Then
The word "Then" serves as a connective term, linking the preceding instructions and events with what is about to be communicated. In the context of Leviticus, it signifies a continuation of God's direct communication with Moses. This word reminds us of the ongoing narrative of God's revelation to His chosen people, Israel, and the unfolding of His divine law. It emphasizes the sequential nature of God's instructions, which are meant to guide the Israelites in their covenant relationship with Him.

the LORD
The term "the LORD" is a translation of the Hebrew name "YHWH," often vocalized as Yahweh. This is the personal and covenantal name of God, signifying His eternal, self-existent nature. It is a reminder of God's holiness, sovereignty, and faithfulness. In the context of Leviticus, it underscores the authority and divine origin of the laws being given. The use of this name highlights the intimate relationship between God and His people, as He reveals His will and character to them.

said
The word "said" indicates direct communication from God to Moses. In Hebrew, the verb "amar" is used, which conveys the act of speaking or declaring. This emphasizes the verbal nature of God's revelation, which is both authoritative and personal. It is a reminder that God's words are not mere suggestions but divine commands that carry weight and significance. The act of speaking also reflects God's desire to communicate with humanity, revealing His will and purpose.

to Moses
Moses is the chosen leader and prophet through whom God communicates His laws and instructions to the Israelites. His role as a mediator is crucial in the narrative of the Pentateuch. Historically, Moses is seen as a central figure in the Exodus and the establishment of the covenant at Sinai. The mention of Moses here highlights his unique position as God's spokesperson and the one entrusted with delivering God's commandments to the people. It also serves as a reminder of the importance of faithful leadership and obedience to God's word.

Speak to the entire congregation of the Israelites
The directive to "speak" underscores the importance of verbal communication in conveying God's commandments. The Hebrew word used here is "דַּבֵּר" (daber), which implies a formal and authoritative declaration. This is not a suggestion but a command from God, emphasizing the seriousness of the message. The "entire congregation" indicates that this message is for all Israelites, not just a select group. It highlights the communal aspect of holiness, suggesting that holiness is not just an individual pursuit but a collective responsibility. Historically, the Israelites were a covenant community, and this command reinforces their identity as God's chosen people, set apart for His purposes.

and tell them
The phrase "and tell them" reiterates the necessity of clear communication. The Hebrew root "אָמַר" (amar) is used here, which often conveys the idea of making something known or declaring. This reinforces the idea that God's expectations are not hidden or mysterious but are openly communicated to His people. The act of telling implies a transmission of knowledge that is meant to be understood and acted upon. In the context of ancient Israel, oral tradition was a primary means of preserving and transmitting God's laws and teachings.

Be holy
The command "Be holy" is central to this verse and to the entire book of Leviticus. The Hebrew word for "holy" is "קָדוֹשׁ" (qadosh), which means set apart, sacred, or consecrated. Holiness in the biblical sense involves moral and spiritual purity, as well as a distinctiveness from the surrounding nations. This call to holiness is not just about ritual purity but encompasses all aspects of life, including ethical behavior and worship. The Israelites are called to reflect God's character in their lives, setting them apart as His people. This concept of holiness is foundational to the covenant relationship between God and Israel.

because I, the LORD your God, am holy
The phrase "because I, the LORD your God, am holy" provides the rationale for the command to be holy. The name "LORD" is the English representation of the Tetragrammaton, YHWH, which is God's personal name revealed to Moses. It signifies His eternal, self-existent nature. The declaration "your God" emphasizes the personal relationship between God and the Israelites. God's holiness is the standard and motivation for the holiness of His people. The Hebrew word for "holy" here is the same as before, "קָדוֹשׁ" (qadosh), underscoring the idea that God's nature is the ultimate model for human conduct. This statement is a profound theological assertion that God's people are to mirror His character in their lives, reflecting His purity, righteousness, and love. Historically, this call to holiness set Israel apart from the pagan nations, serving as a witness to the one true God.

