Leviticus Study Notes

1:1 The tabernacle of the congregation refers to the tent erected under Moses' supervision at Sinai (Exod. 40), not the temporary tent used only for communication (Exod. 33:7). Moses must have stood outside the tent (Exod. 40:34-35), although later he with Aaron would enter once again (Lev. 9:23). The period from the building of the structure to the departure from Sinai was about 48 days (Exod. 40:2; Num. 10:11), which included all the events of Leviticus and the preparations for departure in Num. 1:1–10:10.

1:2 Bring (Hb qarav) an offering (Hb qorban) is technical jargon describing any gift presented to the Lord ("Corban" in Mark 7:11). Cattle (Hb behemah) is the general term for domesticated cattle and sheep, as distinguished from the birds (v. 14).

1:3 The burnt offering (Hb 'olah) is the first of the five regular offerings: burnt, meat, peace, sin, and trespass. The first three offerings were voluntary gifts and the last two were required. The burnt offering was for the general (nonspecific) sinfulness of the offerer. The term 'olah means "an ascending" (Hb 'alah; "to ascend"), referring probably to the rising smoke of the burning animal. The burnt offering was also known as the "whole burnt offering" because it was totally consumed on the altar (v. 9), except the hide (7:8), expressing the person's total dedication to God. Since it was so commonly associated with the altar of sacrifice, the altar itself was sometimes called "the altar of the burnt offering" (4:7).

Him . . . he refers to the layman, not the priests, who are identified as "Aaron's sons" (v v. 5,7,11). The male without blemish from cattle was considered culturally as the most valued and thus appropriate as the most costly offering made to God (22:22-24; Mal. 1:13-14; 1 Pet. 1:19).

1:4 By putting his hand upon the head, the layperson symbolically transferred guilt or identified with the fate of the victim (16:21). The result was to make atonement (Hb kapper), which meant appeasement (propitiation) with God (Gen. 32:20) by removing (expiation) sin and impurities (Day of Atonement, Lev. 16:30; 23:28; "propitiation," Rom. 3:25; Heb. 9:25).

1:5 The offerer himself slit the bull's throat (2 Kings 10:7; Talmud), and the priest sprinkled the blood round about upon the altar, signifying that the animal's life belonged to God. Before the Lord identified multiple locations: the entrance to the courtyard (4:4,14), the altar area inside the courtyard (4:18), the curtain inside the tent that separated the holy place from the most holy place where the altar of incense stood (4:6-7), and the furniture in the holy place (24:3,6).

1:6 The skinning provided the gift of the hide for the priest (7:8).

1:9 Washing the internal organs and legs removed filth, making the sacrifice ritually fit for God. An offering made by fire is the traditional translation, but it may be generally "a food offering." Sweet savour is a frequent expression meaning the Lord accepted the gift (v v. 13,17; Gen. 8:21; Exod. 29:18); fragrant incense (Exod. 30:7; Lev. 4:7; 16:12) explains the agreeable smell that masked the odor of the burning corpse. The Greek translation of the OT (osme euodias) also describes the sacrifice of Christ (Eph. 5:2) and Christian giving (Php. 4:18).

1:11 Sheep were the most common burnt offering. The north side of the altar was especially for the flock (also sin offering, 4:24,29,33), perhaps because less space was needed for them than cattle, which were slaughtered "before the Lord," that is, on the larger east side facing the entrance to the tent of meeting (1:5).

1:14 Easily domesticated, numerous, and affordable for the poor, these two species of fowls were common offerings (5:7; 12:8; 14:21-22; cp. Gen. 15:9). Mary offered birds at Jesus' birth for her purification (Luke 2:22-24).

1:15-17 The blood was too meager to be caught in a receptacle; nevertheless, proper disposal (i.e., squeezing it out, Judg. 6:38) was necessary to show that the life belonged to God (Lev. 17:10-17). The place of the ashes (lit "fat" because of animal fat deposits) was east of the altar; a priest cleaned off the altar each morning and took the ash heap outside the camp to purge the refuse from God's sight (6:10-11).

2:1 By the meat offering (or grain offering) the worshipper acknowledged God as the source of provision and prosperity. The Hebrew word minchah has the general meaning of gift (cp. Gen. 32:13) and could refer to grain or animal offerings (Gen. 4:3-5), or "sacrifices" in general (Isa. 19:21). It was grain derived from wheat that produced a fine, white flour (Exod. 29:2). This offering could be offered in raw, cooked, ground (into flour), and baked forms. Typically, it accompanied animal offerings (Lev. 7:12-13; 14:20; Num. 28:4-15), but it could be presented independently (Lev. 5:11; 7:12-14). For the very poor it was offered in place of a bird offering (5:11). The priests relied largely on grain offerings for their daily sustenance (2:3,10).

Frankincense, a white resin of pleasant fragrance, was widely valued in the ancient world (Matt. 2:11). Tabernacle worship required its pure form in the incense for anointing (Exod. 30:34) and the bread loaves (Lev. 24:7). Although frankincense typically accompanied meat offerings, it was specifically prohibited in cases of offerings for sin and jealousy (5:11; Num. 5:15). Its association with joy may explain its customary use (SS. 3:6; 4:14; Isa. 60:6; Jer. 17:26).

2:2 The memorial portion, given to God, was a representative handful of the treated flour and all of the frankincense (v. 16).

2:3,10 What the priests, as consecrated persons, consumed was considered the thing most holy (lit "holy of holies," i.e., "especially holy," Exod. 30:29); only a ritually clean priest could eat the holiest part and only in a ritually clean place (probably near the altar).

2:11 Leaven (yeast) had a corrupting influence and thus could symbolize evil (Mark 8:15; 1 Cor. 5:8). Perhaps honey was prohibited because it was used in pagan rites.

2:12-14 Yeast and honey could be offered as firstfruits although not burned on the altar (23:17). Firstfruits, the first portion of the harvest, were viewed as the choice part that belonged to God as the source of all blessing (Feast of Harvest, 23:10; Exod. 23:16; 34:26; 1 Cor. 15:20). The permanent quality of salt indicates the eternality of the relationship between the Lord and His people (Num. 18:19). Green ears describes the first ripening heads of grain, indicating the first and best produce (Exod. 23:19; 2 Cor. 8:5; 9:7). Corn is a generic term for small grains, such as wheat, barley, and spelt.

3:1 The three kinds of peace offering were thanksgiving, votive, and freewill (7:11-21). The peace offering signified communion between the worshipper and God (9:18,21; 23:19; Num. 6:18) because it was the only sacrifice in which the worshipper ate the shared meal with the priests (Lev. 7:31-35). Guests of the offerer—including his household, Levites, and the poor—were part of the communal meal (Deut. 12:7,12,18; 26:12-13; Ps. 22:25-26). Shared meals characterized the life of the early church (Acts 2:46). That the daily burnt offering preceded the peace offering conveyed the importance of atonement as the basis for fellowship with God (Lev. 3:5; 6:12), which Christ provided for the church (Rom. 5:1; 1 John 1:3). Because the peace offering required a valuable contribution by the worshipper, it is also vital for fellowship with Christ (Php. 3:10; 2 Tim. 1:8; 1 Pet. 4:13).

3:3-4 The rationale for restricting the fat is not stated, except that the fat was the prerogative of God (Isa. 43:24; Ezek. 44:7). The fat was considered the best part of an animal (Gen. 4:4; 45:18; Isa. 34:6) and was associated with robust power (2 Sam. 1:22; Isa. 10:27). Fat was especially associated with the peace offering (1 Kings 8:64; 2 Chron. 7:7). Figuratively, the kidneys conveyed a person's feelings and inner thoughts (or "reins"; often parallels "heart," Ps. 73:21), and both the liver and kidneys were vital to physical life (Job 16:13; Prov. 7:23).

3:9 The rump refers to the tail of the broad-tail sheep, which was reputed to be a heavy fat organ weighing from five to fifteen pounds (Herodotus; Geikie, ca 1887).

3:11 Identifying the animal sacrifice as a food offering occurs here in connection with the peace offering that could be eaten (v. 16; 21:8; Num. 28:2). Since the Hebrews did not conceive of God as fed by the sacrifice (Ps. 50:12-13), the offering requires a different explanation, perhaps as a metaphorical allusion to the worshipper sharing in a meal with the Lord.

3:12 The goat is distinguished from the sheep (unlike the burnt offering, 1:10) because of the special feature of the fat in sheep.

3:16b-17 The fat that was removed from a sacrifice at the altar (Ezek. 44:7) belonged to the Lord, but not necessarily the fat of animals for the common table. The fat of nonsacrificed animals and birds could be eaten but never the blood (Lev. 7:22-27; Deut. 12:15-16,20-24; 32:14). Perpetual statute and all your dwellings show that there were no exceptions to the command. On blood, see notes at 17:10-11.

4:2 Sins committed through ignorance (Hb shegagah) are unintentional transgressions committed through neglect, not premeditated, defiant sins. Although all sin is serious, requiring the cost of a substitutionary death, the sins and impurities were atoned for by the sin offering. Compare 5:1-5a for examples of unplanned sins.

4:3 The anointed priest refers to the high priest (6:22; 21:10; Exod. 29:7). As the representative of the people before God, his sin—which was probably some inadvertent error in carrying out prescribed rituals—would also impact the purity of the people. The traditional translation sin offering is better understood as "purification offering" since it involved the ritual removal of impurities and provided forgiveness (Milgrom). The Hebrew noun (chatta'th) is related to the verb meaning "to purify," that is, "to decontaminate" (chitte'; e.g., Ezek. 43:19-23).

The instructions for the sin offering (Lev. 4:1–5:13) consisted of two parts: the general instructions (4:1-35) and the appendix naming special circumstances (5:1-13). The sin offering addressed the consequences of sin, which always rendered the sanctuary and its furnishings unclean, meaning that the relationship between the worshipper and God had been impaired, making it unacceptable for the worshipper to access the sanctuary and receive God's forgiveness. The sin offering removed the corrupting effects of sin, which permitted the remorseful sinner not only to

SACRIFICIAL SYSTEM
Name	Reference	Elements	Significance
Lev. 1; 6:8-13	Lev. 1; 6:8-13	Bull, ram, male goat, male turtledove, or young pigeon without blemish. (Always male animals, but species of animal varied according to individual's economic status.)	Voluntary. Signifies propitiation for sin and complete surrender, devotion, and commitment to God.
Meat Offering	Lev. 2; 6:14-23	Grain, flour, or bread (always unleavened) made with olive oil and salt; or incense.	Voluntary. Signifies thanksgiving for firstfruits.
Peace Offering. Also called Fellowship Offering, which includes: (1) Thanksgiving, (2) Vow, and (3) Freewill Offerings	(1) Lev. 3; 7:11-36; 22:17-30; 27	Any animal without blemish. (Species of animal varied according to individual's economic status.) (1) Can be grain offering.	Voluntary. Symbolizes fellowship with God. (1) Signifies thankfulness for a specific blessing; (2) offers a ritual expression of a vow; and (3) symbolizes general thankfulness (to be brought to one of three required religious services).
Sin Offering	Lev. 4:1–5:13; 6:24-30; 12:6-8	Male or female animal without blemish—as follows: bull for high priest or congregation; male goat for king; female goat or lamb for common person; turtledove or pigeon for slightly poor; tenth of an ephah of flour for the very poor.	Mandatory. Made by one who had sinned unintentionally or was unclean in order to attain purification.
Trespass Offering	Lev. 5:14–6:7; 7:1-6; 14:12-18	Ram or lamb without blemish.	Mandatory. Made by a person who had either deprived another of his rights or had desecrated something holy. Made by lepers for purification.

receive forgiveness but to have the assurance of acceptance with God. For this reason, the ritual included the application of blood to the sanctuary furnishings, not to the person (4:5-7,16-18,25,30,34).

The importance of the sin offering is validated by its role in the everyday lives of individuals and its use at special times in the community, such as the ordination of Aaron to the priesthood (chap. 8) and significant annual feasts (Passover, Exod. 12:11-27; Day of Atonement, Lev. 16:3; Booths, Num. 29:16).

The sin offering varied according to the progressive degrees of responsibility: the high priest (Lev. 4:3-12), the congregation collectively (v v. 13-21), the ruler (v v. 22-26), and the individual layperson (v v. 27-35). The underlying principle is that although all sin is contaminating, the sins of leadership (priest, king) and the congregation have greater impact than the individual transgressor. The variation in the cost of the sacrifice and the placement of blood on the sanctuary furnishings reflected this same principle. The reason was the infiltration of sin and impurities inside the tent. Thus, the more profound the impact of the sin, the farther into the tent the blood was applied, that is, the closer to the presence of the Lord as symbolized by the ark. In all cases, however, the remaining blood was poured at the base of the altar in the courtyard, symbolizing that the life of the victim belonged to God (v v. 7,18,25,30,34; 5:9). Another distinction was that for the priest's and the congregation's sins, the animal's carcass must be butchered into parts and burned (4:8-12,19-21), while for the leader and individual, a portion of the offering was assigned to the priest, who could eat it as a sign of divine acceptance of the worshipper (5:13; 6:26).

4:4 Laying his hand on the head indicates an identification of the person with the sacrificial animal that served as his substitute (see note at 1:4).

4:6 Seven indicates the thoroughness of the purging; this number occurs also in the accounts of the ordination rite (8:11), purification of lepers (14:7), the Day of Atonement (16:14,19), and the ceremony of the red heifer (Num. 19:4). On before the Lord, see note at 1:5. The vail (Hb paroketh) was the curtain that separated the holy place from the most holy place inside the tent canopy (Exod. 26:33). The sin offering on the Day of Atonement had the sprinkling behind the vail before the mercy seat, whereas here the priest could go no farther than before the vail. It may be that the vail represented the whole sanctuary (16:16), guaranteeing that the entire tabernacle was thus purged. Another possibility is that the vail represented the mercy seat (Hb kapporeth) of the ark, which the priest could not approach except on the annual Day of Atonement.

4:7 The altar of sweet incense refers to the golden altar before the dividing curtain inside the tent canopy, that Aaron lit each morning and evening (Exod. 30:7-8). Only priests could offer the incense (2 Chron. 26:18). The word incense (Hb qetoreth) is related to the Hebrew word that means "to produce smoke by burning up" (qatar). The altar symbolized intercessory prayer (Ps. 141:2; Rev. 5:8; 8:3-4). Thus by decontaminating this altar, the prayers of the priest and people could be received by the Lord. The fragrance refers to a unique blend of spices that made a special perfume used in the tabernacle (Exod. 30:34-38). Compare its distinctive use on the Day of Atonement (Lev. 16:12).

The four horns, one protruding from each of the altar's four corners (Exod. 30:1-6; 38:2), conveyed the power of a formidable animal (Deut. 33:17) and thus the efficacy (strength, e.g., 1 Sam. 2:10; Amos 3:14) of the altar's purpose. The disposal of the remaining blood at the bottom of the (courtyard's) altar, around which a trench probably ran (1 Kings 18:32), occurred only for the sin offering of the five offerings detailed in Leviticus 1–7, and also during the special ordination rites of Aaron's priesthood (9:9; Exod. 29:12). The blood, as the symbol of life, belonged solely to God and could not be used for any other purpose.

4:8-12 For the burning of the fat, compare the peace offering (3:3-4,9,16-17). The precise instructions for the bull's parts were necessary since the flesh of a sin offering taken from the flock could be eaten by the priest (6:26). Any sin offering whose blood was taken into the tent (6:30), such as prescribed for the priest and the congregation (4:5,16; 16:24), could not be eaten. A distinguishing feature of the sin offering was that the bull's remaining parts were taken without the camp unto a clean place (also Day of Atonement, 16:27) where they were burned. But the burnt offering required the burning of the whole animal on the altar (except the hide). The disposal site for the bull's remaining parts had to be ritually clean, unpolluted by unclean persons or defiled by human refuse (13:46; Num. 5:3; Deut. 23:10,13). The phrase where the ashes are poured out occurs only here, describing the place where the remaining parts were burned (6:11-12; Jer. 31:40; Ezek. 43:21).

4:13 The priest who carried out the offering on his own behalf (16:11) now did so for the congregation. This sin of ignorance escaped notice (Hb 'alam), hidden at the time of the trespass, but was perceived later. The priest's sin imposing guilt on the congregation (v. 3) may indicate that the congregation's guilt was related to the error committed by the priest, which the assembly obeyed.

4:15 Before the Lord is equivalent to "before the tabernacle of the congregation" (v. 14; cp. v. 4).

4:20 This is the first occurrence in Leviticus of the word forgiven (Hb salach; cp. v v. 26,31,35; 5:10,13,16,18; 6:7; 19:22); the Hebrew passive form of the verb implies that it is God alone who can forgive sin (Luke 5:21).

4:22 A ruler (Hb nasi') was the head of a tribe (Gen. 25:16; Exod. 34:31). The expression the Lord his God is often used of a significant leader (Moses, Exod. 32:11; king, Deut. 17:18-19; priest and Levite, Deut. 18:6-7).

4:24 The burnt offering was slaughtered north of the altar (see note at 1:11). The declaration that it is a sin offering was a reminder that this rite should not be confused with the burnt offering.

4:25 The blood remained outside the tent and was applied to the courtyard's altar of burnt offering for its purgation (Exod. 29:38-42; on the altar's construction, see Exod. 27:1-8). On horns of the altar, see note at verse 7.

4:27-35 The individual was permitted to offer a female goat or female sheep.

4:27 Common people renders (lit) "people of the land," meaning anyone who was not the high priest or an official.

4:31 Divine acceptance shown by the catchphrase sweet savour occurs only here in chapter 4, and it is assumed for the previous procedures for the sin offering (see note at 1:9).

