Leviticus 17:1
New International Version
The LORD said to Moses,

New Living Translation
Then the LORD said to Moses,

English Standard Version
And the LORD spoke to Moses, saying,

Berean Study Bible
Then the LORD said to Moses,

New American Standard Bible
Then the LORD spoke to Moses, saying,

New King James Version
And the LORD spoke to Moses, saying,

King James Bible
And the LORD spake unto Moses, saying,

Christian Standard Bible
The LORD spoke to Moses:

Contemporary English Version
The LORD told Moses

Good News Translation
The LORD commanded Moses

Holman Christian Standard Bible
The LORD spoke to Moses: "

International Standard Version
The LORD told Moses,

NET Bible
The LORD spoke to Moses:

New Heart English Bible
The LORD spoke to Moses, saying,

GOD'S WORD® Translation
The LORD spoke to Moses,

JPS Tanakh 1917
And the LORD spoke unto Moses, saying:

New American Standard 1977
Then the LORD spoke to Moses, saying,

Jubilee Bible 2000
And the LORD spoke unto Moses, saying,

King James 2000 Bible
And the LORD spoke unto Moses, saying,

American King James Version
And the LORD spoke to Moses, saying,

American Standard Version
And Jehovah spake unto Moses, saying,

Brenton Septuagint Translation
And the Lord spoke to Moses, saying,

Douay-Rheims Bible
And the Lord spoke to Moses, saying:

Darby Bible Translation
And Jehovah spoke to Moses, saying,

English Revised Version
And the LORD spake unto Moses, saying,

Webster's Bible Translation
And the LORD spoke to Moses, saying,

World English Bible
Yahweh spoke to Moses, saying,

Young's Literal Translation
And Jehovah speaketh unto Moses, saying,
Study Bible
The Place of Sacrifice
1Then the LORD said to Moses, 2“Speak to Aaron, his sons, and all the Israelites and tell them this is what the LORD has commanded:…
Cross References
Leviticus 16:34
This is to be a permanent statute for you, to make atonement once a year for the Israelites because of all their sins." And all this was done as the LORD had commanded Moses.

Leviticus 17:2
"Speak to Aaron, his sons, and all the Israelites and tell them this is what the LORD has commanded:

Treasury of Scripture

And the LORD spoke to Moses, saying,

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

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

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

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

(1) And the Lord spake unto Moses.--The Day of Atonement was instituted to purge, in an especial manner, the whole community from all their sins, and present them a holy nation before the Lord once a year. Hence it is now followed by regulations concerning every-day life, the observance of which is to foster the holiness secured on that particular day.

This chapter finds its natural place here as the supplement of all that has gone before. The first part of the book contains the institution or regulation of the sacrificial system (chapters 1-7). This chapter, therefore, which gives injunctions as to the place where all sacrifices are to be offered, might well, as Knobel has remarked, have taken its place as chapter 8. The second part contains the institution of the hereditary priesthood (chapters 8-10). This chapter, therefore, which forbids for the future all offering of sacrifices in the open fields, and commands that they shall be brought "unto the priest, unto the door of the tabernacle of the congregation," would still more fitly find its place after chapter 10. But the first two sections of the third part (chapters 11-16) contain the laws and rules respecting cleansing from ceremonial defilement, and this cleansing is to be mainly effected by the means of sacrifice. Therefore the rule as to the place where sacrifice shall be offered is most naturally given here, where it is found (chapter 17), forming a close not only to Parts I and II, but also to the two sections of Part III, which contain the regulations as to purification by sacrifice. It is altogether a mistake to make a Second Book begin with chapter 17, as is clone by Lange and Keil. The first injunction contained in the chapter (verses 2-7) is very generally understood to mean that while the Israelites lived in the wilderness, all animals fit for sacrifices which were slain for food should be so far regarded as sacrifices that they should be brought to the door of the tabernacle and slain in the court, an offering of the blood and fat being made to the Lord. Thus the ordinary slaughtering of domestic animals, it is said, became sanctified, and the dignity of life made clear: God is the Lord of life; he gave it, and it must not be taken away unless the blood, which is the vehicle of life, be offered to him by being presented sacrificially on his altar, or, where this is not possible, as in the case of wild animals, by being reverently covered with earth. Such a rule as this respecting the slaughtering of domestic animals, difficult to carry out in any case, would become impossible to obey after the camp had been expanded into a nation, and it is therefore supposed that it is by anticipation repealed in Deuteronomy 12:15 ("Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God which he hath given thee"), while the regulations as to restricting the offering of sacrifice to the court of the temple, and as to pouring blood on the earth, are there emphatically enforced. This view of the text is erroneous, and must be rejected. The injunction dues not refer to the ordinary slaughter of domestic animals for food, but only to sacrifices. Hitherto it had been the right and the duty of the head of each family to offer sacrifice for his household, and this he did wherever he thought proper, according to the ancient patriarchal practice, and most naturally in the open fields. This duty and liberty is now abolished. The Aaronic priesthood has superseded the older priestly system, and henceforth every sacrifice is to be offered in the court of the tabernacle, and by the hand of Aaron's sons. The change was most momentous, but it could not but be made after the consecration of Aaron and his sons for an hereditary priesthood. A second reason for the change being made was the immediate danger to which a rude and superstitious people was exposed, of offering the parts which they were bound to set aside for the altar of God to some other deity, if God's priests and altar were not at hand. The imaginations of the Israelites, corrupted by their stay in Egypt, peopled the fields with beings answering to the Pan and the satyrs of the Greeks; and to these the sacred portions of the animals slaughtered elsewhere than at the tabernacle were offered.

17:1-9 All the cattle killed by the Israelites, while in the wilderness, were to be presented before the door of the tabernacle, and the flesh to be returned to the offerer, to be eaten as a peace-offering, according to the law. When they entered Canaan, this only continued in respect of sacrifices. The spiritual sacrifices we are now to offer, are not confined to any one place. We have now no temple or altar that sanctifies the gift; nor does the gospel unity rest only in one place, but in one heart, and the unity of the Spirit. Christ is our Altar, and the true Tabernacle; in him God dwells among men. It is in him that our sacrifices are acceptable to God, and in him only. To set up other mediators, or other altars, or other expiatory sacrifices, is, in effect, to set up other gods. And though God will graciously accept our family offerings, we must not therefore neglect attending at the tabernacle.
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