Each of you
This phrase emphasizes individual responsibility within the community of Israel. The Hebrew word used here is "אִישׁ" (ish), which means "man" or "person." It underscores that the command is not just for a select group but for every individual, highlighting the personal nature of obedience to God's laws. In a conservative Christian perspective, this calls believers to personal accountability in their walk with God.

must respect
The Hebrew word for "respect" is "יָרֵא" (yare), which can also mean "fear" or "revere." This is not a fear of terror but a deep reverence and honor. In the context of family, it implies a profound respect for parental authority, which is foundational to societal stability. This respect is seen as a reflection of one's reverence for God, as the family is a microcosm of God's order.

his mother and father
The order of "mother" before "father" is significant and somewhat unusual in ancient texts, which often prioritized the father. This highlights the equal importance of both parents in the eyes of God. In the historical context of Israel, the family was the primary unit of society, and honoring parents was crucial for maintaining the covenant community. For Christians, this command echoes the fifth commandment and is seen as vital for nurturing godly character.

and you must observe
The Hebrew word "שָׁמַר" (shamar) means "to keep," "guard," or "observe." It conveys a sense of active participation and careful attention. Observing God's commands is not a passive act but requires intentionality and diligence. This is a call to prioritize God's instructions in daily life, reflecting a heart committed to His will.

My Sabbaths
The Sabbath, "שַׁבָּת" (shabbat) in Hebrew, is a sign of the covenant between God and Israel. It is a day set apart for rest and worship, symbolizing God's rest after creation. Observing the Sabbath was a distinctive mark of the Israelites, setting them apart from other nations. For Christians, while the specific observance of the Sabbath may differ, the principle of rest and dedication to God remains a vital spiritual discipline.

I am the LORD your God
This declaration, "אֲנִי יְהוָה אֱלֹהֵיכֶם" (Ani Yahweh Eloheichem), serves as the divine authority behind the command. It reminds the Israelites of their unique relationship with God, who is both their covenant Lord and personal God. This phrase is a recurring motif in Leviticus, reinforcing that obedience to God's laws is rooted in His identity and their identity as His people. For Christians, it is a reminder of the lordship of Christ and the call to live in a way that honors Him.

Do not turn to idols
The Hebrew word for "idols" is "אֱלִילִים" (elilim), which often refers to worthless or vain things. In the ancient Near Eastern context, idols were physical representations of deities, crafted from materials like wood, stone, or metal. The command to not "turn" to idols implies a deliberate action of seeking or relying on these false gods. This phrase underscores the importance of exclusive devotion to Yahweh, rejecting the temptation to seek security or identity in anything other than the one true God. Historically, Israel was surrounded by nations that worshipped a pantheon of gods, making this command crucial for maintaining the distinctiveness of Israel's faith.

or make for yourselves molten gods
The term "molten gods" refers to images cast from metal, often gold or silver, through a process of melting and molding. The Hebrew word "מַסֵּכָה" (massekah) is used here, indicating a crafted image. This prohibition highlights the futility and danger of creating tangible representations of the divine, which can lead to idolatry. In the ancient world, such images were believed to house the spirit of the deity they represented, but the God of Israel is transcendent and cannot be contained or represented by any physical form. This command serves as a reminder of God's incomparability and the need for spiritual worship rather than physical representations.

I am the LORD your God
This declaration, "אֲנִי יְהוָה אֱלֹהֵיכֶם" (Ani Yahweh Eloheichem), is a powerful affirmation of God's identity and authority. "LORD" (Yahweh) is the personal name of God, emphasizing His covenant relationship with Israel. By stating "your God," the verse personalizes this relationship, reminding the Israelites of their unique bond with Yahweh, who delivered them from Egypt and established them as His people. This phrase serves as both a reassurance of God's presence and a call to obedience, grounding the preceding commands in the reality of who God is. It is a reminder that their identity and purpose are found in their relationship with Yahweh, who is both their Creator and Redeemer.