5:1-13 The remaining instructions for the sin offering provide four case examples (v v. 1-4) and the ritual procedure required (v v. 5-6), including special directives for the poor (v v. 5-13).

5:1-4 The four cases involve those who failed to testify in court (v. 1); those who became unclean through contact with an unclean animal (v. 2) or an unclean person (v. 3); and those who uttered an oath rashly (v. 4). The first and fourth of these cases of sin pertained to an oath, and the second and third cases regarded ceremonial uncleanness. One suggestion for why these four cases are treated as a separate category is that the person remained in his guilt for a prolonged time before he confessed (Milgrom, 1:310–13).

5:1 A voice of swearing (a public call to testify) indicates a judicial matter in which formal testimony is requested of those who have knowledge to contribute to a court proceeding. Typically, with an oath came a divine curse against someone who failed in his oath; in this case, the implied curse was that the person's failure made him answerable to God (Prov. 29:24). Precisely why he failed to testify was left open to a number of possible scenarios, including complicity in the crime, neglect, or forgetfulness. The absence of the qualification "unintentional" (cp. 4:2) in the verse may mean that the sin could have been deliberate. The sin, however, could qualify for purging since the wrong was not as severe as the crime of bearing false witness and since the person demonstrated genuine remorse.

5:2 The possibility of touching an unclean creature was always a threat (11:24-28,35-40), and therefore it was common that a person might forget it or postpone the purification rite. For the unclean creeping things, see the specifics in chapter 11.

5:3 For the purity laws that designate uncleanness of man, see chapters 12–15; 17:15-16; 18:19; cp. 1 Sam. 20:26; Ezek. 22:10.

5:4 The Hebrew word for pronouncing (Hb bata') describes hurtful, hastily spoken words (Ps. 106:33; Prov. 12:18); here it indicates a careless oath. The oath was forgotten; it either could not be or should not be realized. Typically, an unfulfilled oath included a divine punishment. Even failure to fulfill an oath with an evil purpose resulted in personal guilt, because God required His people to speak truthful words, just as He is truthful (2 Sam. 22:31; Isa. 40:8; Rom. 3:4). Because of the seriousness of this sin, oaths should be made only after careful thought (Num. 30:2; Deut. 23:21-22; Eccl. 5:4-5).

5:5-6 Two measures were required of the offender for any of these four crimes. The root word for confess (Hb yadah) can also mean to "praise aloud" (Ps. 7:17), indicating that confession involved declaring one's sin publicly (Lev. 16:21; 26:40; Num. 5:6-7; 1 John 1:9). The trespass offering (Hb 'asham) was an animal offering; the word can mean "guilt" (4:13).

5:7 On birds as a substitute offering, see note at 1:14.

5:8-10 Two birds were necessary since the regular sin offering required two acts (4:6-10): (1) the disposal of the blood and (2) the burning of its internal organs and fat. The sin offering granted cleansing and acceptance with God, which was necessary before the burnt offering (indicating devotion) was appropriate.

5:11 Although the sin offering presented by the very poor was similar to the meat offering by the use of wheat flour, it is identified as a sin offering, not a meat offering (a fire offering, 2:16). Oil and incense that characterized the meat offering (see note at 2:1) were omitted from the sin offering since these elements signified the joy of worship. The amount of flour was small enough that the very poor could afford it. Rich (e.g., a leader) and poor alike were guilty of sin, but by God's gracious provision, all could be purified.

5:12 The burning of the memorial portion (cp. 2:2) corresponded to the burning of the sacrificial animal's entrails in the regular offering procedure.

5:13 The remainder of the flour customarily belonged to the officiating priest (cp. 6:26); although this was a minimal amount, its consumption by the priest symbolized to the poor that his offering had been accepted by God and that he had received forgiveness. It was the grace of the Lord, not the value of the offering, that procured forgiveness.

5:14–6:7 The trespass offering (5:15) remedied the sins defrauding God's "holy things" (5:14-19) or defrauding a person, which involved offending the Lord through a false oath (6:1-7). This offering addressed the damage of depriving someone of his rightful due, and thus monetary reparations were required. The word "trespass" (Hb 'asham) refers to the crime (6:5,7) as well as the offering (6:6). It could refer to either the fact of guilt or the feelings of guilt.

The offering involved an assessment by the priest of the damages plus a surcharge payment of 20 percent. The restitution ritual varied for compensating damages against God and against a person. In addition to those listed here, the offering was required for the purification of a leper (14:12), payment for a sexual crime against a slave woman (19:20), and the purification ritual of a Nazirite (Num. 6:12).

5:15-16 The phrase commit a trespass (Hb ma'al) means "act treacherously," which can describe sacrilege against God (Josh. 7:1) or betrayal of another person (Num. 5:6). On sins committed through ignorance, see note at 4:2. Holy things refer broadly to anything consecrated to the Lord, such as food dedicated to the Lord (22:14) and a Nazirite (Num. 6:9-12). The ritual required compensation unto the Lord by bringing the sacrificial animal to His representative, the priest. The ritual was like the sin offering (4:1–5:13; 7:7). The offender slaughtered the sacrificial animal at the main altar; the priest sprinkled blood on all its sides and burned up the fat, leaving the meat for the officiating priest to eat (7:2-7). The trespass offering included additional steps. The offender had to pay back for the damages, as evaluated by the priest (27:12), according to the standard shekel of the sanctuary (27:3), with an additional 20 percent charge (5:16). On the word forgiven, see note at 4:20.

5:17 The second case was a transgression in which the person had desecrated something holy without knowing it (he wist it not). This distinguished the trespass offering from the sin offering, which described an offender who later came to realize his crime (4:2,22,27).

6:1-7 The third case was a breach of trust that involved the misappropriation of another person's property. If the defrauded person was dead and a relative could not be repaid, then the priest as the representative of God received the compensation (Num. 5:5-10). Since it most likely involved an oath in the Lord's name, the crime also ultimately offended the Lord. Sin against a neighbor was considered a sin against the Lord (Exod. 20:16; Lev. 19:18; Matt. 22:39).

6:2-3 Six examples are listed: the illegal withholding of another's property received through (1) a deposit given for safekeeping; (2) an investment made in a business; (3) theft; (4) property falsely acquired through defrauding a neighbor; (5) keeping lost property; and (6) swearing against a neighbor falsely.

6:5 In the day shows the immediate effect of the guilty conscience of the offender whose restitution demonstrated genuine remorse. Numbers 5:7 requires the offender to confess his sin.

6:7 The Suffering Servant, our Lord Jesus Christ, was the ultimate "offering for sin" (Isa. 53:10) that provided full forgiveness. Because of sin against the Lord and neighbors, people have a debt to God, but Jesus has made the ransom payment (Mark 10:45). Restitution must precede the act of worship (Matt. 5:23-26).

6:8–7:38 The previous descriptions of the five offerings were addressed primarily to ordinary Israelites, but these regulations are directed primarily to the priests. Also, instructions on the procedure for the trespass offering appear for the first time (7:1-7).

6:8-13 On the burnt offering, see note at 1:3.

6:9 The daily burnt offering (Exod. 29:42-43; Num. 28:3,6,10), known as the tamid ("ever," continually; Lev. 6:13) offering, provided for the meat to roast all night unto the morning; there was to be a perpetual flame on the altar (v v. 12-13). The eternal flame came from the Lord (see note at 9:24), indicating perpetual cleansing and intercession.

6:10-11 Special holy garments were required of the priest (Exod. 28:42-43) when handling the ashes in the sacred courtyard. Other garments were appropriate when the priest left the sacred precinct; yet, even outside, the ashes were to remain in a clean place, or the designated ash heap (4:12).

6:14-23 This passage probably describes the layperson's private meat (grain) offering, although it may refer to the daily meat offering of Israel presented by the priest that accompanied the daily burnt offering. On the private meat offering, see 2:1-16 and note at 2:1; on the daily offering, compare Exod. 29:40-41; Num. 28:4-8.

6:14 The word law (Hb torah) can mean "instruction."

6:15 On the memorial portion, see note at 2:2.

6:16-17 Only the priests were qualified to eat the remainder of the sacrifice (2:11). In the NT, the same principle applied to Christian leaders who received their livelihood from the gifts of the parishioners (1 Cor. 9:14; 1 Tim. 5:17-18).

6:17 Most holy (Hb qodesh qadashim) refers to the offerings from which the priests received their sustenance (v v. 25-26; 2:3; 7:1,6; Num. 18:8-10); therefore, these sacrifices could only be consumed in the sanctuary courtyard.

6:18 The statute for ever identified this food as one of many divine gifts for the service of the priests (v. 29; 7:6,34; 24:9; Num. 18). Every one . . . shall be holy describes the resulting state of someone who handled the grain or flesh (in the case of an animal offering) or something that came into contact with it (for other occasions, see Exod. 29:37; Num. 16:37-38; cp. the opposite state, Lev. 11:24 and see note at Hag. 2:13).

6:19-23 The daily meat offering of the high priest had its beginning with the ordination service of Aaron and of his sons (8:1-8; Exod. 29:1-9).

6:20 The amount corresponded to the daily meat offering of Israel (Exod. 29:40; Num. 28:5) and the sin offering of the very poor (Lev. 5:11). It was offered twice per day by the high priest. These twice-daily offerings contrast with the high priesthood of Jesus, who offered the perfect sacrifice of Himself for all time (Heb. 7:27).

6:24-30 The purpose of this segment was to protect the holiness of the offering and to warn those who might desecrate the meat through unlawful consumption. On the sin offering, see chapter 4.

6:25 Most holy (or "especially holy"; see v. 29) indicates that the priest was the recipient of the meat. The place for slaughter of the sacrificial animal must be on the north side of the altar, just as with animals from the flock (1:11; 4:24,29,33).

6:26 The officiating priest must consume the meat, showing divine acceptance of the gift, but he could share it with other priests (v. 29; see note at v. 30). The location was in the court of the tabernacle of the congregation (cp. v. 16), meaning that the meat was not taken home for family members to eat.

6:27 Since this offering was holy, anything the meat touched would be holy. The priest became holy through contact with the sacrifice. Special cautions were in order for the animal's disposal since it was for the forgiveness of sin. Inevitably, blood splattered on the priest's clothes when he sprinkled the blood on the altar (4:6,17; 5:9; 16:14-15,19); the cleaning of the garments must be in the holy place, which was inside the courtyard. On the blood of Christ, see 1 Pet. 1:19 and note there.

6:28 Since an earthen vessel used in this sacrifice was made of porous material that absorbed the animal's blood, it could not be used again, but a brasen pot could be scrubbed clean and reused.

6:30 The exception to the priestly consumption of the offering was that a priest could not benefit from a sin offering given for himself. When the priest took the blood inside the sacred tent, or the holy place, that was the sin offering to atone for the sins of the priest and the congregation (cp. 4:5,16). The animal was therefore burnt on the ash heap (4:12,21).

7:1 On most holy, see note at 6:25.

7:2 The blood sprinkled round about upon the altar was also part of the rituals for the burnt and peace offerings (1:11; 3:2,8,13) but not the sin offering (see note at 6:25).

7:3-7 These instructions are similar to those for the sin offering (4:1-35; 6:25-30).

7:8 The gift of the skin to the officiating priest of the burnt offering is new information, not mentioned in chapter 1; the hide of the sin offering was burned (4:11).

7:9-10 The officiating priest received his due, but provision of grain (meat) was designated for all the priests, whether they officiated at offerings or not. This included priests with physical defects (2:3; 6:18,29; 22:21-22).

7:11-21 Three subtypes made up the peace offerings: thanksgiving (v v. 12-15), vow, and freewill offerings (v v. 16-18). Since the peace offering was voluntary and it was shared with family and guests, the offering demonstrated the generosity of the giver, who made his offering as an expression of praise. On the peace sacrifice, see chapter 3.

7:12-13 Thanksgiving (Hb todah) offerings were typically associated with a song of joy (Neh. 12:27; Ps. 42:4; 50:14; 69:30; 100:1; 116:17). This was the Israelite's response to answered prayer and a proclamation to others of God's goodness; the worshipper in similar fashion was generous toward others by sharing his meal with guests. A meat offering of three bread products accompanied the thanksgiving animal (chap. 3). One of the cakes had to be made of yeast (leavened bread), a departure from the typical practice. The inclusion of yeast was appropriate since this sacrifice was an offering of joy.

7:14 The bread offering belonged to the officiating priest of the blood sacrifice who represented its acceptance by the Lord. Heave offering (Hb terumah) was not necessarily lifted up in the ritual. It is related to the word "to remove" (Hb herim), which describes a dedicatory portion that was set aside especially for the Lord (2:9; 6:15). It probably means a dedicated "gift" made to the Lord.

7:15 Eating the offering on the same day that it is offered showed its special holiness; any delay removed the offering from the act of sacrifice and increased the possibility of its defilement. The participants in the communal meal witnessed the immediate acceptance of the offering by the Lord through eating the freshly roasted meat.

7:16-17 The vow offering was a grateful response to the completion of a vow, and the voluntary offering was a general expression of joyful thanksgiving by the worshipper. The freewill gift was often given in conjunction with the establishment of community worship (Exod. 35:29; Num. 29:39; 1 Chron. 29:6; Ezra 2:68). The psalmist depicted them as offerings of praise (Ps. 54:6; 119:108).

7:18 The word imputed (Hb chashav) refers to the act of counting or evaluating (25:27). If the meat was not eaten or burned up within the required time, the offering was an abomination, meaning tainted and desecrated (19:7; Ezek. 4:14).

7:19 The general principle regarding the purity of the flesh was the threat of defilement through contact. The clean must eat only clean meat, or the consequences were severe.

7:20-21 If the person who ate this sacrifice was ceremonially unclean, he was cut off, which meant either excommunicated from worship (22:3) or premature death by the intervention of God (17:4). This stern warning was given because of the communal nature of the peace offerings. First Corinthians 11:27-32 contains a similar warning against those who took the Lord's Supper unworthily. The abominable thing (Hb sheqets) is the same term that designated unclean food (11:10; 20:25) or an idol (Deut. 7:26).

7:22-27 An offering's fat and blood belonged to the Lord, and they could not be eaten (3:17; 17:6). The fat was the best portion, and the blood represented the life of the animal that had been surrendered to God (Deut. 12:23; cp. Acts 15:29).

7:24 Animal fat that came from a source other than a sacrifice could be used for household purposes (e.g., oil), but the blood from an animal could never be eaten (3:16-17; 17:13).

7:26 In any of your dwellings refers to any domestic dwelling place, setting apart the people's homes from the sanctuary (3:17; 23:3,21; Exod. 12:20; Num. 35:29).

7:28-36 After detailing the procedure about the laity and the disposal of the bread and meat, the passage focuses on the portions of the peace offering presented to the Lord—that which belonged to the priests.

7:30-31 His own hands refers to the individual layperson, emphasizing that the gift came voluntarily from the owner. Since the fat belonged to the Lord, it must be burned up, and the breast was given to the priests collectively, symbolizing that the sacrifice had been accepted by the Lord. The expression waved for a wave offering describes the (Hb) tenuphah offering (v. 34; 8:27; 9:21; 10:14-15; Exod. 29:24; 35:22). The worshipper presented it as a dedicatory gift ("elevation offering") to the Lord. This symbolized the transfer of the gift portion from the owner's possession (Milgrom, 1:475).

7:32-33 The officiating priest received the right shoulder (or thigh; cp. Num. 18:18-19) as a heave offering (Hb terumah; see note at v. 14). The breast and thigh were meaty portions that provided a regular stipend for the priestly families, showing the generosity of the Lord. The owner first burned the fat on the altar to the Lord. Then the owner apportioned the meat as a gift from the Lord to His servants, His priests.

8:2 Take Aaron begins the installation service that was prescribed in Exodus 29. Just as Aaron was a mediator for the nation, Israel was to function as priest to the nations (Exod. 19:5-6). Christians serve as witnesses to the priesthood of the perfect high priest, Jesus (Heb. 7:1-28; 1 Pet. 2:5,9).

8:3 The service was a public installation to assure the community of the legitimacy of the Aaronic priesthood.

8:6 Aaron underwent a ceremonial washing to show the moral purity required of priests (1 Pet. 3:21).

8:7-9 The outfitting of the priests in sacred garments gave them "glory and beauty" in the eyes of the congregation (Exod. 28:2,40). Although the brightly colored garments symbolized the mediation of the nation in the presence of the Lord, the priesthood of Jesus is not accompanied by a dress code; His mediation is in His personhood as the perfect God-man who reigns with the Father (1 Tim. 2:5-6; Heb. 1:4; 4:14; 6:20).

8:10-13 The holiness of God demanded a sanctification of the place, items, and persons who ministered before the Lord. This was satisfied by Christ through His perfect offering and as the perfect offerer (Heb. 7:26; 9:11-12). Christians are anointed by a spiritual anointing (2 Cor. 1:21-22; 1 John 2:20). All his vessels refers to the items that enabled the carrying out of the offerings, such as forks, firepans, and the tabernacle furniture (Exod. 27:3).

8:14-17 The priests made reconciliation for their own sins before they could mediate for the people. The death of an animal was necessary, but this could not take away the sins of the people (Heb. 5:3; 9:22; 10:4). The death of Jesus Christ alone achieved complete atonement (2 Cor. 5:21; Col. 1:20). The high priest Jesus had no need to make atonement for His own sins since He was without sin (Heb. 4:15; 5:9-10; 7:26-27; 10:11-12).

8:18-21 The complete incineration of the whole ram indicated the total dedication of the priests to the Lord's service.

