The LORD
This phrase refers to Yahweh, the covenantal name of God revealed to Moses at the burning bush (Exodus 3:14). In Hebrew, it is represented by the Tetragrammaton YHWH, emphasizing God's eternal, self-existent nature. The use of "The LORD" here underscores the divine authority and holiness of the instructions that follow. It reminds us that the laws and festivals outlined in Leviticus are not mere human traditions but are divinely ordained, reflecting God's desire for His people to live in holiness and obedience.

also said
The phrase indicates a continuation of communication between God and Moses. The Hebrew root for "said" is "amar," which conveys not just speaking but also the intention and authority behind the words. This ongoing dialogue between God and Moses highlights the unique role of Moses as a mediator between God and the Israelites. It also emphasizes the importance of listening to God's voice, as His words are life-giving and foundational for the community's spiritual and social order.

to Moses
Moses is a central figure in the Pentateuch, serving as the leader, lawgiver, and prophet of Israel. His name, derived from the Hebrew "Mosheh," is traditionally understood to mean "drawn out," reflecting his rescue from the Nile River. Moses' role as the recipient of God's law underscores the importance of faithful leadership and obedience to God's commands. It also points to the necessity of having a mediator who can faithfully convey God's will to His people, a role ultimately fulfilled in Jesus Christ, the greater Moses (Hebrews 3:3).

(9) And the Lord spake unto Moses.--As the celebration of the sheaf of first-fruits formed no part of the original institution of the Passover (Exodus 12:1-20), and as the omer ritual could not be observed in the wilderness, where there was no sowing of corn, it is here enacted as a prospective part of the feast of unleavened bread, and hence is introduced by a separate formula.

Verses 9-14. - A second command is given on the subject of the Feast of Unleavened Bread respecting those ceremonies which were only to be made use of when the Israelites had reached Canaan. It has reference to the second day of Unleavened Bread, which is called the morrow after the sabbath, the first day of the feast being meant by the sabbath, on whatever day of week it may have occurred. It was on this second day that the presentation of the first or wave sheaf of barley took place, according to the command, Ye shall bring a sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. Which command was fulfilled in the following manner. "Already, on the 14th of Nisan, the spot whence the first sheaf was to be reaped bad been marked out by delegates from the Sanhedrim, by tying together in bundles, while still standing, the barley that was to be cut down. Though for obvious reasons it was customary to choose for the purpose the sheltered Ashes valley across Kedron, there was no restriction on that point, provided the barley had grown in an ordinary field - of course in Palestine itself - and not in garden or orchard land, and that the soil had not been manured nor yet artificially watered. When the time for cutting the sheaf had arrived, that is, on the evening of the 15th of Nisan (even though it was a sabbath)just as the sun went down, three men, each with a sickle and basket, formally set to work. But in order clearly to bring out all that was distinctive in the ceremony, they first asked of the bystanders three times each of these questions: 'Has the sun gone down?' 'With this sickle?' 'Into this basket?' ' On this sabbath?' (or first Passover day); and lastly, 'Shall I reap?' Having been each time answered in the affirmative, they cut down barley to the amount of one ephah, or ten omers, or three seahs, which is equal to about three pecks and three pints of our English measure. The ears were brought into the court of the temple" (Edersheim, 'Temple Service'). The sheaf composed of these ears (for the Authorized Version is right in considering that it is the sheaf, and not the omer of flour made out of the ears of barley, that is meant by עֹמֶר, though Josephus and the Mishna take it the other way) was on the following day waved by the priests before the Lord, in token of its consecration, and through it, of the consecration of the whole barley crop to the Lord. With it was offered the burnt offering of a lamb, a meat offering double the usual quantity, and a drink offering. This passage and verses 18 and 37, are the only places in the Book of Leviticus where the drink offering is mentioned. Until the waving of the sheaf, neither bread nor parched corn, nor green ears, that is, no grain in any form, might be eaten. We may imagine how delicacies made of the new flour would at once appear in the streets as soon as the sheaf had been waved.

Parallel Commentaries ...


And the LORD
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

said
וַיְדַבֵּ֥ר (way·ḏab·bêr)
Conjunctive waw | Verb - Piel - Consecutive imperfect - third person masculine singular
Strong's 1696: To arrange, to speak, to subdue

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Moses,
מֹשֶׁ֥ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver


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OT Law: Leviticus 23:9 Yahweh spoke to Moses saying (Le Lv Lev.)