When you sacrifice
The Hebrew root for "sacrifice" is "זָבַח" (zabach), which means to slaughter or offer. Sacrifices in ancient Israel were central to worship and symbolized devotion, repentance, and thanksgiving. The act of sacrificing was not merely a ritual but a profound expression of faith and obedience to God. It required the worshiper to give up something valuable, reflecting the cost of true worship and the heart's posture towards God.

a peace offering
The term "peace offering" comes from the Hebrew "שֶׁלֶם" (shelem), which is related to "שָׁלוֹם" (shalom), meaning peace, wholeness, or completeness. Peace offerings were unique in that they were voluntary and symbolized reconciliation and fellowship with God. They were a celebration of the covenant relationship, emphasizing gratitude and communal harmony. This offering allowed the worshiper to share a meal with family and the community, signifying unity and shared blessings.

to the LORD
The phrase "to the LORD" underscores the direction and purpose of the offering. The Hebrew name used here is "יְהוָה" (YHWH), the covenant name of God, highlighting His personal and relational nature. Sacrifices were not just religious duties but acts of worship directed towards a personal God who desires a relationship with His people. This reminds believers that all acts of worship should be directed towards God, acknowledging His sovereignty and grace.

you shall offer it
The command "you shall offer" indicates an intentional and active participation in the act of worship. The Hebrew verb "קָרַב" (qarab) means to bring near or present. This reflects the idea that offerings are not passive but require the worshiper's active engagement and willingness. It is a call to approach God with sincerity and purpose, bringing one's best as an act of devotion.

for your acceptance
The phrase "for your acceptance" is derived from the Hebrew "לִרְצֹנְכֶם" (lirtzonchem), meaning for your favor or approval. This highlights the importance of the heart's condition in worship. God desires offerings that are given willingly and with the right heart attitude. It is a reminder that God looks beyond the external act to the internal motivation, seeking offerings that are given out of love and reverence. This principle is echoed throughout Scripture, emphasizing that true worship is a matter of the heart.

It shall be eaten
The phrase "It shall be eaten" refers to the consumption of the sacrificial offering. In the Hebrew context, the verb "to eat" (אָכַל, 'akal) signifies not just physical consumption but also a form of participation in the sacred. Eating the sacrifice was a way for the offerer to partake in the holiness of the offering, symbolizing communion with God. This act of eating was a reminder of God's provision and the covenant relationship between God and His people.

on the day you sacrifice it
The immediacy of "on the day you sacrifice it" underscores the importance of the offering being fresh and untainted. Sacrifices were to be consumed promptly to maintain their purity and to reflect the urgency of obedience to God's commands. This immediacy also highlights the sacredness of the act, as the offering was to be part of a specific, holy moment, not to be delayed or treated casually.

or on the next day
Allowing the sacrifice to be eaten "on the next day" provides a practical extension, recognizing the realities of preparation and consumption. This extension still maintains the sanctity of the offering, ensuring that it remains within the bounds of what is considered fresh and acceptable. It reflects God's understanding of human needs while still upholding the principle of holiness.

Anything left over
The phrase "Anything left over" indicates that there is a limit to how long the sacrificial meat can be kept. This limitation serves as a safeguard against decay and corruption, both physically and spiritually. It emphasizes the need for reverence and careful handling of what is holy, reminding the Israelites that God's provisions are to be respected and not taken for granted.

until the third day
The specification of "until the third day" sets a clear boundary for the consumption of the sacrifice. The number three often holds symbolic significance in the Bible, representing completeness or divine perfection. Here, it marks the end of the period in which the offering remains holy and acceptable, after which it must be disposed of to prevent defilement.

must be burned up
The command that anything left over "must be burned up" serves as a purification process. Burning the leftovers ensures that what was once holy does not become profane through neglect or misuse. This act of burning is a form of offering back to God, acknowledging His holiness and the need to maintain purity in worship. It is a reminder of the seriousness with which God views His commands and the respect due to His provisions.