8:22-30 The application of the blood from the ram of consecration to the priests' extremities symbolized the total cleansing of the priests. The ear indicated hearing the confessions of the people, the hand represented the touching and handling of the offerings, and the foot represented the holy courtyard and tent in which they served.

8:26-29 Moses placed the unleavened bread in the hands of Aaron and his sons to lift it up as a gesture of presentation to the Lord. Moses retrieved the presentation offering and burned it on the altar that was still smoking from the incineration of the first ram offering. Moses took the breast for himself as the officiating priest and made it his presentation offering (7:31).

8:30 The Hebrew term for sanctified (Hb qaddesh) refers to select persons, places, or things that were designated exclusively for the Lord's service (Exod. 29:21; Heb. 10:22). The public nature of this rite gave the congregation confidence in the effectiveness of the Aaronic household. Christians can have greater confidence in their acceptance by the Lord through Jesus Christ (Eph. 3:12).

8:31-32 The consecration meal was also public and was consumed by the priests to indicate the divine approval of their offerings and to symbolize their fellowship with the Lord. To avoid any polluting effect and to prevent its consumption by an unlawful person, the remainder of the meal was burned up on the same day (7:15).

8:33-35 The number seven symbolized the completion of the ritual's purpose. Since the ordination rite was about consecration, the priests could not leave the sacred grounds during the ordination week. Although the priests enjoyed the privileges of service, the gravity of their responsibility put them at risk if they offended the holiness of God (10:1-2; 1 Sam. 2:12-17). Christian leaders, whether lay or clergy, have a special accountability before the Lord and the church (1 Tim. 1:7; 4:14-16; 2 Tim. 1:6; James 3:1).

9:1-24 Verses 6 and 23 are the only ones in Leviticus that include the word "glory." The purpose of the inaugural act of worship was to recognize the presence of the Lord among His people, symbolized by the fiery glory of the Lord in the tent of meeting. This exhibition gave the congregation assurance of His favor. Christians can have confidence in the acceptance of their worship through the certainty of Christ's cleansing blood that makes full atonement. The call to worship (v v. 1-6) was followed by the ritual cleansing of the priests (v v. 7-14) and of the people (v v. 15-21). The conclusion was the act of worship (v v. 22-24).

9:1 On the eighth day after the seven days of ordination (8:33; Exod. 29:35), the divine call to worship began a new creative act. All the events of this first communal service occurred on this one day. Worship begins at the initiation of the Lord, who directs the proper protocol for acceptable worship. The elders represented the congregation, although the entire congregation approached the tent of meeting (v. 5).

9:2 Aaron and his sons had to present a sin offering (4:1–5:13) and a burnt offering (1:3-17), although they had undergone seven days of consecration. This demonstrated their constant need for atonement before they officiated as mediators.

9:3-5 Aaron's giving directions to the congregation elevated him in their eyes. Four of the five offerings described in chapters 1–7 were called for; the exception, the trespass offering, involved restitution and was a private, individual ceremony. The purpose of the instructions was to prepare for the appearance of the "glory of the Lord" (v. 6). The Lord would appear (Hb ra'ah; v v. 4,6,23) in a visible manifestation of His presence. This theophany, an outward manifestation of the invisible God, involved a light or fire (Exod. 3:2). The fiery presence of the Lord was an echo of God's coming to Moses at Sinai (Exod. 19:18), making the portable tent another "Sinai." Christians look to Jesus' incarnation as the presence of the Lord (John 1:14). Through His atonement they receive the glory of the Lord by faith (John 17:22-24; Rom. 8:30; 1 Pet. 1:7).

9:6 The fullest disclosure of the Lord was the human incarnation of Jesus Christ, whose death and resurrection demonstrated the glory of the Lord (Rom. 6:4; Heb. 2:9). Christians participate in the glory of the Lord (2 Cor. 4:17; 1 Pet. 5:10).

9:8-11 When Aaron went without the camp, this was the first time he had left the sanctuary since his seven-day ordination. The incineration of the sacrificial animal demonstrated that the officiating priest could not benefit from the offering made for his own sins (8:17). Another variation from the regular sin offering was that the blood was not taken inside the tent.

9:15-16 By offering a goat in accordance with the manner of the sin offering for a leader, the animal represented the elders, and by proxy, the entire community (4:22-23).

9:17-21 The priests continued to represent all the people by carrying out the meat (grain) and peace offerings that were typically offered by an individual Israelite. For the procedures of the two offerings, see chapters 2–3.

9:22 When Aaron lifted up his hand, it showed that he invoked the Lord (1 Kings 8:22; Ps. 28:2). Prayer for blessing was the duty of the priestly order (Deut. 10:8; 21:5). On the traditional priestly blessing, see Num. 6:24-26 and notes there.

9:23 The entrance into the tabernacle by Moses and Aaron confirmed the legitimacy of the newly ordained Aaron, who would enter the holy place every day from then on (Exod. 29:42-44; 30:7-8). Moses entered the cloud when God descended on Mount Sinai (Exod. 24:18; cp. Luke 9:34). His entrance now signaled the immanent presence of the Lord. Christians receive and declare the immanent relationship with God through Christ (2 Cor. 5:18-20; Col. 1:20).

9:24 The fiery blast probably came out of the tent from the most holy place and incinerated the remains of the smoldering offerings. The God who revealed Himself at Sinai was now the God of the tent who dwelt in their midst (Exod. 24:17; 2 Chron. 7:3). The response of the people exhibited their joy and humility (cp. 2 Chron. 7:1-3). Shouted (Hb ranan) means to give a ringing cry aloud (Jer. 31:7), and fell on their faces (Hb naphal) also describes later reactions to the fiery demonstrations of the Lord (Judg. 13:20; 2 Chron. 7:3; cp. Num. 16:22; 20:6; Matt. 17:6).

10:1 Nadab was the firstborn of Aaron, and presumably Abihu was his second born (Exod. 6:23). Censer (Hb machtah) describes a hand-held firepan used to transport live coals from one place to another (16:12; Num. 16:17-18,46). The incense (Hb qetoreth) may have been from the altar of incense (Exod. 30:1-10) or from another unnamed source (Num. 16:6,17-18). The location before the Lord may refer to the bronze altar in the courtyard (1:5) or inside the tent in the holy place (4:4). The word strange (Hb zarah) means that the fire came from some place other than the altar of the sanctuary, which was the only authorized source (16:12; Num. 16:46).

10:2 The phrase there went out fire from the Lord, and devoured them is the same Hebrew expression as that in 9:24 (cp. Num. 16:35). Those flames from the most holy place inaugurated the altar's perpetual fire that was to be maintained indefinitely by the priests (Lev. 6:12-13), making it the legitimate source for all future offerings and the burning of incense.

10:3 God's immediate lethal response displayed His holiness in them that come nigh me, the officiating priests. The incident especially illustrates the failure of the priests to distinguish between the "holy" and the "common" (v. 10). The objective was to instruct all the people in the holiness of God (v. 11). Aaron's silence reflected his discernment that mourning rites in the sacred sanctuary were inappropriate (v. 6).

10:4 Mishael and Elzaphan were Aaron and Moses' cousins (Exod. 6:16-22), making them Levites—and thus responsible for the purity of the sanctuary—but not priests. They could remove the bodies of Nadab and Abihu without offending God (Num. 3:5-10; 18:2-6). Before the sanctuary describes the courtyard's altar area (v. 18). The Hebrew term for come near (qarav) echoes the same word describing an illicit offering ("presented" in v. 1 and "approach" in 9:7). The priestly function is described as those who are "nigh" (Hb qarov) God (10:3).

10:6 Eleazar and Ithamar (Exod. 28:1) took the place of their deceased brothers (Num. 3:4), and Eleazar later succeeded Aaron as high priest (Deut. 10:6). Eleazar's descendant Zadok ultimately displaced the priestly family of Abiathar, a descendant of Ithamar (1 Kings 2:27, 35). Uncovered heads and torn clothes (Gen. 37:34) were part of mourning rites (Lev. 13:45; 21:10). By desecrating the holy sanctuary through mourning and being disqualified from making atonement, the priests risked death and bringing guilt on all the people. Although Aaron and his sons could not mourn, the community (brethren) could fulfill their obligation.

10:7 Priests bearing holy anointing oil (cp. 8:12) would defile themselves if they left the holy precinct for mourning rites during the time of their consecration (21:10-12).

10:8 Only here in Leviticus does Aaron alone receive a direct word from the Lord (cp. Exod. 4:27; Num. 18:1,8).

10:9 Libations accompanied offerings (23:13; Num. 28:7,14), and through tithes wine was provided the priests (Num. 18:12; Deut. 14:23). However, during their performance of priestly functions, the priests were not allowed to drink wine nor strong drink so they would be clear-headed in making judgments and carrying out their duties in the sanctuary (v. 10). The abuse of alcohol by priests rendered their service useless (Isa. 28:7ff).

10:10 The assignment for the priests was cultic—distinguishing between the holy and the ordinary—and pedagogical—instructing the congregation in cultic matters (Ezek. 22:26). Put difference (from Hb badal; "to separate, divide") meant differentiating the distinctive from the commonplace, such as edible animals from prohibited animals (11:47; 20:25). The holy (Hb qodesh) versus the unholy (Hb chol) refers to anything or anyone that was dedicated to the Lord and His service as opposed to that which was for common use. Clean (Hb tahor) and unclean (Hb tame') refer to matters pertaining to the physical existence of the people, especially foods (chap. 11; Deut. 14) and persons (Lev. 12–15; Num. 5:2-4).

10:11 The Levites in general and the priests in particular were to teach the people in the proper conduct in cultic matters and everyday activities commanded by the Lord (Deut. 17:9-11; 33:10; Ezek. 44:23-24). A statute (Hb choq) was a divine enactment that must be kept (Lev. 19:37; 26:46).

10:12 For the portion of the meat offering belonging to the priests, see 2:10; 6:15-18; 7:9-10; 21:22.

10:13 The word due (Hb choq), meaning that which was owed to him, is the same as "statute" in verse 11. Moses emphasized that the command came from the Lord, not by his authority.

10:14-15 For the breast and shoulder belonging to the priestly families, see 7:31-34; Num. 18:18-19; the priestly portion of the peace offerings could be eaten in their homes (Lev. 22:10-13; Num. 18:11).

10:16-18 Moses complained that Aaron's sons had failed to eat the consecration portions of the sin offering as prescribed by the Lord (6:26,29-30). By their failure to perform the proper ritual ceremony, the guilt of the community remained. The Hebrew phrase translated diligently sought (darosh darash) reflects the urgency of Moses' concern.

10:19 Aaron had to determine whether the desecration by Nadab and Abihu made the sin offering portions inappropriate for priestly consumption. Rather than run the risk of defiling the sanctuary further, Aaron chose to burn up the entire goat.

10:20 A wordplay on "good" (Hb yatav), which describes what God would have "accepted" in verse 19, also describes Moses' contentment with the explanation; Moses accepted the determination of Aaron according to verse 10.

11:1–15:33 By observing the purity laws, the Israelites would live and prosper by God's presence and blessing.

11:1-47 This chapter includes two separate listings of clean and unclean creatures (v v. 1-23; v v. 41-45); the identity of many of the animals is uncertain. If the food laws were observed by the Israelites, the holiness of God would extend from the sanctuary to their homes, ensuring His continued presence.

Although there may have been some hygienic benefit derived from keeping the food laws, the prohibited creatures were not consistently unhealthy for human consumption. More likely, these laws reflected the distinctive types at creation (Gen. 1:26) and thereby taught the Israelites that there was an ordained pattern of conformity. The instructions showed the Israelites that they must conform to their creation as a holy people, avoiding assimilation with their pagan neighbors by adopting their domestic habits.

The food laws that once separated the Israelites and the nations are not binding on modern believers (Acts 10:11-16; Col. 2:16), but the underlying principle remains true: all that a Christian does must be for the glory of God (1 Cor. 10:31). Consecrated Christian living arises from the inner person who is redeemed, not from physical things (Mark 7:18-23; Rom. 14:17-18). Christians must exercise spiritual maturity in choosing food and drink (Rom. 14; 1 Cor. 8; 10:23) and in associating with others (1 Cor. 5:11; 2 Cor. 6:14).

11:5-6 On the coney and the hare, see note at Deut. 14:7.

11:10-12 The unacceptable sea creatures were designated an abomination (Hb sheqets) three times (v v. 10,11,12). Although there is no specific prohibition against touching them or warning of ritual uncleanness by consumption, as detestable creatures these prohibitions may be assumed.

11:13-19 Most of the forbidden birds are scavengers. Though the bat is not technically a bird according to modern classification, it was included in this list of flying creatures.

11:20-23 Though insects have six legs, perhaps walking upon all four was a figure of speech meaning "crawling," as opposed to those insects that jumped or flew; or the large legs for leaping were counted separately.

11:24-25 Defilement occurred by touching a carcase or by transporting one. When transporting them, the clothing of the person was defiled by contact and required laundering. All corpses conveyed uncleanness through touch (22:4; Num. 5:2). For consecrated persons, just being in the presence of a dead body resulted in defilement (Lev. 21:11; Num. 6:6; Hag. 2:13). The duration of uncleanness stretched until sunset, which concluded a day (Deut. 22:26; Josh. 8:29).

11:27 Four-footed animals that walked on paws (lit "palms"), such as dogs and cats, were considered unclean.

11:29-38 Carcasses of creatures that creep upon the earth (such as insects) conveyed defilement through direct contact or indirectly to persons who handled inanimate things which had already come into contact with the dead creatures. Since an earthen vessel absorbed the liquid polluted by a carcass, it must be thrown away; food or drink touched secondarily by the contaminated water in the pot was unclean. However, the water of a large reservoir from which a carcass was retrieved remained clean, probably because of the ritual significance of water for purification.

11:39-40 Any beast that had been killed by wild animals or that had died by natural means—that is, not slaughtered for food—could be eaten, but they still conveyed uncleanness (17:15; they were prohibited for a priest, 22:8).

11:44-45 Since the Lord had made the Israelites uniquely His by delivering them from the land of Egypt, they must be holy as He is holy (Exod. 19:2). For God to continue His presence among the people, they must maintain their ritual cleanness in everyday activities as well as in sanctuary worship. Since it was inevitable that the people became unclean, they had to sanctify themselves by undergoing these cleansing procedures.

11:46-47 The purpose of the food laws was to distinguish the difference (Hb badal) of what could be lawfully consumed (cp. 10:10); the same root term means "separated" in 20:24. The ultimate rationale was theological: because the Lord is holy, the people had to express holiness by their behavior (19:2; 20:7,26).

12:1-8 The newborn child of a mother was not impure, since the male child was circumcised on the eighth day while the mother was in isolation. That circumcision was a part of her duty showed the mother's valued contribution to the community. She was the vehicle of God's blessing of children within the covenant commitment of the Israelites to God (Gen. 17). Children were considered a gift from God; the woman was not ritually defiled when she was pregnant. The impurity resulted from blood and fluids that are a part of the birth process (Lev. 12:4-5,7). Men also underwent separation and ritual reintegration due to bodily discharges (15:2-18).

The message of these restrictions is that a person's spiritual relationship is more important than physical attributes (Ross, Holiness, 264). Jesus healed a woman who endured constant hemorrhaging, showing His power to cleanse physically and spiritually (Mark 5:25-34). Although the physical body was created good, Christians must subject their physical life to the greater good of the kingdom of God (Rom. 12:1; 1 Cor. 6:13; Php. 3:19-21). Jesus Christ is the perfect High Priest and pure sacrifice (Heb. 7:26). By His blood Christians receive His purity and holiness (Heb. 13:12; 1 John 3:3).

12:2 Although the text does not say that anyone who came into contact with a woman after childbirth became unclean, the parallel instructions about menstruation and any other discharge of blood made this explicit (15:25-30). Her domestic duties would defile the home and members of her family through touch.

12:5 The rationale for doubling the period of isolation for the birth of a maid child was not a matter of gender bias since the purification rite was the same for the male child. Possibly the circumstance of both a mother and a daughter (a future mother) doubled the period of time.

12:6-7 The sin offering is better understood as a "purification offering," since no sin was committed by the mother or child. The mother was in a state of ritual uncleanness because of the issue of her blood.

12:8 The grace of the Lord provided a concession for the poor (the turtles are turtledoves; 5:7,11; cp. Luke 2:22-24); it was the willing spirit of the worshipper that was foremost, not the value of the gift.

13:1–14:32 The instructions on physical purity emphasize the holiness of God and the necessity of purity in every aspect of our relationship with Him. In order for God's covenant people to enter the tabernacle—that is, enter into the place for worship and fellowship with Him—their bodies had to be free from skin disease. God in His grace provided for restoration after healing occurred.

13:1 God addressed both Moses and Aaron (see 11:1; 14:33; and 15:1; cp. 10:8).

13:2 The Hebrew word for leprosy (tsara'ath) appears 35 times in the OT, but only six times outside of Leviticus (Deut. 24:8; 2 Kings 5:3,6-7,27; 2 Chron. 26:19). It was translated into the Greek as lepra and transliterated as such into Latin. Most English translations render the word as "leprosy." The Hebrew word, however, is a generic term that refers to changes in the surface of the human skin and is best translated as "a disease on the skin"; it can also indicate fungus or mildew (v. 47; 14:34). During the postexilic period, rabbis identified 72 types of skin disease.

13:3-8 Two different types of problems are described here. One can be classified as minor because the disorder was not severe and the isolation was not long, but in the second type, the emphatic spread much in verse 7 indicates seriousness. The ritual period of seven days is predominant in Leviticus (8:33; 12:2; 14:8; 15:13,28, 23:6; 25:4). The number seven and its derivatives occur 176 times in Leviticus. It symbolizes fullness, perfection, or completion. The person being may have been isolated outside the camp or city, or in special quarters, as in the case of King Uzziah (1 Kings 15:5; 2 Chron. 26:21).

