Leviticus 23:10, 14).
Firstfruits: The Sheaf Waved on the Third Day
The point God made Israel's whole harvest wait on one sheaf lifted before Him "on the day after the Sabbath," and Paul names the risen Jesus by that offering's own word, ἀπαρχή, so His resurrection is the first sheaf of a harvest that includes you.
References & Recommended Reading
Original-language sources (queried in this project's own reference database):
- Westminster Leningrad Codex with MACULA Hebrew morphology — עֹמֶר, רֵאשִׁית (reshith, H7225) and נוּף at Leviticus 23:10-11.
- Brenton Septuagint — the divergent renderings at Leviticus 23:11 (τῆς πρώτης) and 23:15 (τῶν σαββάτων), and ἀπαρχή at 23:10.
- MACULA Greek Linguistic Datasets (Clear Bible) — the nine New Testament occurrences of ἀπαρχή.
- Samaritan Pentateuch and Dead Sea Scrolls 4Q24 (Leviticus) — both attesting מִמָּחֳרַת הַשַּׁבָּת with the Masoretic Text, which is what shows the dispute to be interpretive rather than textual.
- Mishnah Menahot 10:3 — the reaping of the omer and the dispute with the Boethusians, read in
the Hebrew (Torat Emet) via
references/build/sefaria.py; Sefaria's CC0 English bracket for the Boethusian view reverses it, so the study paraphrases from the Hebrew.
Translations quoted. ESV throughout, except where the Septuagint or Hebrew is given directly. See Bible Translations & Source Texts and copyright.
Commentary.
- ESV Study Bible (Crossway) — notes on Leviticus 23:9-14 and 1 Corinthians 15:20, and the festal chart that dates Firstfruits to Nisan 16.
- NIV Biblical Theology Study Bible (Zondervan) — notes on Leviticus 23:10 (barley, and the harvest order in Ruth) and 23:11 (the sheaf, and the ambiguity of the date formula).
- NIV / NKJV Cultural Backgrounds Study Bible (Zondervan) — the tenuphah gesture at Leviticus 7:30, the barley sheaf at Joshua 5:11, and "firstfruits" at 1 Corinthians 15:20.
- CSB Ancient Faith Study Bible (Holman) — footnote identifying the crop at Leviticus 23:10.
On this site.
- The Appointed Times — the series overview: all seven feasts of Leviticus 23, and what the New Testament says Jesus fulfilled.
- Three Days and Three Nights — the interval this feast closes, and where the Leviticus 23 sequence is set out alongside Passover and Unleavened Bread.
- We Shall All Be Changed — the body the harvest receives, from 1 Corinthians 15:35-58.
- At Home with the Lord — where the believing dead wait between death and the harvest.
- Chronology Anchors — where the AD 33 reconstruction used above is argued.
- The Zadok Calendar — the 364-day priestly calendar, on which every appointed time falls on the same weekday every year, so the ambiguity above is settled by construction rather than by argument. Which weekday still depends on which reading of Leviticus 23:11 is taken: with 1 Nisan always a Wednesday, the festival reading puts the sheaf on a Thursday and the weekly-Sabbath reading on a Sunday.