If any is eaten
The phrase "if any is eaten" refers to the consumption of sacrificial meat. In the Hebrew context, the word for "eaten" is "אָכַל" (akal), which implies not just the act of eating but also the idea of consuming or devouring. This reflects the sacredness of the sacrificial offerings, which were meant to be consumed in a manner that honored God. The act of eating sacrificial meat was not merely a physical act but a spiritual one, symbolizing communion with God. Historically, this underscores the importance of following divine instructions precisely, as the Israelites were called to be a holy people set apart for God.

on the third day
The specification of "on the third day" is significant in the Hebrew tradition. The number three often symbolizes completeness or divine perfection in the Bible. However, in this context, it marks the boundary of time within which the sacrificial meat remains acceptable. The third day represents a point at which the offering transitions from being holy to profane if consumed. This time limit emphasizes the immediacy and urgency of obedience to God's commands, reflecting the need for purity and the avoidance of corruption in worship practices.

it is tainted
The term "tainted" in Hebrew is "פִּגּוּל" (pigul), which means something that has become unclean or defiled. This word conveys the idea of moral and ritual impurity. In the context of Leviticus, the sacrificial system was designed to maintain the holiness of the people and their relationship with God. Eating the meat beyond the prescribed time rendered it impure, symbolizing a breach in the covenant relationship. This serves as a reminder of the importance of maintaining spiritual integrity and the consequences of neglecting divine ordinances.

and will not be accepted
The phrase "will not be accepted" highlights the rejection of the offering by God if the command is not followed. The Hebrew word for "accepted" is "רָצוֹן" (ratson), which means favor or approval. In the sacrificial system, acceptance by God was paramount, as it signified His pleasure and the effectiveness of the atonement. This phrase underscores the principle that obedience to God's commands is essential for maintaining His favor. It serves as a powerful reminder that God desires not just ritual compliance but heartfelt obedience and reverence.

Whoever eats it
The phrase "whoever eats it" refers to the consumption of sacrificial meat that was not eaten within the prescribed time. In the Hebrew context, the word for "eats" (אָכַל, 'akal) implies not just the physical act of eating but also partaking in something that is meant to be sacred. The sacrificial offerings were a means of communion with God, and eating them improperly was a serious violation of divine law. This highlights the importance of obedience and reverence in worship practices.

will bear his iniquity
The term "bear his iniquity" (יִשָּׂא עֲוֹנוֹ, yissa avono) signifies personal responsibility for sin. In the Hebrew tradition, iniquity (עָוֹן, avon) refers to guilt or the consequences of sin. This phrase underscores the biblical principle that each individual is accountable for their actions, especially when they transgress divine commandments. It serves as a reminder of the gravity of sin and the need for atonement.

for he has profaned
To "profane" (חִלֵּל, chillel) means to treat something sacred with irreverence or disrespect. In the context of Leviticus, profaning what is holy is a direct affront to God’s holiness. The sacrificial system was established to maintain a holy relationship between God and His people, and any act of profanation disrupted this sacred bond. This phrase calls believers to uphold the sanctity of their relationship with God.

what is holy to the LORD
The phrase "what is holy to the LORD" (קֹדֶשׁ לַיהוָה, kodesh laYHWH) refers to items or practices set apart for divine purposes. Holiness (קֹדֶשׁ, kodesh) is a central theme in Leviticus, emphasizing separation from the common and dedication to God. This phrase reminds believers of the call to holiness and the importance of treating God’s commands and provisions with the utmost respect and reverence.

That person must be cut off from his people
The consequence of being "cut off" (נִכְרַת, nikrat) from the community was severe, indicating both a physical and spiritual separation. In ancient Israel, community was integral to identity and survival, and being cut off meant losing one's place among God’s covenant people. This phrase serves as a sobering warning about the consequences of disobedience and the importance of maintaining purity and holiness within the community of faith. It underscores the collective responsibility of the community to uphold God’s standards.