13:9,11,15 Leprosy involved the presence of raw flesh rendering a person unclean. A person is pronounced unclean seven times in chapter 13 (v v. 11,15,36,44,46,51,55).

13:25 The skin condition described here could be identified as psoriasis.

13:30 The term scall appears only in this pericope of the Bible (v v. 30-37; 14:54). It refers to a skin disease that appeared on a person's head or beard.

13:45-46 The person rendered unclean was relegated to life outside the community until healed. The torn clothes were a sign of mourning, while the crying out was a warning to those who were ceremonially clean. This practice was still observed during Jesus' time, when 10 men with serious skin diseases stood at a distance from the community and were asked by Jesus to show themselves to the priest after He had healed them (Luke 17:11-14).

13:47-59 As with contagious skin diseases, so also with mildew or fungus; no spreadable plague of fabric or leather was permitted to undermine the ceremonial cleanliness of the community.

14:1-32 God, in His grace, provided for the restoration of the person rendered unclean by a skin disease. The priests did not cure the person affected. They only diagnosed the disease and helped with the religious rituals subsequent to a person's healing.

14:3 The examination of the person afflicted with a skin disease had to be done out of the camp in case the disease had not healed completely. The camp was a place of great ritual significance in Leviticus because it was the place where the tent of meeting was located. Outside was where ashes were dumped (4:12,21; 6:11; 8:17; 9:11; 16:27), corpses were buried (10:4-5), illegitimate sacrifices were offered (17:3), blasphemers were executed (24:14,23), and people with skin diseases were banished. Hebrews 13:11-13 declares that Jesus suffered outside the gate.

14:4 Although the person was healed, he had to go through a cleansing ritual that involved animal sacrifice. The scarlet was a woolen yarn colored with a crimson-scarlet dye made from the kermes or cochineal scale insects. The plant known as hyssop had a good absorbing quality, was abundant in Israel, and was associated with purification (Ps. 51:7).

14:7 The release of a live bird into the open field could be a parallel to the Day of Atonement rite of releasing the scapegoat (16:21-22), or it could represent the releasing of the healed person from the chains of death and his being allowed to live freely in the community.

14:10 The healed person was allowed in the camp on the eighth day, which has special significance in Leviticus. It marked a new beginning and is generally associated with rest and celebration (v v. 10,23; 9:1; 12:3; 15:14,29; 22:27; 23:36,39).

14:11-13 A trespass offering was necessary because the person afflicted was absent from the community and was separated from God by not being allowed in the holy place. This offering was the only blood sacrifice in which the entire animal had to undergo the wave rite (see note at 7:30-31). Because the blood of the lamb was crucial for this offering, a person could not commute this sacrifice with money (1 Pet. 1:19-20).

14:14 The placing of blood on the healed person's extremities symbolized that his entire being—his ear . . . hand, and foot—must be consecrated to God (see note at 8:22-30).

14:18-20 The priest must also bring a burnt offering in order to make an atonement for the person who had been healed. The healed person would be pronounced clean and thus forgiven, ready to enter God's presence with confidence. Atonement cleansed a person from all sins, known and unknown. The language used affirms that physical impurity was purified while moral impurity had to be forgiven.

14:21-32 In His grace, God provided concessions for the poor (Exod. 22:25; 23:11; Deut. 15:4).

14:33-53 As with plague in fabric in 13:47-59, plague (mildew) in a house would compromise the ceremonial cleanness of the community and therefore was not allowed. Because it could spread, it was thoroughly eradicated (v v. 43-45). The ceremony for purifying a building was similar to that for a person with a skin disease, except that there was no trespass offering or sin offering for the building since it only had to be declared clean; it did not have to be prepared for communion with God.

15:2-3 The word flesh here is a euphemism for the male genitalia. The word running issue probably refers to some chronic infection in men (cp. Num. 5:2; 2 Sam. 3:29).

15:7-12 In His grace, God made provision for the purification of affected people or objects.

15:8 Spitting was a gesture of extreme contempt, and it pointed not just to the outside uncleanness but to the man's wicked heart.

15:13 The fact that a man could be cleansed of his issue points to the fact that the discharge refers to a medical condition.

15:14-15 The sin offering removed the impurity while the burnt offering restored the man to the Israelite community. The animals needed for these offerings are the least costly: two turtledoves, or two young pigeons (1:14; 5:11; 12:8; 14:22,30; Luke 2:24).

15:16-18 The phrase seed of copulation can refer to a nocturnal ejaculation (v v. 16-17) as well as ejaculation in sexual intercourse (v. 18). This passage does not suggest that God considered sex sinful. Rather, God gave laws to ensure that sex must not be part of the sanctuary rites. These laws were a clear contrast with the ancient Near Eastern religions that portrayed gods and goddesses engaging in sexual relations and their followers imitating them as part of pagan temple worship.

15:19 The word flesh here is a euphemism for the female genitalia.

15:20 The idea that menstruation rendered a woman unclean was a common conception throughout the ancient Near East, including among the Egyptians and the Persians.

15:24,33 Here flowers refer to blood from menstruation.

15:25 This issue refers to a chronic condition that is not related to menstruation.

15:29 The turtles here are turtledoves.

15:31 The verb separate comes from the Hebrew root nazar, which means "to refrain, to be a Nazirite." Here it conveys the idea that the Israelites were to keep from being unclean so they could enter God's sanctuary. To defile the tabernacle was grounds for the death penalty.

16:1-34 In His mercy and grace, God provided the Day of Atonement as a sacred time in which the high priest cleansed the sanctuary and made atonement for the sins of the people.

16:1 The sanctuary was polluted because of the actions of the two sons of Aaron, Nadab and Abihu (10:1-2). Chapter 16 is in part a response to their sinful actions.

16:2 The holy place here refers to the holy of holies (v v. 16-17,20,23,27,33). The mercy seat was the place of atonement and was a solid gold slab that covered the ark of the covenant. The Septuagint (LXX) translates this word as "instrument of propitiation." The cloud is not the cloud of smoke from the incense; it is the divine cloud representing God's presence that descended on the tabernacle as a sign that Israel was to make camp (Exod. 40:34-35) and that rested on the ark when God spoke to Moses (Exod. 25:22; Num. 7:89).

16:4 The high priest wore the garments of an ordinary priest, indicating that he must be humble, free of all pretense.

16:6 Atonement was made for the high priest and his house before he could bring the sacrifice for the nation. The word "house" refers to family and to the line of subsequent high priests.

16:8 Scapegoat (Hb azazel) occurs only in chapter 16. The LXX translates it as "the one carrying away evil." See note at 14:7.

16:11 The first phase of purification took place through the blood-sprinkling rituals. The sin offering—for intentional or inadvertent sins—appears first in chapter 4.

16:12-14 The sweet incense had a very practical purpose since the blood on the mercy seat would produce an unpleasant odor. The incense included spices such as stacte, onycha, and galbanum mixed with pure frankincense (Exod. 30:34-35).

16:15-16 The atoning blood would purify the people of their sin and rebellion. This definitely points toward Christ, whose blood provides for the purification of all sin (Heb. 9:24-28).

16:20-28 The second phase of purification occurred through the removal of the scapegoat. The author of Hebrews drew a parallel to this ritual when he affirmed that Christ offered Himself as a sin offering once and for all (Heb. 10:10). Jesus is also compared to the scapegoat because "that he might sanctify the people with his own blood, suffered without the gate" (Heb. 13:12). The fact that Jesus took our sins upon Himself is also affirmed in Isa. 53:5-6; 2 Cor. 5:21; Gal. 3:13; and 1 Pet. 2:24. From a symbolic perspective, when Jesus died on the cross, the curtain that divided the holy of holies from the holy place was torn from top to bottom (Matt. 27:51; Mark 15:38; Luke 23:45), signaling access to God by all people through Christ's atoning act on our behalf.

16:29-31 The Day of Atonement (Hb yom kippur) was an annual ceremony held on the tenth day of Tishri (September/October). Self-denial (afflict your souls) is usually associated with fasting and prayer (Isa. 58:3,5). The Targum adds that the people should abstain from "food and drink, from the enjoyment of the baths and anointing, from wearing shoes, and from marital intercourse." Today, yom kippur is generally celebrated as a day of confession of sin and asking for forgiveness. Readings from Leviticus are included in this celebration, one of the most important holy days in Judaism.

17:1-16 This chapter introduces what is known as the Holiness Code, laws that call the people to live holy lives before a holy God.

17:3-4 The verb killeth is a technical term for all sacrificial slaughter (1:5; 3:8; 4:29,33; 7:2). It does not refer to the killing of animals in general. This was not a command prohibiting nonsacrificial slaughter or hunting (Deut. 12:20-25). The seriousness of the offense can be seen in the phrase be cut off, an expression that always refers to the death penalty when used in the context of punishment (v v. 9,10,14; 7:20-21,25,27; 18:29; 19:8; 20:3; 22:3). In broader OT context, to be cut off designated the judgment of a person who offended God or the community of the faithful. The ostracized person was usually removed or expelled, and in extreme cases, killed.

17:7-9 In their wilderness wandering, the Israelites resorted to worshipping devils (Deut. 32:7), which could refer to demons in the form of goats that haunted the wilderness (Isa. 13:21; 34:14). Unfaithfulness toward Jehovah was often depicted as prostitution, so the reference here does not suggest that the Israelites were worshipping Canaanite fertility gods (Jer. 2–3; Ezek. 16; 23; Hos. 1–3). God in His grace also included strangers (foreigners) who lived among the covenant people; they had to observe the commandment not to worship other gods (v v. 8,10,12-13,15). The expression burnt offering or sacrifice (Num. 15:3; Deut. 12:6; 1 Sam. 15:22; 2 Kings 5:17; Isa. 43:23) is a figure of speech called a merism, and it points to all sacrifices. The law's intent was to ban all sacrifices offered to any god other than Jehovah.

17:10 The prohibition against eating blood pertains to both sacrificial and nonsacrificial animals and is mentioned in other parts of the Torah (3:17; 7:26-27; Gen. 9:4; Deut. 12:16,23-25). The expression I will even set my face against points to God's decision not just to oppose but to destroy those who committed such lawlessness (20:3; 26:17; Ezek. 14:8; 15:7).

17:11 The concept that the life was in the blood goes back to creation (Gen. 2:7; 7:22). Here Jehovah gave a rationale for the law—that the blood is the life, and God has designed the blood for atonement. Eating blood would profane something that God had sanctified or set apart for the sanctuary. The NT clearly teaches that Jesus' blood serves as atonement for the sin of humanity (Heb. 9:24-26).

18:1-30 The ancient Near Eastern world had many pagan practices that included incest, adultery, bestiality, homosexuality, and child sacrifice. God made it clear that the covenant community must not adopt such practices.

18:3 Egypt was known for its licentiousness and for condoning intrafamily practices such as father-daughter, brother-sister, aunt-nephew, and uncle-niece marriages. Canaan was identified with homosexuality (Gen. 19:5-8) and bestiality. Seven times Israel is warned not to behave like those living in Canaan (Lev. 18:3,24,26-27,29-30).

18:4 Six times the expression I am the Lord appears in chapter 18 as the motive for observing the law (v v. 2,4,5,6,21,30). The formula "I am the Lord your God" appears frequently in the context of God's redeeming Israel from Egypt (11:45; 19:34,36; 23:43; 25:38,55; 26:13,45; Exod. 6:7; Num. 15:41). In this context, the formula shows that these statutes were God's commandments and not human conventions.

18:6 The verb approach is synonymous with "uncover the nakedness" (v. 12) and "lie with" (20:11) and "take" as a wife (20:21); all mean sexual intercourse. The expression near of kin (lit "flesh of his flesh") designates all close blood relatives, such as father, mother, brother, sister, son, daughter, and grandchild (v v. 12-13; 20:19; 21:2-3). Sexual intercourse with any close relative—even those who are not specifically mentioned in the list—is prohibited.

18:7 This prohibition is repeated because of the possibility of double incest—with the father and with the mother.

18:9,11 Marriage with one's half sister (Gen. 20:12) was not prohibited before the Mosaic covenant at Sinai. Brother-sister marriages were commonplace in Egypt, Phoenicia, and pre-Islamic Arabia.

18:12-14 While sexual intercourse between aunts and nephews was forbidden, unions between uncles and nieces were permitted (Josh. 15:17; Judg. 1:13). Later, marriages between uncles and nieces were forbidden in both the Qumran (11QT 66:16-17) and Christian communities.

18:15 The prohibition of a sexual relationship with one's daughter in law extends to a person who is divorced or widowed, even though this practice was common in the ancient Near East.

18:16 John the Baptist used this law to rebuke Herod for marrying his brother's wife (Matt. 14:4; Mark 6:18). This law was in effect only if the brother was alive. If the brother died, the law of levirate marriage, which was instituted in Deut. 25:5-9, would go into effect.

18:17 Orgies involving a woman and her daughter were classified as wickedness, a legal term (also translated "lewdness") that was also used for incest (20:14), rape (Judg. 20:6), and prostitution (Lev. 19:29; Ezek. 16:27). Orgies of any type were prohibited and were seen as paganistic, profane acts.

18:19 Self-control was one of the concepts God was trying to teach His people. Refraining from sex during a woman's menstrual uncleanness was meant to keep the other person ceremonially clean (15:19-24). The apostle Paul listed self-control as part of the fruit of the Spirit (Gal. 5:22-23).

18:20 This prohibition restates the seventh of the Ten Commandments (Exod. 20:14; Deut. 5:18), and it refers to sexual intercourse with a married or engaged person.

18:21 Child sacrifice practiced as worship of Molech was common among the Canaanites. The name Molech appears five times in Leviticus (v. 21; 20:2,3,4,5), and it refers to the god of the Ammonites. Human sacrifice was practiced in Israel only by corrupt rulers (1 Kings 11:7; 2 Kings 23:10; Jer. 32:35). The expression pass through the fire indicates that the child was probably burned to honor Molech in a pagan ritual. This practice was labeled as profane by God.

18:22 Homosexuality is clearly prohibited throughout the Bible (20:13; Rom. 1:27; 1 Cor. 6:9). The Sodomites were destroyed because of their sodomy (Gen. 19:5), and the men of Gibeah were destroyed following their homosexual rampage (Judg. 19:22). Male prostitution was practiced as part of a fertility ritual because pagans deified not just gods but sex as well; ironically, male and female shrine prostitutes were called literally "holy ones" (Deut. 23:17). Homosexuality is called an abomination because it is against God's order of creation and against His laws pertaining to the covenant community. The word occurs 116 times in the OT in contexts addressing idolatry, magic, transvestism, and defective sacrifice.

18:23 Just like homosexuality, bestiality was prohibited in the Bible under all circumstances. This act was classified as confusion, a violation of the divine order.

18:24-30 The punishment for these abominations was the death penalty. When the covenant community profaned God's name by following pagan practices, it was not just a mistake, it was a grave iniquity, a detestable thing, and it defiled the community. The fact that the laws of chapter 18 begin and end with the statement I am the Lord your God shows the seriousness of these laws.

19:1-37 All commandments from the Decalogue are reasserted here. The covenant community must live a holy life demonstrated through worship, integrity, justice, and love.

Ten Commandments (Exod. 20:2-17)	Leviticus
1-2	19:4
3	19:12
4	19:3b
5	19:3a
6	19:16b
7	19:29
8	19:11a
9	19:16a
10	19:18

19:2 This is the only time where God tells Moses to speak directly to the whole congregation of Israel. The imperative be holy (11:44; 20:7,26) and the reason for the people's holiness—for I the Lord your God am holy—are the main message of this chapter as well as the theme of the entire book of Leviticus. This idea was repeated by Jesus in the Sermon on the Mount when He told His disciples, "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48).

19:3 The placement of the mother before the father is unusual in the male-oriented Israelite society. Greek, Syriac, and Aramaic translations reverse the order to harmonize it with the Decalogue.

19:4 The expressions "I am the Lord" and I am the Lord your God (v v. 2-4,10-12,14,16,18,25,28,31-32,34,36-37) emphasize that Jehovah God is the author of these holiness laws as well as the rationale for them.

19:9-10 God in His grace made provision for the poor and stranger. Boaz obeyed this commandment when Ruth was allowed to glean after the reapers (Ruth 2:8-9). Jesus repeatedly taught His disciples to care for the poor (Matt. 19:21; Mark 12:42-43; Luke 4:18; 6:20; 11:41; 12:33; 14:13).

19:14 The command against abusing the deaf and the blind can be applied concerning any handicapped or disadvantaged people. The imperative to fear thy God serves as the rationale for the law because, unlike the deaf and the blind, God can see and hear everything we do. Outside the Bible, laws protecting disabled people were conspicuously absent in the ancient Near East.

19:15 The law against unrighteous judgment is directed not at judges (Deut. 1:16; 16:18) but at the people in general, since any Israelite could be a juror and stand in judgment of his neighbour (Ruth 4).

19:16 Along with slander, this verse may condemn standing idly when one's neighbour is in danger or taking a stand against him.

19:17 One way to show love for a neighbour is to rebuke him when he commits sin. New Testament leaders were commanded to rebuke those whom they served (1 Tim. 5:20; 2 Tim. 4:2; Titus 1:9,13; 2:15).

19:18 The importance of the command to love thy neighbour as thyself was affirmed by Jesus and the apostle Paul; it also shows continuity between the OT and the NT (Matt. 22:39-40; Rom. 13:9).

19:19 There is no rationale given for the prohibition of mixing cattle and mingling seed. Perhaps it had to do with maintaining natural distinctions (see Gen. 1:25; Deut. 22:5-11).

19:20-22 Having sexual intercourse with a woman who is a bondmaid was a sin, and this is why a trespass offering had to be made, though the death penalty was not required. The man alone was guilty since the female slave was not required to bring the trespass offering. This law protected vulnerable female slaves who did not have the social power and economic clout that free men had.

19:24-25 Because the firstfruits belonged to God (Num. 18:12-17), the fruit of the fourth year was holy to God as a praise offering in which the covenant community recognized that God was the One who gave them the good things the earth produced. Following this law would result in an increase of production.

19:26 Enchantment involved trying to determine the future by such devices as casting lots, using arrows, or looking at liquids or entrails. Observing times, or practicing sorcery, involved interpreting natural phenomena such as clouds or stars, or communicating with the spirits of the dead. Both of these practices were common in the ancient Near East, but they were denounced in the Bible because they were an attempt to undermine God's sovereignty. God, when He chose to, revealed the future through His servants, the prophets.

19:27 To round the corners of the hair on the head or to mar the corners of the beard may have been pagan practices that Israel was forbidden to emulate. In later Israelite culture, shaving was considered disgraceful (2 Sam. 10:4-5; Isa. 7:20).

19:28 Because the body is God's creation, it was to be kept whole (1 Cor. 6:8-20). The pagan custom of gashing the flesh as a sign of mourning was prohibited (Deut. 14:1; Jer. 16:6; 41:5; 47:5; 48:37). Marking one's body (tattooing) was also a custom that denoted belonging to a pagan cult, or it was done to ward off spirits of the dead.

19:31 In the ancient Near East, necromancy, or communication with the dead, was sought through mediums or wizards, but God's law ruled against such pagan practice (1 Sam. 28).

19:32 Respect for the elderly is God's rule not just in the Jewish culture, but universally (Prov. 16:31; 20:29).

19:35-36 The holiness laws must also permeate business dealings. The way a person buys and sells is an indication of his obedience to God. Honesty was a sign of wise living (Prov. 11:1; 16:11; 20:10,23). The meteyard was a measure of length; the measure had to do with volume—the ephah was dry volume and the hin liquid.

20:1-27 The laws in this chapter are similar to those in chapter 18 except that here the penalties for disobedience are attached to the laws forbidding Molech worship, pagan religious practices, and sexual offenses.

20:2 Death by stoning was also applied to blasphemers (24:16; 1 Kings 21:9-14), sorcerers (Lev. 20:27), Sabbath violators (Num. 15:35-36), idolaters (Deut. 13:6-10; 17:3-5), rebellious children (Deut. 21:18-21), adulterers (Ezek. 16:35-40; 23:43-47), a bride who did not disclose she was not a virgin (Deut. 22:23-24), a man and a betrothed woman who engaged in consensual sex (Deut. 22:24), and those who did not destroy things that had been placed under a divine ban (Josh. 7:1,25).

20:9 The fact that both parents are mentioned promotes the value of women in a traditional patriarchal society. The curse against one's parents carried the death penalty (Exod. 21:17; Deut. 21:18-21; Prov. 20:20; Matt. 15:4; Mark 7:10).

20:17-19 The punishment for lesser offenses was being cut off in the sight of their people. In some instances God Himself carried out this punishment (v v. 3,5-6; 17:10), in which He excommunicated the offenders from their relatives (7:20-21,25,27; 17:4,9-10; 18:29; 19:8; 20:3,5-6; 23:29).

20:20-21 Lesser violations were punished with childlessness. The presence of children was depicted in the Bible as divine reward (Ps. 127:3). To be barren was regarded as shameful (Gen. 16:2; 25:21; 30:1; 1 Sam. 1:5-11). Barrenness as punishment for sexual offenses was not a new judgment (Gen. 20:17-18; Num. 5:22,27), but not all cases of barrenness were punishment for sin. Sarah, Rachel, and Hannah in the OT, and Elizabeth in the NT are examples of barrenness, but nowhere does Scripture indicate that their barrenness was punishment for sin.

21:1-24 While all Israelites were part of the "holy nation" (Exod. 19:5-6), the priests were held to a higher standard in matters such as mourning, marriage, and family. This concept parallels the NT where church leaders such as elders, bishops, and deacons are held to higher standards (James 3:1).

21:1-4 Priests were forbidden from defiling themselves by touching the dead except in the case of a close relative (Num. 19:11-22). Priests could not even prepare their wives for burial because they were not blood relatives. This law was a polemic against the cult of the dead, which was widespread in the ancient Near East. The Egyptians were so preoccupied with death that their pharaohs would spend years preparing their pyramid tombs.

21:5 The priest was also forbidden to follow the mourning laws of the Canaanites, who would mutilate their flesh to show their sorrow and pain as well as to venerate the dead.

21:7 In the ancient Near East, there were two types of prostitutes. Common prostitutes were sexually loose and were paid for their services. Cult prostitutes, on the other hand, committed sexual acts as worship to pagan gods. The prohibition against marrying a divorced woman carried over into the NT rules about elders and deacons (1 Tim. 3; Titus 1:5-9).

21:9 Because the family in Israel was a solid unit, the activity of each member reflected on the others. The punishment here was probably death by stoning, after which the body was burnt.

21:16-23 A priest in Israel had to be in good physical condition and without blemish. While the text lists 12 physical defects that would prevent a person from serving as a priest, later rabbis expanded the list to 142. The NT does not address physical requirements but only spiritual qualifications for ministers. While some cultures today still hold to the OT requirements for ministers, the Levitical law does not carry over to the NT, and it is not binding on the church.

22:1-33 Since the priests led in corporate worship, they had to be ceremonially pure. The sacrifices they brought also had to be unblemished in order to be acceptable to the Lord.

22:4-5 During the time of Jesus, the religious leaders were angry that Jesus touched what would render Him as unclean, but when Jesus touched an unclean person, that person became clean.

PRIESTS IN THE OLD TESTAMENT (Listed alphabetically)
NAME	REFERENCE	IDENTIFICATION
Aaron	Exod. 28–29	Older brother of Moses; first high priest of Israel
Abiathar	1 Sam. 22:20-23; 2 Sam. 20:25	Son of Ahimelech who escaped the slayings at Nob
Abihu	See Nadab and Abihu
Ahimelech	1 Sam. 21–22	Led a priestly community at Nob; killed by Saul for befriending David
Amariah	2 Chron. 19:11	High priest during the reign of Jehoshaphat
Amaziah	Amos 7:10-17	Evil priest of Bethel; confronted Amos the prophet
Azariah	2 Chron. 26:16-20	High priest who stood against Uzziah when the ruler began to act as a prophet
Eleazar and Ithamar	Lev. 10:6; Num. 20:26	Godly sons of Aaron; Eleazar—Israel's second high priest
Eli	1 Sam. 1–4	Descendant of Ithamar; raised Samuel at Shiloh
Eliashib	Neh. 3:1; 13:4-5	High priest during the reign of Josiah
Elishama and Jehoram	2 Chron. 17:7-9	Teaching priests during the reign of Jehoshaphat
Ezra	Ezra 7–10; Neh. 8	Scribe, teacher, and priest during the rebuilding of Jerusalem
Hilkiah	2 Kings 22–23	High priest during the reign of Josiah
Hophni and Phinehas	1 Sam. 2:12-36	Evil sons of Eli
Ithamar	See Eleazar and Ithamar
Jahaziel	2 Chron. 20:14-17	Levite who assured Jehoshaphat of deliverance from an enemy
Jehoiada	2 Kings 11–12	High priest who saved Joash from Queen Athaliah's purge
Jehoram	See Elishama and Jehoram
Joshua	Hag. 1:1,12; Zech. 3	First high priest after the Babylonian captivity
Nadab and Abihu	Lev. 10:1-2	Evil sons of Aaron
Pashhur	Jer. 20:1-6	False priest who persecuted the prophet Jeremiah
Phinehas	(1) Num. 25:7-13 (2) See Hophni and Phinehas	(1) Son of Eleazar; Israel's third high priest whose zeal for pure worship stopped a plague
Shelemiah	Neh. 13:13	Priest during the time of Nehemiah; was in charge of administrating storehouses
Uriah	2 Kings 16:10-16	Priest who built pagan altar for evil King Ahaz
Zadok	2 Sam. 15; 1 Kings 1	High priest during the reign of David and Solomon

22:11 This law was consistent with the instruction given to Abraham to circumcise purchased slaves (Gen. 17:12-13), thus making them part of the covenant community.

22:19 The phrase without blemish comes from a term that means "to be complete, perfect." It conveys the idea that sacrifices must be flawless. During the Second Temple period, the prophet Malachi spoke against the people's bringing defective animals as sacrifices (Mal. 1:8-14). The NT teaches that the covenant community must bring their best to God (2 Cor. 8–9; Eph. 5:2; Php. 4:10-20; Heb. 13:15-16; 1 Pet. 2:5). The ultimate perfect sacrifice was Jesus, the Messiah, through whose atoning death believers are forgiven of sin and granted eternal life (John 1:29; 1 Pet. 1:19; Rev. 7:9; 12:11).

22:27 The phrase under the dam refers to a young animal nursing on its mother.

23:1-44 God set aside feasts and holy days to give the covenant community rest from everyday life. These special days would also help them remember His acts of creation, deliverance, protection, and provision.

23:2 The expression holy convocations occurs 11 times in chapter 23 (v v. 2,3,4,7,8,21,24,27,35,36,37) and 8 times elsewhere in the Torah (Exod. 12:16; Num. 28:18,25,26; 29:1,7,12). A holy convocation was a time during which the people were to lay aside their usual work to focus on the worship of Jehovah. The eight days that were designated holy convocations were the first and seventh days of Unleavened Bread (Lev. 23:6-8), Pentecost (v v. 15-21), the first day of the seventh month (v. 24), the Day of Atonement (v. 27), the first and eighth days of Tabernacles (v v. 35-36), and the Sabbath.

23:3 The sabbath is the only holy day commanded in the Ten Commandments (Exod. 20:8-11) and the only commandment grounded in creation (Exod. 20:11). Examples of work mentioned in the Torah are plowing and reaping (Exod. 34:21), kindling fire (Exod. 35:3), and gathering wood (Num. 15:32-36). Work that was prohibited elsewhere in the OT includes trade (Amos 8:5) and carrying burdens (Jer. 17:21-27). The Hebrew verb shavath means "to rest" or "to cease," and it is the root on which the word "Sabbath" was formed. Jesus affirmed that He is "Lord even of the sabbath day" and that "it is lawful to do well on the sabbath days" (Matt. 12:8,12). The book of Hebrews also speaks of a spiritual rest into which the community of faith enters through Jesus Christ (Heb. 3–4). Just as the rainbow was the sign of the covenant with Noah and circumcision was the sign of the Abrahamic covenant, the Sabbath served as the sign of the Mosaic covenant.

23:5 The passover was celebrated in the first month, Abib (later called Nisan; March-April). Further instructions about Passover were given in Exodus 12, before the Israelites were delivered by God's mighty hand. It was during the Passover Feast that Jesus was crucified, signaling that He was the unblemished lamb that was sacrificed for all humanity (Isa. 53:5-6; Heb. 8–10; 1 Pet. 1:18-19).

23:6 The feast of unleavened bread began on the fifteenth day of Abib and was a reminder of the haste with which the Hebrews left Egypt (Exod. 12). The word "feast" designates the event as a pilgrimage, and it could not be celebrated at home. The unleavened bread was usually in the form of small round wafers baked from new grain without leaven (Lev. 2:4). Over time leaven came to signify corruption. Thus, the feast was intended to remind the covenant community that they were supposed to purge corruption as they celebrated redemption (1 Cor. 5:8). By the first century a.d., the Passover and Unleavened Bread feasts were celebrated at the same time (Mark 14:1,12; Luke 22:1,7), although Passover was also treated as part of the pilgrimage during the reign of King Hezekiah (2 Chron. 30:1).

23:9-12 The Feast of Firstfruits occurred during the week of Unleavened Bread and was both commemorative and prophetic. The community of faith was to acknowledge God's provision by giving Him the first of their income. The waving of the sheaf was to be an outward sign of an inward attitude; therefore it was accompanied by the bringing of sacrifices. The people could only eat from the fruit of the land after they acknowledged God as its source. The prophetic element of this feast was fulfilled in the risen Jesus Christ, who is the firstfruits of those believers who have died (1 Cor. 15:20).

23:15-22 The word "Pentecost" comes from the Greek. It means "fiftieth," and it concluded the period of seven sabbaths that began during Passover. Originally the Feast of Weeks was for the wheat harvest (Exod. 34:22), but later it was tied with the events on Sinai. During this feast the Jews were supposed to show gratitude for God's provisions by bringing gifts (Lev. 23:15-17), by setting aside times for worship (v v. 18-21), and by making provision for the poor. God's concern and provision for the poor is evident throughout the OT (v. 22; 19:10, 25:35; Exod. 23:11; Deut. 15:4; Ruth 2). The Jews were celebrating this pilgrimage feast when the Holy Spirit came upon those gathered in Jerusalem (Acts 2).

23:23-25 What later became known as the Feast of Trumpets was observed in the seventh month of Tishri, when the Israelites celebrated the end of the harvest. During the postexilic time, this day became the Jewish New Year (Rosh Hashanah). The words blowing of trumpets refers to the sound that reminded the Israelites to assemble in God's presence for spiritual service. Trumpet blasts are important in the end time when events surrounding Christ's second coming will be preceded by angels blowing trumpets (Rev. 8:7-8,10,12; 9:1,13-14; 10:7; 11:15).

JEWISH FEASTS AND FESTIVALS
NAME	MONTH	DATE	REFERENCE	SIGNIFICANCE
Passover	Nisan	(Mar./Apr.): 14-21	Exod. 12:2-20; Lev. 23:5	Commemorates God's deliverance of Israel out of Egypt.
Feast of Unleavened Bread	Nisan	(Mar./Apr.): 15-21	Lev. 23:6-8	Commemorates God's deliverance of Israel out of Egypt. Includes a Day of Firstfruits for the barley harvest.
Feast of Harvest or Weeks (Pentecost)	Sivan	(May/June): 6 (seven weeks after Passover)	Exod. 23:16; 34:22; Lev. 23:15-21	Commemorates the giving of the law at Mount Sinai. Includes a Day of Firstfruits for the wheat harvest.
Feast of Trumpets (Rosh Hashanah)	Tishri	(Sept./Oct.): 1	Lev. 23:23-25; Num. 29:1-6	Day of the blowing of the trumpets to signal the beginning of the civil new year.
Day of Atonement (Yom Kippur)	Tishri	(Sept./Oct.): 10	Exod. 30:10; Lev. 23:26-33;	On this day the high priest makes atonement for the nation's sin. Also a day of fasting.
Feast of Tabernacles (Sukkoth)	Tishri	(Sept./Oct.): 15-21	Lev. 23:33-43; Num. 29:12-39; Deut. 16:13	Commemorates the forty years of wilderness wandering.
Feast of Dedication, or Festival of Lights (Hanukkah)	Kislev and Tebeth	(Nov./Dec.): 25-30; and Tebeth (Dec./Jan.): 1-2	John 10:22	Commemorates the purification of the temple by Judas Maccabaeus in 164 b.c.
Feast of Purim	Adar	(Feb./Mar.): 14	Esther 9	Commemorates the deliverance of the Jewish people in the days of Esther.

23:27 The day of atonement was to be celebrated during the tenth day of Tishri. Details on the celebration of this day are outlined in chapter 16. In contrast to the other feasts, this was to be a day of fasting in which the people were to afflict their souls (practice self-denial) and express remorse over personal and corporate sin.

23:33-34 The feast of tabernacles or booths began on Tishri 15. It was primarily a thanksgiving feast showing gratitude for God's provision (Exod. 34:22) and closing out the agricultural year. The tabernacles (Hb succoth) were also a reminder that the Israelites lived in tents during the 40-year journey from Egypt to the promised land (Lev. 23:42-43). The Feast of Tabernacles was observed during the monarchy period as well as the postexilic period (2 Chron. 8:13; Ezra 3:4; Zech. 14:16,18-19) and during the early church period.

23:40 Tabernacles is the only feast where the Israelites are commanded to rejoice before the Lord (cp. Deut. 12:10-12; Php. 4:4).

24:4 The candlestick was the seven-branched menorah that lighted the holy place of the tabernacle (Exod. 25:31-40). The light represented the presence of God with His people. In the Bible, light also represents God or His Word (Ps. 27:1; 36:9; 119:105). Jesus' affirmation that He was the light of the world was a polemic against those who put their faith in a menorah that was only the symbol of a greater reality (John 8:12; 9:5).

24:5-7 The twelve cakes or loaves of bread were called "the shewbread" (Exod. 25:30). They were a constant reminder of God's provision for the Israelites every day and especially during the wilderness period. The 12 loaves represented the 12 tribes of Israel. Jesus affirmed that He was the Bread of Life (John 6:33,35,48,51), satisfying the spiritual hunger of humanity.

24:11 To blaspheme the name of God was to blaspheme God Himself, just as to praise His name was to praise Him. Jews stopped using the name of Jehovah (Yahweh) because they thought it too sacred. When they referred to God, they called him "the Name" (Hb hashem). To "curse" is to esteem lightly, to consider of no account; it is the opposite of honor.

24:16 The punishment for blasphemy was death by stoning, a punishment used also for those who worshipped Molech (20:2).

24:20 The eye for eye, tooth for tooth principle was a figurative way of pointing to God's justice to show that the punishment should fit the crime. The principle of punishing an offender with the same injury that he had inflicted is called (Lat) lex talionis. Quoting this verse, Jesus raised the bar in His teaching on turning the other cheek (Matt. 5:38-42), the offering of forgiveness instead of retribution.