When you reap the harvest of your land
This phrase sets the context within an agrarian society where agriculture was central to daily life and survival. The Hebrew word for "reap" is "קָצַר" (qatsar), which means to cut down or harvest. This action is not merely a physical task but a divine appointment, as the land and its produce are seen as blessings from God. The "harvest" signifies a time of gathering God's provision, a moment of gratitude and recognition of His faithfulness. The "land" is a gift from God, entrusted to the Israelites, reminding them of their covenant relationship with Him and their responsibility to steward His creation.

you are not to reap to the very edges of your field
The instruction not to reap to the "very edges" of the field is a command for restraint and generosity. The Hebrew word for "edges" is "פֵּאָה" (pe'ah), which refers to the corners or extremities of the field. This practice is rooted in the concept of social justice and care for the marginalized, including the poor and the stranger. By leaving the edges unharvested, the Israelites were to demonstrate God's compassion and provision for all, ensuring that the vulnerable in society had access to sustenance. This command reflects God's heart for community and His desire for His people to mirror His generosity.

or gather the gleanings of your harvest
"Gleanings" refers to the leftover crops that fall during the harvest. The Hebrew word "לֶקֶט" (leqet) implies the small, scattered pieces that remain after the initial gathering. The instruction not to gather these gleanings is a further extension of God's provision for the needy. Historically, this practice allowed the poor, widows, and foreigners to collect what was left, ensuring their survival and dignity. This principle of leaving gleanings is a tangible expression of love and mercy, encouraging the community to look beyond their own needs and to care for others, reflecting the character of God who provides abundantly for all His creation.

You must not strip your vineyard bare
The phrase "strip your vineyard bare" comes from the Hebrew root word "עָלַל" (alal), which means to glean or to deal severely. In ancient Israel, vineyards were a significant source of sustenance and economic stability. The command not to strip the vineyard bare reflects God's concern for sustainable practices and His provision for the community. This directive ensures that the land is not exhausted and that there is always a portion left for those in need. It is a call to stewardship, reminding believers that the earth and its produce ultimately belong to God.

or gather its fallen grapes
The instruction not to gather fallen grapes, from the Hebrew "פֶּרֶט" (peret), emphasizes the importance of leaving behind what naturally falls during the harvest. This practice was a form of social welfare, ensuring that the poor and the foreigner could find sustenance. It highlights God's heart for justice and compassion, urging His people to consider the needs of the marginalized. This principle can inspire modern believers to be mindful of how they can leave room in their own lives to bless others.

Leave them for the poor and the foreigner
The Hebrew words for "poor" (עָנִי, ani) and "foreigner" (גֵּר, ger) reflect God's inclusive love and care for all people, regardless of their social or economic status. In the ancient Near Eastern context, the poor and foreigners were often vulnerable and without means of support. By commanding His people to leave portions of their harvest, God institutionalized a system of charity and hospitality. This reflects the broader biblical theme of loving one's neighbor and providing for those in need, a principle that resonates with the teachings of Jesus in the New Testament.

I am the LORD your God
This declaration, "אֲנִי יְהוָה אֱלֹהֵיכֶם" (Ani Yahweh Eloheichem), serves as a divine signature, underscoring the authority and holiness of the command. It reminds the Israelites that their obedience to these laws is rooted in their covenant relationship with God. The phrase emphasizes God's sovereignty and His role as the ultimate lawgiver. For contemporary believers, it is a call to recognize God's authority in all aspects of life and to live in a way that reflects His character and commands. This acknowledgment of God as LORD is foundational to understanding and applying His statutes in daily life.

You must not steal
The Hebrew word for "steal" is "גנב" (ganab), which implies taking something secretly or by stealth. In the ancient context, stealing was not only a violation of personal property but also a breach of community trust and divine law. The commandment against stealing is rooted in the understanding that God is the ultimate provider, and taking what belongs to another is an affront to His provision. This directive calls believers to respect the possessions and rights of others, fostering a community built on trust and integrity. In a broader sense, it encourages a life of contentment and gratitude, recognizing that all we have is a gift from God.