25:4 The expression a sabbath of rest occurs only with the sabbatical year, the Sabbath (23:3), and the Day of Atonement (23:32). These are the only times in which abstinence from all work was prescribed.

25:8 The number seven is sacred, so the expression seven times seven years points to a most sacred time which ushered in the Year of Jubile. While amnesties in the ancient Near East occurred at the discretion of a particular king or ruler, in Israel the Year of Jubile was fixed and ordained by God, who did not leave it to human discretion. This assured that Jubile would be observed.

25:10 Israel was asked to hallow only the Sabbath (Exod. 20:8,11; Deut. 5:12; Jer. 17:22,24,27; Ezek. 20:20; 44:24) and the Year of Jubile. The verb "hallow" means "sanctify" or "treat as holy."

25:13-17 Those buying or selling land were fairly to take into account that in the Year of Jubile it would revert to its original owner.

25:23 The land refers to the promised land. The notion of God's ownership of the land occurs throughout the OT (Exod. 15:17; Ps. 10:16; 85:1; Isa. 14:2,25; Jer. 2:7; Ezek. 36:5; 38:16; Hos. 9:3).

25:25 In order to keep property in the family, a well-off relative, known as a family redeemer, was allowed to buy it. This law was applied when Elimelech's land was redeemed by Boaz after Ruth's closest family redeemer refused to marry her.

25:32-34 Even though the Levites were not allotted permanent property in the promised land (Num. 18:23; 26:62), they were provided permanent residences and pastureland. These consisted of 48 towns and their surrounding fields (Num. 35:1-8). Sacred cities similar to these Levitical cities have been found in Ugarit and Mesopotamia.

25:35-38 A poor Israelite was supposed to be relieved (strengthened) by his fellow Israelites, who were not allowed to profit from the needs of the poor. The text implies that if a person took advantage of his impoverished brother, he did not fear . . . God.

25:39-55 God provided for the poor who had to sell themselves as indentured servants. However, slavery was only a temporary condition, and the law prohibited harsh treatment and provided for release in the year of jubile. Proslavery movements have misused passages in Leviticus by ignoring their provisions and limitations.

26:2 The verb "keep" refers to the detailed observation of the commandments. The expression ye shall keep my sabbaths occurs four times (v. 2; 19:3,30; Exod. 31:13), and it is an allusion to the Fourth Commandment about observing and hallowing the Sabbath.

26:4 In Hebrew the word rain is in the plural. It refers to the two rainy periods that occurred in autumn and spring (Deut. 11:14; Jer. 5:24; Joel 2:23).

26:11 The promise of divine fellowship is rendered by the phrase, I will set my tabernacle among you. This is a direct parallel to John 1:14, where John affirmed that Jesus, the Word, became flesh and "dwelt" or "tabernacled" among us.

26:13 The bands of your yoke were a reminder of the Egyptian bondage from which God delivered the Israelites. Here Israel is pictured as an animal held down by a heavy yoke then released to freedom. Later Jesus invited humanity to take His light yoke and partake of His rest (Matt. 11:28-30).

26:14-17 The five sets of curses that begin in verse 14 are presented as punishment for disobedience of God's commandments . . . statutes . . . judgments, and covenant. These curses match the five sets of blessings in verses 3-13. The Lord would set His face against His people only after they defiantly turned against Him.

26:18,21,24,28 The number seven associated with the punishment for sins is used figuratively to mean "many times" or "thoroughly." It could be an allusion to the Sabbaths not kept by the Israelites (v. 34).

26:22 Because Jehovah is the God of all creation, He can also sovereignly use wild beasts to punish His people (Deut. 32:24; 2 Kings 2:24; 17:25; Isa. 13:21-22).

26:29 This curse was fulfilled when the Syrian king Ben-Hadad besieged Samaria, the capital of the northern kingdom of Israel (2 Kings 6:24-29).

26:31 The expression I will not smell the savour of your sweet odours refers to the fact that God would not accept His people's sacrifices, and thus He was rejecting the people. Sacrifices without obedience are meaningless (1 Sam. 15:22).

26:33 The Hebrew verb zarâ, translated here as scatter, can also be translated "winnow." In the mind of the Jews it would trigger the image of wicked people being blown away like chaff (Ps. 1:4). This is an obvious reference to God's ultimate rejection of the errant Jews—the exile.

26:34-35 This curse anticipates Israel's failure to keep the sabbaths (25:11). The Chronicler connected this verse with Jeremiah's prophecy that the exile would last 70 years (2 Chron. 36:21; cp. Jer. 25:11; 29:10).

26:40-41 The word if indicates a turning point and involves a note of hope. The promised restoration is contingent upon the people's confession of iniquity and their humility. The verb translated humbled is literally "to bring to one's knees."

26:44 The purifying agent will be the exile, not the flood that destroyed the earth during the time of Noah (Gen. 6; 9). The great judgments of wars and famines in Revelation 6–19 have their original setting in Leviticus 26 and Deuteronomy 28. As in OT times, the NT believer must repent or be judged.

27:2-3 People who were dedicated by vow to the Lord's service could be redeemed through a sum of money established by God or the priest. Hannah promised Samuel to the Lord (1 Sam. 1:11), but if she had wanted to keep the child, God would have allowed her to take him back through monetary redemption. The Bible also affirms that the Nazirites made vows that included people (Num. 6).

27:26 No one could sanctify a firstling, because it already is the Lord's (Exod. 13:2; 34:19-20).

27:28-29 The penalty for disobeying God's law regarding things devoted . . . unto the Lord was death. It is possible that Ananias and Sapphira in the early church were guilty of breaking this law as well as lying to the Holy Spirit (Acts 5:1-11).

27:30 The tithe is not a human invention but a divine command. The first time the tithe is mentioned in the Bible was when Abram gave a tenth of what he had to Melchizedek (Gen. 14:20). The Israelites are told to tithe of the land (cp. Deut. 14:22-24). During the monarchy, the tithe was important because it provided the capital necessary for the day-to-day operation of the temple. The giving of the tithe was revived by Nehemiah during the postexilic era since it seems that the practice had been ignored (Neh. 13:10-13,37-38). Through the prophet Malachi, God rebuked the people for robbing God by not bringing their tithes to the temple (Mal. 3:8-10).

Leviticus Cross-References

a 1:1 Exod. 19:3

bExod. 40:34-35; Num. 12:4-5

c 1:2 ch. 22:18-19

d 1:3 ch. 3:1; 22:20-21; Exod. 12:5; Deut. 15:21; Mal. 1:14; Eph. 5:27; Heb. 9:14; 1 Pet. 1:19

e 1:4 ch. 3:2,8,13; 4:15; 8:14,22; 16:21; Exod. 29:10,15,19

fch. 22:21,27; Isa. 56:7; Rom. 12:1; Php. 4:18

gch. 4:20,26, 31,35; 9:7; 16:24; Num. 15:25; 2 Chron. 29:23-24; Rom. 5:11

h 1:5 Mic. 6:6

i2 Chron. 35:11; Heb. 10:11

jch. 3:8; Heb. 12:24; 1 Pet. 1:2

k 1:7 Gen. 22:9

l 1:9 Gen. 8:21; Ezek. 20:28,41; 2 Cor. 2:15; Eph. 5:2; Php. 4:18

m 1:10 ver. 3

n 1:11 ver. 5

a 1:14 ch. 5:7; 12:8; Luke 2:24

b 1:16 ch. 6:10

c 1:17 Gen. 15:10

dver. 9,13

e 2:1 ch. 6:14; 9:17; Num. 15:4

f 2:2 ver. 9; ch. 5:12; 6:15; 24:7; Isa. 66:3; Acts 10:4

g 2:3 ch. 7:9; 10:12-13

hExod. 29:37; Num. 18:9

i 2:4 Exod. 29:2

j 2:9 ver. 2

kExod. 29:18

l 2:10 ver. 3

m 2:11 ch. 6:17; See Matt. 16:12; Mark 8:15; Luke 12:1; 1 Cor. 5:8; Gal. 5:9

n 2:12 ch. 23:10-11; Exod. 22:29

a 2:13 Mark 9:49; Col. 4:9

bNum. 18:19

cEzek. 43:24

d 2:14 ch. 23:10,14

e2 Kings 4:42

f 2:15 ver. 1

g 2:16 ver. 2

h 3:1 ch. 7:11,29; 22:21

ich. 1:3

j 3:2 ch. 1:4-5; Exod. 29:10

k 3:3 ch. 4:8-9 Exod. 29:13,22

l 3:5 ch. 6:12; Exod. 29:13

m 3:6 ver. 1, etc.

n 3:11 See ch. 21:6,8,17,21-22; 22:25; Ezek. 44:7; Mal. 1:7,12

o 3:12 ver. 1,7, etc.

a 3:16 ch. 7:23,25; 1 Sam. 2:15; 2 Chron. 7:7

b 3:17 ch. 6:18; 7:36; 17:7; 23:14

cver. 16; compare with Deut. 32:14; Neh. 8:10

dGen. 9:4; ch. 7:23,26; 17:10,14; Deut. 12:16; 1 Sam. 14:33; Ezek. 44:7,15

e 4:2 ch. 5:15,17; Num. 15:22, etc.; 1 Sam. 14:27; Ps. 19:12

f 4:3 ch. 8:12

gch. 9:2

h 4:4 ch. 1:3-4

i 4:5 ch. 16:14; Num. 19:4

a 4:7 ch. 8:15; 9:9; 16:18

bch. 5:9

c 4:10 ch. 3:3-5

d 4:11 Exod. 29:14; Num. 19:5

e 4:12 ch. 6:11

fHeb. 13:11

g 4:13 Num. 15:24; Josh. 7:11

hch. 5:2-4,17

a 4:15 ch. 1:4

b 4:16 ver. 5; Heb. 9:12-14

c 4:20 ver. 3

dNum. 15:25; Dan. 9:24; Rom. 5:11; Heb. 2:17; 10:10-12; 1 John 1:7; 2:2

e 4:22 ver. 2,13

f 4:23 ver. 14

g 4:24 ver. 4, etc.

h 4:25 ver. 30

i 4:26 ch. 3:5

jver. 20; Num. 15:28

k 4:27 ver. 2; Num. 15:28

l 4:28 ver. 23

m 4:29 ver. 4,24

n 4:31 ch. 3:14

och. 3:3

pch. 1:9 Exod. 29:18

qver. 26

r 4:32 ver. 28

a 4:35 ch. 3:5

bver. 26,31

c 5:1 1 Kings 8:31; Matt. 26:63

dver. 17; ch. 7:18; 17:16; 19:8; 20:17; Num. 9:13

e 5:2 ch. 11:24, 28, 31,39; Num. 19:11,13,16

fver. 17

g 5:3 ch. 12-13, 15

h 5:4 See 1 Sam. 25:22; Acts 23:12

iSee Mark 6:23

j 5:5 ch. 16:21; 26:40; Num. 5:7; Ezra 10:11-12

k 5:7 ch. 12:8; 14:21

lch. 1:14

m 5:8 ch. 1:15

n 5:9 ch. 4:7,18, 30,34

o 5:10 ch. 1:14

pch. 4:26

a 5:11 Num. 5:15

b 5:12 ch. 2:2

c 5:13 ch. 4:26

dch. 2:3

e 5:15 ch. 22:14

fEzra 10:19

gch. 27:25; Exod. 30:13

h 5:16 ch. 6:5; 22:14; 27:13,15,27,31; Num. 5:7

ich. 4:26

j 5:17 ch. 4:2

kver. 15; ch. 4:2,13,22,27; Ps. 19:12; Luke 12:48

lver. 1-2

m 5:18 ver. 15

nver. 16

o 5:19 Ezra 10:2

p 6:2 Num. 5:6

qch. 19:11; Acts 5:4; Col. 3:9

rExod. 22:7,10

sProv. 24:28; 26:19

t 6:3 Deut. 22:1-3

uch. 19:12; Exod. 22:11; Jer. 7:9; Zech. 5:4

a 6:5 ch. 5:16; Num. 5:7; 2 Sam. 12:6; Luke 19:8

b 6:6 ch. 5:15

c 6:7 ch. 4:26

d 6:10 ch. 16:4; Exod. 28:39-41,43; Ezek. 44:17-18

ech. 1:16

f 6:11 Ezek. 44:19

gch. 4:12

h 6:12 ch. 3:3,9, 14

i 6:14 ch. 2:1; Num. 15:4

j 6:15 ch. 2:2,9

k 6:16 ch. 2:3; Ezek. 44:29

lver. 26; ch. 10:12-13; Num. 18:10

a 6:17 ch. 2:11

bNum. 18:9-10

cver. 25; ch. 2:3; 7:1; Exod. 29:37

d 6:18 ver. 29; Num. 18:10

ech. 3:17

fch. 22:3-7; Exod. 29:37

g 6:20 Exod. 29:2

hExod. 1:36

i 6:22 ch. 4:3

jExod. 29:25

k 6:25 ch. 4:2

lch. 1:3,5,11; 4:24,29,33

mver. 17; ch. 21:22

n 6:26 ch. 10:17-18; Num. 18:9-10; Ezek. 44:28-29

over. 16

p 6:27 Exod. 29:37; 30:29

q 6:28 ch. 11:33; 15:12

r 6:29 ver. 18; Num. 18:10

sver. 25

t 6:30 ch. 4:7, 11-12,18,21; 10:18; 16:27; Heb. 13:11

u 7:1 ch. 5; 6:1-7

vch. 6:17,25; 21:22

w 7:2 ch. 1:3,5, 11; 4:24,29,33

a 7:3 ch. 3:4,9-10,14-16; 4:8-9; Exod. 29:13

b 7:6 ch. 6:16-18; Num. 18:9-10

cch. 2:3

d 7:7 ch. 6:25-26; 14:13

e 7:9 ch. 2:3,10; Num. 18:9; Ezek. 44:29

f 7:11 ch. 3:1; 22:18,21

g 7:12 ch. 2:4; Num. 6:15

h 7:13 Amos 4:5

i 7:14 Num. 18:8,11,19

j 7:15 ch. 22:30

k 7:16 ch. 19:6-8

l 7:18 Num. 18:27

mch. 11:10-11,41; 19:7

a 7:20 ch. 15:3

bGen. 17:14

c 7:21 ch. 12–13, 15

dch. 11:24,28

eEzek. 4:14

fver. 20

g 7:23 ch. 3:17

h 7:26 ch. 3:17; Gen. 9:4; 17:10-14

i 7:29 ch. 3:1

j 7:30 ch. 3:3-4,9,14

kch. 8:27; 9:21; Exod. 29:24,27; Num. 6:20

l 7:31 ch. 3:5,11, 16

mver. 34

n 7:32 ver. 34; ch. 9:21; Num.6:20

o 7:34 ch. 10:14-15; Exod. 29:28; Num. 18:18-19; Deut. 18:3

p 7:36 ch. 8:12, 30; Exod. 40:13, 15

q 7:37 ch. 6:9

rch. 6:14

sch. 6:25

tver. 1

uch. 6:20; Exod. 29:1

vver. 11

a 7:38 ch. 1:2

b 8:2 Exod. 29:1-3

cExod. 28:2,4

dExod. 30:24-25

e 8:5 Exod. 29:4

f 8:6 Exod. 29:4

g 8:7 Exod. 29:5

hExod. 28:4

i 8:8 Exod. 28:30

j 8:9 Exod. 29:6

kExod. 28:37, etc.

l 8:10 Exod. 30:26-29

m 8:12 ch. 21:10,12; Exod. 29:7; 30:30; Ps. 133:2

n 8:13 Exod. 29:8-9

o 8:14 Exod. 29:10; Ezek. 43:19

pch. 4:4

q 8:15 ch. 4:7; Exod. 29:12,36; Ezek. 43:20,26; Heb. 9:22

r 8:16 Exod. 29:13; ch. 4:8

s 8:17 ch. 4:11-12; Exod. 29:14

t 8:18 Exod. 29:15

a 8:21 Exod. 29:18

b 8:22 Exod. 29:19,31

c 8:25 Exod. 29:22

d 8:26 Exod. 29:23

e 8:27 Exod. 29,24,etc.

f 8:28 Exod. 29:25

g 8:29 Exod. 29:26

h 8:30 Exod. 29:21; 30:30; Num. 3:3

i 8:31 Exod. 29:31-32

j 8:32 Exod. 29:34

k 8:33 Exod. 29:30,35; Ezek. 43:25-26

l 8:34 Heb. 7:16

m 8:35 Num. 3:7; 9:19; Deut. 11:1; 1 Kings 2:3

n 9:1 Ezek. 43:27

a 9:2 ch. 4:3; 8:14; Exod. 29:1

bch. 8:18

c 9:3 ch. 4:23; Ezra 6:17; 10:19

d 9:4 ch. 2:4

ever. 6,23; Exod. 29:43

f 9:6 ver. 23; Exod. 24:16

g 9:7 ch. 4:3; 1 Sam. 3:14; Heb. 5:3; 7:27; 9:7

hch. 4:16,20; Heb. 5:1

i 9:9 ch. 8:15

jSee ch. 4:17

k 9:10 ch. 8:16

lch. 4:8

m 9:11 ch. 4:11; 8:17

n 9:12 ch. 1:5; 8:19

o 9:13 ch. 8:20

p 9:14 ch. 8:21

q 9:15 ver. 3; Isa. 53:10; Heb. 2:17; 5:3

r 9:16 ch. 1:3,10

s 9:17 ver. 4; ch. 2:1-2

a 9:17 Exod. 29:38

b 9:18 ch. 3:1, etc.

c 9:20 ch. 3:5,16

d 9:21 ch. 7:30-34; Exod. 29:24,26

e 9:22 Num. 6:23; Deut. 21:5; Luke 24:50

f 9:23 ver. 6; Num. 14:10; 16:19,42

g 9:24 Gen. 4:4; Judg. 6:21; 1 Kings 18:38; 2 Chron. 7:1; Ps. 20:3

h1 Kings 18:39; 2 Chron. 7:3; Ezra 3:11

i 10:1 ch. 11:6; 22:9; Num. 3:3-4; 26:61; 1 Chron. 24:2

jch. 16:12; Num. 16:18

kExod. 30:9

l 10:2 ch. 9:24; Num. 16:35; 2 Sam. 6:7

m 10:3 ch. 21:6,17,21; Exod. 19:22; 29:43; Isa. 52:11; Ezek. 20:41; 42:13

nIsa. 49:3; Ezek. 28:22; John 13:31-32; 14:13; 2 Thess. 1:10

oPs. 39:9

p 10:4 Exod. 6:18,22; Num. 3:19,30

qLuke 7:12; Acts 5:6,9-10; 8:2

q 10:6 Exod. 33:5; ch. 13:45; 21:1,10; Num. 6:6-7; Deut. 33:9; Ezek. 24:16-17

rNum. 16:22,46; Josh. 7:1; 22:18,20; 2 Sam. 24:1

a 10:7 ch. 21:12

bch. 8:30; Exod. 28:41

c 10:9 Ezek. 44:21; Luke 1:15; 1 Tim. 3:3; Titus 3:7

d 10:10 ch. 11:47; 20:25; Jer. 15:19; Ezek. 22:26; 44:23

e 10:11 Deut. 24:8; Neh. 8:2,8-9,13; Jer. 18:18; Mal. 2:7

f 10:12 ch. 6:16; Exod. 29:2; Num. 18:9-10

gch. 21:22

h 10:13 ch. 2:3; 6:16

i 10:14 ch. 7:31,34; Exod. 29:24,26-27; Num. 18:11

j 10:15 ch. 7:19,30,34

k 10:16 ch. 9:3,15

l 10:17 ch. 6:26,29

m 10:18 ch. 6:30

nch. 6:26

a 10:19 ch. 9:8,12

bJer. 6:20; 14:12; Hos. 9:4; Mal. 1:10,13

c 11:2 Deut. 14:4; Acts 10:12,14

d 11:7 Isa. 65:4; 66:3,17

e 11:8 Isa. 52:11; See Matt. 15:11,20; Mark 7:2,15,18; Acts 10:14-15; 15:29; Rom. 14:14,17; 1 Cor. 8:8; Col. 2:16,21; Heb. 9:10

f 11:9 Deut. 14:9

g 11:10 ch. 7:18; Deut. 14:3

h 11:13 Deut. 14:12

a 11:22 Matt. 3:4; Mark 1:6

b 11:25 ch. 14:8; 15:5; Num. 19:10,22; 31:24

c 11:29 Isa. 66:17

d 11:32 ch. 15:12

e 11:33 ch. 6:28; 15:12

f 11:40 ch. 17:15; 22:8; Deut. 14:21; Ezek. 4:14; 44:31

g 11:43 ch. 20:25

a 11:44 ch. 19:2; 20:7,26; Exod. 19:6; 1 Thess. 4:7; 1 Pet. 1:15-16

b 11:45 Exod. 6:7

cver. 44

d 11:47 ch. 10:10

e 12:2 ch. 15:19

fLuke 2:22

gch. 15:19

h 12:3 Gen. 17:12; Luke 1:59; 2:21; John 7:22-23

i 12:6 Luke 2:22

j 12:8 ch. 5:7; Luke 2:24

kch. 4:26

a 13:2 Deut. 28:27; Isa. 3:17

bDeut. 17:8-9; 24:8; Luke 17:14

c 13:6 ch. 11:25; 14:8

d 13:10 Num. 12:10,12; 2 Kings 5:27; 2 Chron. 26:20

e 13:18 Exod. 9:9

a 13:45 Ezek. 24:17,22; Mic. 3:7

bLam. 4:15

a 13:46 Num. 5:2; 12:14; 2 Kings 7:3; 15:5; 2 Chron. 26:21; Luke 17:12

b 13:51 ch. 14:44

c 14:2 Matt. 8:2,4; Mark 1:40,44; Luke 5:12,14; 17:14

d 14:4 Num. 19:6

eHeb. 9:19

fPs. 51:7

g 14:7 Heb. 9:13

h2 Kings 5:10,14

a 14:8 ch. 13:6

bch. 11:25

cNum. 12:15

d 14:10 Matt. 8:4; Mark 1:44; Luke 5:14

ech. 2:1; Num. 15:4,15

f 14:12 ch. 5:2,18; 6:6-7

g 14:13 Exod. 29:11; ch. 1:5,11; 4:4,24

hch. 7:7

ich. 2:3; 7:6; 21:22

j 14:14 ch. 8:23 Exod. 29:20

k 14:18 ch. 4:26

l 14:19 ch. 5:1,6; 12:7

m 14:21 ch. 5:7; 12:8

n 14:22 ch. 12:8; 15:14-15

o 14:23 ver. 11

p 14:24 ver. 12

q 14:25 ver. 14

a 14:30 ver. 22; ch. 15:15

b 14:32 ver. 10

c 14:34 Gen. 17:8; Num. 32:22; Deut. 7:1; 32:49

d 14:35 Ps. 91:10; Prov. 3:33; Zech. 5:4

e 14:44 ch. 13:51; Zech. 5:4

f 14:49 ver. 4

a 14:53 ver. 20

b 14:54 ch. 13:30

c 14:55 ch. 13:47

dver. 34

e 14:56 ch. 13:2

f 14:57 Deut. 24:8; Ezek. 44:23

g 15:2 ch. 22:4; Num. 5:2; 2 Sam. 3:29; Matt. 9:20; Mark 5:25; Luke 8:43

h 15:5 ch. 11:25; 17:15

i 15:12 ch. 6:28; 11:32-33

j 15:13 ver. 28; ch. 14:8

k 15:14 ch. 14:22-23

l 15:15 ch. 14:30-31

mch. 14:19,31

n 15:16 ch. 22:4; Deut. 23:10

o 15:18 1 Sam. 21:4

p 15:19 ch. 12:2

a 15:24 See. ch. 20:18

b 15:25 Matt. 9:20; Mark 5:25; Luke 8:43

c 15:28 ver. 13

d 15:31 ch. 11:47; Deut. 24:8; Ezek. 44:23

eNum. 5:3; 19:13,20; Ezek. 5:11; 23:38

f 15:32 ver. 2

gver. 16

h 15:33 ver. 19

iver. 25

jver. 24

k 16:1 ch. 10:1-2

l 16:2 ch. 23:27; Exod. 30:10; Heb. 9:7; 10:19

mExod. 25:22; 40:34; 1 Kings 8:10-12

n 16:3 Heb. 9:7,12,24-25

och. 4:3

p 16:4 ch. 6:10; Exod. 28:39,42-43; Ezek. 44:17-18

qch. 8:6-7; Exod. 30:20

r 16:5 See ch. 4:14; Num. 29:11; 2 Chron. 29:21; Ezra 6:17; Ezek. 45:22-23

a 16:6 ch. 9:7; Heb. 5:2; 7:27-28; 9:7

b 16:10 1 John 2:2

c 16:12 ch. 10:1; Num. 16:18,46; Rev. 8:5

dExod. 30:34

e 16:13 Exod. 30:1,7-8; Num. 16:7,18,46; Rev. 8:3-4

fExod. 25:21

g 16:14 ch. 4:5; Heb. 9:13,25; 10:4

hch. 4:6

i 16:15 Heb. 2:17; 5:2; 9:7,28

jver. 2; Heb. 6:19; 9:3,7,12

k 16:16 See Exod. 29:36; Ezek. 45:18; Heb. 9:22-23

l 16:17 See Exod. 34:3; Luke 1:10

m 16:18 ch. 4:7,18; Exod. 30:10; Heb. 9:22-23

n 16:19 Ezek. 43:20

o 16:20 ver. 16; Ezek. 45:20

p 16:21 Isa. 53:6

q 16:22 Isa. 53:11-12; John 1:29; Heb. 9:28; 1 Pet. 2:24

r 16:23 Ezek. 42:14; 44:19

s 16:24 ver. 3,5

a 16:25 ch. 4:10

b 16:26 ch. 15:5

c 16:27 ch. 4:12,21; 6:30; Heb. 13:11

d 16:29 ch. 23:27; Exod. 30:10; Num. 29:7; Isa. 58:3,5; Dan. 10:3,12

e 16:30 Ps. 51:2; Jer. 33:8; Eph. 5:26; Heb. 9:13-14; 10:1-2; 1 John 1:7,9

f 16:31 ch. 23:32

g 16:32 ch. 4:3,5,16

hExod. 29:29-30; Num. 20:26,28

iver. 4

j 16:33 ver. 6,16,18-19,24

k 16:34 ch. 23:31; Num. 29:7

lExod. 30:10; Heb. 9:7,25

m 17:3 See Deut. 12:5,15,21

n 17:4 Deut. 12:5-6,13-14

oRom. 5:13

pGen. 17:14

q 17:5 Gen. 21:33; 22:2; 31:54; Deut. 12:2; 1 Kings 14:23; 2 Kings 16:4; 17:10; 2 Chron. 28:4; Ezek. 20:28; 22:9

r 17:6 ch. 3:2

sch. 3:5,11,16; 4:31; Exod. 29:18; Num. 18:17

t 17:7 Deut. 32:17; 2 Chron. 11:15; Ps. 106:37; 1 Cor. 10:20; Rev. 9:20

uch. 20:5; Exod. 34:15; Deut. 31:16; Ezek. 23:8

a 17:8 ch. 1:2-3

b 17:9 ver. 4

c 17:10 ch. 3:17; 7:26-27; 19:26; Gen. 9:4; Deut. 12:16,23; 15:23; 1 Sam. 14:33; Ezek. 44:7

dch. 20:3,5-6; 26:17; Jer. 44:11; Ezek. 14:8; 15:7

e 17:11 ver. 14

fMatt. 26:28; Mark 14:24; Rom. 3:25; 5:9; Eph. 1:7; Col. 1:14,20; Heb. 13:12; 1 Pet. 1:2; 1 John 1:7; Rev. 1:5

gHeb. 9:22

h 17:13 ch. 7:26

iDeut. 12:15,24; 15:23

jEzek. 24:7

k 17:14 ver. 11-12; Gen. 9:4; Deut. 12:23

l 17:15 ch. 22:8; Exod. 22:31; Deut. 14:21; Ezek. 14:4; 44:31

mch. 11:25

nch. 15:5

o 17:16 ch. 5:1; 7:18; 19:8; Num. 19:20

p 18:2 ver. 4; ch. 11:44; 19:4,10,34; 20:7; Exod. 6:7; Ezek. 20:5,7,19-20

q 18:3 Ezek. 20:7-8; 23:8

rch. 20:23; Exod. 23:24; Deut. 12:4,30-31

s 18:4 Deut. 4:1-2; 6:1; Ezek. 20:19

t 18:5 Ezek. 20:11,13,21; Luke 10:28; Rom. 10:5; Gal. 3:12

uExod. 6:2,6,29; Mal. 3:6

a 18:7 ch. 20:11

b 18:8 ch. 20:11; Gen. 49:4; Deut. 22:30; 27:20; Ezek. 22:10; Amos 2:7; 1 Cor. 5:1

c 18:9 ch. 20:17; 2 Sam. 13:12; Ezek. 22:11

d 18:12 ch. 20:19

e 18:14 ch. 20:20

f 18:15 ch. 20:12; Gen. 38:18,26; Ezek. 22:11

g 18:16 ch. 20:21; Matt. 14:4; See Deut. 25:5; Matt. 22:24; Mark 12:19

h 18:17 ch. 20:14

i 18:18 1 Sam. 1:6,8

j 18:19 ch. 20:18; Ezek. 18:6; 22:10

k 18:20 ch. 20:10; Exod. 20:14; Deut. 5:18; 22:22; Prov. 6:29,32; Mal. 3:5; Matt. 5:27; Rom. 2:22; 1 Cor. 6:9; Heb. 13:4

l 18:21 ch. 20:2; 2 Kings 16:3; 21:6; 23:10; Jer. 19:5; Ezek. 20:31; 23:37,39

m1 Kings 11:7,33; Called, Acts 7:43, Moloch

nch. 19:12; 20:3; 21:6; 22:2,32; Ezek. 36:20,etc.; Mal. 1:12

o 18:22 ch. 20:13; Rom. 1:27; 1 Cor. 6:9; 1 Tim. 1:10

p 18:23 ch. 20:15-16; Exod. 22:19

a 18:23 ch. 20:12

b 18:24 ver. 30; Matt. 15:18-20; Mark 17:21-23; 1 Cor. 3:17

cch. 20:23; Deut. 18:12

d 18:25 Num. 35:34; Jer. 2:7; 16:18; Ezek. 36:17

ePs. 89:32; Isa. 26:21; Jer. 5:9,29; 9:9; 14:10; 23:2; Hos. 2:13; 8:13; 9:9

fver. 28

g 18:26 ver. 5:30; ch. 20:22-23

h 18:28 ch. 20:22; Jer. 9:19; Ezek. 36:13,17

i 18:30 ver. 3,26; ch. 20:23; Deut. 18:9

jver. 24

kver. 2,4

l 19:2 ch. 11:44; 20:7,26; 1 Pet. 1:16

m 19:3 Exod. 20:12

nExod. 20:8; 31:13

o 19:4 ch. 26:1; Exod. 20:4; 1 Cor. 10:14; 1 John 5:21

pExod. 34:17; Deut. 27:15

q 19:5 ch. 7:16

r 19:9 ch. 23:22; Deut. 24:19-21; Ruth 2:15-16

s 19:11 Exod. 20:15; 22:1,7,10; Deut. 5:19

tch. 6:2; Eph. 4:25; Col. 3:9

a 19:12 ch. 6:3; Exod. 20:7; Deut. 5:11; Matt. 5:33; James 5:12

bch. 18:21

c 19:13 Mark 10:19; 1 Thess. 4:6

dDeut. 24:14-15; Mal. 3:5; James 5:4

e 19:14 Deut. 27:18; Rom. 14:13

fver. 32; ch. 25:17; Gen. 42:18; Eccl. 5:7; 1 Pet. 2:7

g 19:15 Exod. 23:2-3; Deut. 1:17; 16:19; 27:19; Ps. 82:2; Prov. 24:23; James 2:9

h 19:16 Exod. 23:1; Ps. 15:3; 50:20; Prov. 11:13; 20:19; Ezek. 22:9

iExod. 23:1,7; 1 Kings 21:13; Matt. 26:60-61; 27:4

j 19:17 1 John 2:9,11; 3:15

kMatt. 18:15; Luke 17:3; Gal. 6:1; Eph. 5:11; 1 Tim. 5:20; 2 Tim. 4:2; Titus 1:13; 2:15

l 19:18 2 Sam. 13:22; Prov. 20:22; Rom. 12:17,19; Gal. 5:20; Eph. 4:31; James 5:9; 1 Pet. 2:1

mMatt. 5:43; 22:39; Rom. 13:9; Gal. 5:14; James 2:8

n 19:19 Deut. 22:9-10

oDeut. 22:11

p 19:21 ch. 5:15; 6:6

q 19:24 Deut. 12:17-18; Prov. 3:9

r 19:26 ch. 17:10, etc.; Deut. 12:23

sDeut. 18:10-11,14; 1 Sam. 15:23; 2 Kings 17:17; 21:6; 2 Chron. 33:6; Mal. 3:5

t 19:27 ch. 21:5; Jer. 9:26; 48:37; Isa. 15:2

a 19:28 ch. 21:5; Deut. 14:1; Jer. 16:6; 48:37

b 19:29 Deut. 23:17

c 19:30 ver. 3; ch. 26:2

dEccl. 5:1

e 19:31 ch. 20:6,27; Exod. 22:18; Deut. 18:10; 1 Sam. 28:7; 1 Chron. 10:13; Isa. 8:19; Acts 16:16

f 19:32 Prov. 20:29; 1 Tim. 5:1

gver. 14

h 19:33 Exod. 22:21; 23:9

i 19:34 Exod. 12:48-49

jDeut. 10:19

k 19:35 ver. 15

l 19:36 Deut. 25:13,15; Prov. 11:1; 16:11; 20:10

m 19:37 ch. 18:4-5; Deut. 4:5-6; 5:1; 6:25

n 20:2 ch. 18:21

och. 18:21; Deut. 12:31; 18:10; 2 Kings 17:17; 23:10; 2 Chron. 33:6; Jer. 7:31; 32:35; Ezek. 20:26,31

p 20:3 ch. 17:10

qEzek. 5:11; 23:38-39

rch. 18:21

s 20:4 Deut. 17:2-3,5

t 20:5 ch. 17:10

uExod. 20:5

vch. 17:7

w 20:6 ch. 19:31

x 20:7 ch. 11:44; 19:2; 1 Pet. 1:16

y 20:8 ch. 19:37

zch. 21:8; Exod. 31:13; Ezek. 37:28

aa 20:9 Exod. 21:17; Deut. 27:16; Prov. 20:20; Matt. 15:4

abver. 11,13,16, 27; 2 Sam. 1:16

ac 20:10 ch. 18:20; Deut. 22:22; John 8:4-5

ad 20:11 ch. 18:8; Deut. 27:23

a 20:12 ch. 18:15

bch. 18:23

c 20:13 ch. 18:22; Deut. 23:17; See Gen. 19:5; Judg. 19:22

d 20:14 ch. 18:17; Deut. 27:23

e 20:15 ch. 18:23; Deut. 27:21

f 20:17 ch. 18:9; Deut. 22:22; See Gen. 20:12

g 20:18 ch. 18:19; See ch. 15:24

h 20:19 ch. 18:12-13

ich. 18:6

j 20:20 ch. 18:14

k 20:21 ch. 18:16

l 20:22 ch. 18:26; 19:37

mch. 18:25,28

n 20:23 ch. 18:3,24,30

och. 18:27

p 20:24 Exod. 3:17; 6:8

qver. 26; Exod. 19:5; 33:16; Deut. 7:6; 14:2; 1 Kings 8:53

r 20:25 ch. 11:47; Deut. 14:4

sch. 11:43

t 20:26 ver. 7; ch. 19:2; 1 Pet. 1:16

uver. 24; Titus 2:14

v 20:27 ch. 19:31; Exod. 22:18; Deut. 18:10-11; 1 Sam. 28:7-8

wver. 9

x 21:1 Ezek. 44:25

a 21:5 ch. 19:27-28; Deut. 14:1; Ezek. 44:20

b 21:6 ch. 18:21; 19:12

cSee ch. 3:11

d 21:7 Ezek. 44:22

eSee Deut. 24:1-2

f 21:8 ch. 20:7-8

g 21:9 Gen. 38:24

h 21:10 ch. 8:12; 16:22; Exod. 29:29-30; Num. 35:25

ich. 16:32; Exod. 28:2

jch. 10:6

k 21:11 Num. 19:14; See ver. 1-2

l 21:12 ch. 10:7

mch. 8:9,12,30; Exod. 28:36

n 21:13 ver. 7; Ezek. 44:22

o 21:15 ver. 8

p 21:17 ch. 10:3; Num. 16:5; Ps. 64:4

q 21:18 ch. 22:23

r 21:20 Deut. 23:1

s 21:21 ver. 6

t 21:22 ch. 2:3,10; 6:17,29; 7:1; 24:9; Num. 18:9

uch. 22:10-12; Num. 18:19

v 21:23 ver. 12

w 22:2 Num. 6:3

xch. 18:21

yExod. 28:38; Num. 18:32; Deut. 15:19

a 22:3 ch. 7:20

b 22:4 ch. 15:2

cch. 14:2; 15:13

dNum. 19:11,22

ech. 15:16

f 22:5 ch. 11:24,43,44

gch. 15:7,19

h 22:6 ch. 15:5; Heb. 10:22

i 22:7 ch. 21:22; Num. 18:11,13

j 22:8 ch. 17:15; Exod. 22:31; Ezek. 44:31

a 22:9 Exod. 28:43; Num. 18:22,32

b 22:10 See 1 Sam. 21:6

c 22:11 Num. 18:11,13

d 22:13 Gen. 38:11

ech. 10:14; Num. 18:11,19

f 22:14 ch. 5:15-16

g 22:15 Num. 18:32

h 22:16 ver. 9

i 22:18 ch. 1:2-3,10; Num. 15:14

j 22:19 ch. 1:3

k 22:20 Deut. 15:21; 17:1; Mal. 1:8,14; Eph. 5:27; Heb. 9:14; 1 Pet. 1:19

l 22:21 ch. 3:1,6

mch. 7:16; Num. 15:3,8; Deut. 23:21,23; Ps. 61:8; 65:1; Eccl. 5:4-5

n 22:22 ver. 20; Mal. 1:8

och. 1:9,13; 3:3,5

p 22:23 ch. 21:18

q 22:25 Num. 15:15-16

rch. 21:6,17

sMal. 1:14

t 22:27 Exod. 22:30

u 22:28 Deut. 22:6

v 22:29 ch. 7:12; Ps. 107:22; 116:17; Amos 4:5

w 22:30 ch. 7:15

x 22:31 ch. 19:37; Num. 15:40; Deut. 4:40

y 22:32 ch. 18:21

zch. 10:3; Matt. 6:9; Luke 11:2

aach. 20:8

ab 22:33 ch. 11:45; 19:36; 25:38; Exod. 6:7; Num. 15:41

a 23:2 ver. 4:37

bExod. 32:5; 2 Kings 10:20; Ps. 81:3

c 23:3 ch. 19:3; Exod. 20:9; 23:12; 31:15; 34:21; Deut. 5:13; Luke 13:14

d 23:4 ver. 2,37; Exod. 23:14

e 23:5 Exod. 12:6,14,18; 13:3,10; 23:15; 34:18; Num. 9:2-3; 28:16-17; Deut. 16:1-8; Josh. 5:10

f 23:7 Exod. 12:16; Num. 28:18,25

g 23:10 Exod. 23:16,19; 34:22,26; Num. 15:2,18; 28:26; Deut. 16:9; Josh. 3:15

hRom. 11:16; 1 Cor. 15:20; James 1:18; Rev. 14:4

i 23:11 Exod. 29:24

j 23:13 ch. 2:14-16

k 23:15 ch. 25:8; Exod. 34:22; Deut. 16:9

a 23:16 Acts 2:1

bNum. 28:26

c 23:17 Exod. 23:16,19; 22:29; 34:22,26; Num. 15:17; 28:26; Deut. 26:1

d 23:19 ch. 4:23,28; Num. 28:30

ech. 3:1

f 23:20 Num. 18:12; Deut. 18:4

g 23:22 ch. 19:9

hDeut. 24:19

i 23:24 Num. 29:1

jch. 25:9

k 23:27 ch. 16:30; Num. 29:7

a 23:29 Gen. 17:14

b 23:30 ch. 20:3,5-6

c 23:34 Exod. 23:16; Num. 29:12; Deut. 16:13; Ezra 3:4; Neh. 8:14; Zech. 14:16; John 7:2

d 23:36 Num. 26:35; Neh. 8:18; John 7:37

eDeut. 16:8; 2 Chron. 7:9; Neh. 8:18; Joel 1:14; 2:15

f 23:37 ver. 2,4

g 23:38 Num. 29:39

h 23:39 Exod. 23:16; Deut. 16:13

i 23:40 Neh. 8:15

jDeut. 16:14-15

k 23:41 Num. 29:12; Neh. 8:18

l 23:42 Neh. 8:14-16

m 23:43 Deut. 31:13; Ps. 78:5-6

n 23:44 ver. 2

o 24:2 Exod. 27:20-21

p 24:4 Exod. 31:8; 39:37

a 24:5 Exod. 25:30

b 24:6 1 Kings 7:48; 2 Chron. 4:19; 13:11; Heb. 9:2

c 24:8 Num. 4:7; 1 Chron. 9:32; 2 Chron. 2:4

d 24:9 1 Sam. 21:6; Matt. 12:4; Mark 2:26; Luke 6:4

ech. 8:3; 21:22; Exod. 29:33

f 24:11 ver. 16

gJob 1:5,11,22; 2:5,9-10; Isa. 8:21

hExod. 18:22,26

i 24:12 Num. 15:34

jExod. 18:15-16; Num. 27:5; 36:5-6

k 24:14 Deut. 13:9; 17:7

l 24:15 ch. 5:1; 20:17; Num. 9:13

m 24:16 1 Kings 21:10,13; Ps. 74:10,18; Matt. 12:31; Mark 3:28; James 2:7

n 24:17 Exod. 21:12; Num. 35:31; Deut. 19:11-12

o 24:18 ver. 21

p 24:19 Exod. 21:24; Deut. 19:21; Matt. 5:38; 7:2

q 24:21 ver. 18; Exod. 21:33

rver. 17

s 24:22 ch. 19:34; Exod. 12:49; Num. 15:16

t 24:23 ver. 14

u 25:2 Exod. 23:10; See ch. 26:34,35; 2 Chron. 36:21

v 25:5 2 Kings 19:29

a 25:9 ch. 23:24,27

b 25:10 Isa. 61:2; 63:4; Jer. 34:8,15,17; Luke 4:19

cver. 13; Num. 36:4

d 25:11 ver. 5

e 25:12 ver. 6-7

f 25:13 ver. 10; ch. 27:24; Num. 36:4

g 25:14 ver. 17; ch. 19:13; 1 Sam. 12:3-4; Mic. 2:2; 1 Cor. 6:8

h 25:15 ch. 27:18,23

i 25:17 ver. 14

jver. 43; ch. 19:14,32

k 25:18 ch. 19:37

lch. 26:5; Deut. 12:10; Ps. 4:8; Prov. 1:33; Jer. 23:6

m 25:19 ch. 26:5; Ezek. 34:25,27-28

n 25:20 Matt. 6:25,31

over. 4-5

p 25:21 Deut. 28:8; See Exod. 16:29

q 25:22 2 Kings 19:29

rJosh 5:11-12

s 25:23 Deut. 32:43; 2 Chron. 7:20; Ps. 85:1; Joel 2:18; 3:2

t1 Chron. 29:15; Ps. 39:12; 119:19; 1 Pet. 2:11

u 25:25 Ruth 2:20; 4:4,6

vSee Ruth 3:2,9,12; Jer. 32:7-8

w 25:27 ver. 50-52

x 25:28 ver. 13

y 25:32 See Num. 35:2; Josh. 21:2, etc.

a 25:33 ver. 28

b 25:34 See Acts 4:36-37

c 25:35 Deut. 15:7-8; Ps. 37:26; 41:1; 112:5,9; Prov. 14:31; Luke 6:35; Acts 11:29; Rom. 12:18; 1 John 3:17

d 25:36 Exod. 22:25; Deut. 23:19; Neh. 5:7; Ps. 15:5; Prov. 28:8; Ezek. 18:8,13,17; 22:12

ever. 17; Neh. 5:9

f 25:38 ch. 22:32-33

g 25:39 Exod. 21:2; Deut. 15:12; 1 Kings 9:22; 2 Kings 4:1; Neh. 5:5; Jer. 34:14

h 25:41 Exod. 21:3

iver. 28

j 25:42 ver. 55; Rom. 6:22; 1 Cor. 7:23

k 25:43 Eph. 6:9; Col. 4:1

lver. 46; Exod. 1:13

mver. 17; Exod. 1:17,21; Deut. 25:18; Mal. 3:5

n 25:45 Isa. 56:3,6

o 25:46 Isa. 14:2

pver. 43

q 25:47 ver. 25:35

r 25:48 Neh. 5:5

s 25:49 ver. 26

t 25:50 Job 7:1; Isa. 16:14; 21:16

u 25:54 ver. 41; Exod. 21:2-3

v 25:55 ver. 42

a 26:1 Exod. 20:4-5; Deut. 5:8; 16:22; 27:15; Ps. 97:7

b 26:2 ch. 19:30

c 26:3 Deut. 11:13-15; 28:1-14

d 26:4 Isa. 30:23; Ezek. 34:26; Joel 2:23-24

ePs. 67:6; 85:12; Ezek. 34:27; 36:30; Zech. 8:12

f 26:5 Amos 9:13

gch. 25:19; Deut. 11:15; Joel 2:19,26

hch. 25:18; Ezek. 34:25,27-28

i 26:6 1 Chron. 22:9; Ps. 29:11; 147:14; Isa. 45:7; Hag. 2:9

jJob 11:19; Ps. 3:5; 4:8; Isa. 35:9; Jer. 30:10; Ezek. 34:25; Hos. 2:18; Zeph. 3:13

k2 Kings 17:25; Ezek. 5:17; 14:15

lEzek. 14:17

m 26:8 Deut. 32:30; Josh 23:10

n 26:9 Exod. 2:25; 2 Kings 13:23

oGen. 17:6-7; Neh. 9:23; Ps. 107:38

p 26:10 ch. 25:22

q 26:11 Exod. 25:8; 29:45; Josh. 22:19; Ps. 76:2; Ezek. 37:26-28; Rev. 21:3

rch. 20:23; Deut. 32:19

s 26:12 2 Cor. 6:16

tExod. 6:7; Jer. 7:23; 11:4; 30:22; Ezek. 11:20; 36:28

u 26:13 ch. 25:38:42,55

vJer. 2:20; Ezek. 34:27

w 26:14 Deut. 28:15; Lam. 2:17; Mal. 2:2

x 26:15 ver. 43; 2 Kings 17:15

y 26:16 Deut. 28:65-67; 32:25; Jer. 15:8

zDeut. 28:22

aa1 Sam. 2:33

abDeut. 28:33,51; Job 31:8; Jer. 5:17; 12:13; Mic. 6:15

ac 26:17 ch. 17:10

adDeut. 28:25; Judg. 2:14; Jer. 19:7

aePs. 106:41

afver. 36; Ps. 53:5; Prov. 28:1

ag 26:18 1 Sam. 2:5; Ps. 119:164; Prov. 24:16

ah 26:19 Isa. 25:11; 26:5; Ezek. 7:24; 30:6

aiDeut. 28:23

aj 26:20 Ps 127:1; Isa. 49:4

akDeut. 11:17; 28:18; Hag. 1:10

al 26:22 Deut. 32:24; 2 Kings 17:25; Ezek. 5:17; 14:15

amJudg. 5:6; 2 Chron. 15:5; Isa. 33:8; Lam. 1:4; Zech. 7:14

an 26:23 Jer. 2:30; 5:3; Amos 4:6-12

ao 26:24 2 Sam. 22:27; Ps. 18:26

a 26:25 Ezek. 5:17; 6:3; 14:17; 29:8; 33:2

bNum. 14:12; Deut. 28:12; Jer. 14:12; 24:10; 29:17-18; Amos 4:10

c 26:26 Ps. 105:16; Isa. 3:1; Ezek. 4:16; 5:16; 14:13

dIsa. 9:20; Mic. 6:14; Hag. 1:6

e 26:27 ver. 21,24

f 26:28 Isa. 59:18; 63:3; 66:15; Jer. 21:5; Ezek. 5:13,15; 8:18

g 26:29 Deut. 28:53; 2 Kings 6:29; Ezek. 5:10; Lam. 4:10

h 26:30 2 Chron. 34:3-4,7; Isa. 27:9; Ezek. 6:3-6,13

i2 Kings 23:20; 2 Chron. 34:5

jLev. 20:23; Ps. 78:59; 89:38; Jer. 14:19

k 26:31 Neh. 2:3; Jer. 4:7; Ezek. 6:6

lPs. 74:7; Lam. 1:10; Ezek. 9:6; 21:7

m 26:32 Jer. 9:11; 25:11,18

nDeut. 28:37; 1 Kings 9:8; Jer. 18:16; 19:8; Ezek. 5:15

o 26:33 Deut. 4:27; 28:64; Ps. 44:11; Jer. 9:16; Ezek. 12:15; 20:23; 22:15; Zech. 7:14

p 26:34 2 Chron. 36:21

q 26:35 ch. 25:2

r 26:36 Ezek. 21:7,12,15

sver. 17; Job 15:21; Prov. 28:1

t 26:37 Isa. 10:4; See Judg. 7:22; 1 Sam. 14:15-16

uJosh. 7:12-13; Judg. 2:14

v 26:39 Deut. 4:27; 28:65; Neh. 1:9; Jer. 3:25; 29:12-13; Ezek. 4:17; 6:9; 20:43; 24:23; 33:10; 36:31; Hos. 5:15; Zech. 10:9

w 26:40 Num. 5:7; 1 Kings 8:33,35,47; Neh. 9:2; Prov. 28:13; Dan. 9:3-4; Luke 15:18; 1 John 1:9

x 26:41 See Jer. 6:10; 9:25-26; Ezek. 44:7; Acts 7:51; Rom. 2:29; Col. 2:11

y1 Kings 21:29; 2 Chron. 12:6-7,12; 32:26; 33:12-13

z 26:42 Exod. 2:24; 6:5; Ps. 106:45; Ezek. 16:60

aaPs. 136:23

ab 26:43 ver. 34-35

acver. 15

a 26:44 Deut. 4:31; 2 Kings 13:23; Rom. 11:2

b 26:45 Rom. 11:28

cch. 22:33; 25:38

dPs. 98:2; Ezek. 20:9,14,22

e 26:46 ch. 27:34; Deut. 6:1; 12:1; 33:4; John 1:17

fch. 25:1

g 27:2 Num. 6:2; See Judg. 11:30-31,39; 1 Sam. 1:11,28

h 27:3 Exod. 30:13

i 27:13 ver. 15,19

j 27:15 ver. 13

k 27:18 ch. 25:15-16

l 27:19 ver. 13

m 27:21 ch. 25:10,28,31

nver. 28

oNum. 8:14; Ezek. 44:29

p 27:22 ch. 25:10,25

q 27:23 ver. 18

r 27:24 ch. 25:28

a 27:25 Exod. 30:13; Num. 3:47; 18:16; Ezek. 45:12

b 27:26 Exod. 13:2,12; 22:30; Num. 18:17; Deut. 15:19

c 27:27 ver. 11-13

d 27:28 ver. 21; Josh. 6:17-19

e 27:29 Num. 21:2-3

f 27:30 Gen. 28:22; Num. 18:21,24; 2 Chron. 31:5-6,12; Neh. 13:12; Mal. 3:8,10

g 27:31 ver. 13

h 27:32 See Jer. 33:13; Ezek. 20:37; Mic. 7:14

i 27:33 ver. 10

j 27:34 ch. 26:46

The Third Book of Moses, Called
Leviticus

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline

Timeline of Leviticus

Leviticus Study Notes

Leviticus Cross-References

The Third Book of Moses, Called Leviticus

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline

Timeline of Leviticus

Leviticus Study Notes

Leviticus Cross-References

The Third Book of Moses, Called
Leviticus