You must not lie
The Hebrew term for "lie" is "שקר" (sheqer), which encompasses falsehood, deceit, and betrayal. Lying disrupts the fabric of relationships and community, as it erodes trust and breeds suspicion. In the biblical narrative, truth is a reflection of God's character, who is described as a God of truth (Deuteronomy 32:4). Therefore, this commandment is not merely about avoiding false statements but about embodying truthfulness in all aspects of life. It challenges believers to align their words and actions with the truth, promoting honesty and transparency in their dealings with others.

or deceive one another
The phrase "deceive one another" translates from the Hebrew "כחש" (kachash), which means to deny, deceive, or act falsely. Deception is a deliberate act of misleading others, often for personal gain or to avoid responsibility. In the historical context of Leviticus, maintaining honesty and integrity was crucial for the survival and cohesion of the Israelite community. Deception undermines relationships and can lead to division and conflict. This commandment calls believers to live authentically and to treat others with fairness and respect, reflecting the justice and righteousness of God. It serves as a reminder that our interactions with others should be marked by sincerity and truth, fostering a community that mirrors the kingdom of God.

You must not swear falsely
The Hebrew root for "swear" is "שָׁבַע" (shava), which means to take an oath or make a solemn promise. In ancient Israel, oaths were a serious matter, often invoking God's name as a witness to one's truthfulness. Swearing falsely, therefore, was not merely a lie but a direct affront to God's holiness and truth. This command underscores the importance of integrity and honesty in all dealings, reflecting God's own nature as the ultimate truth.

by My name
The phrase "by My name" refers to the sacred and revered name of God, often represented in Hebrew as "יהוה" (YHWH). In the ancient Near Eastern context, names were more than mere labels; they encapsulated the essence and character of a person. God's name is holy, and invoking it in an oath was to call upon His very presence and authority. This highlights the gravity of using God's name, reminding believers of the reverence due to Him.

and so profane
The Hebrew word for "profane" is "חָלַל" (chalal), which means to defile or treat something sacred with irreverence. To profane God's name is to diminish its sanctity, reducing it to the level of common or ordinary things. This act of desecration is a serious offense, as it misrepresents God's holiness and can lead others to disrespect or misunderstand His nature.

the name of your God
This phrase emphasizes the personal relationship between God and His people. "Your God" signifies a covenantal bond, where God has chosen Israel as His own, and they, in turn, are to honor Him above all. The name of God is not just a title but a representation of His covenantal faithfulness, love, and authority over His people.

I am the LORD
The declaration "I am the LORD" serves as a divine signature, affirming God's sovereignty and the authority behind His commands. The use of "LORD" in all capitals in English translations represents the tetragrammaton "יהוה" (YHWH), God's personal and covenantal name. This statement is a reminder of God's eternal presence and unchanging nature, reinforcing the call to holiness and obedience. It serves as a powerful conclusion, reminding believers that their actions are accountable to the One who is the ultimate judge and ruler of all.

You must not defraud your neighbor
The Hebrew word for "defraud" is "עשק" (ashaq), which conveys the idea of oppression or taking advantage of someone. In the ancient Near Eastern context, this command underscores the importance of justice and fairness in community relationships. The Israelites were called to reflect God's character, which is inherently just and righteous. This phrase emphasizes the moral obligation to treat others with integrity, ensuring that one's actions do not harm or exploit those within the community.

or rob him
The term "rob" in Hebrew is "גזל" (gazal), which implies taking something by force or deceit. This commandment extends beyond physical theft to include any form of unjust gain. Historically, this reflects the agrarian society of ancient Israel, where personal property and resources were vital for survival. The prohibition against robbery reinforces the sanctity of personal property and the need for trust and respect among neighbors.

You must not withhold until morning the wages due a hired hand
The phrase "withhold until morning" is rooted in the Hebrew "תלין" (talin), meaning to delay or keep overnight. In the socio-economic context of ancient Israel, day laborers depended on daily wages for their immediate needs. This commandment highlights the ethical responsibility of employers to provide timely compensation, reflecting God's care for the vulnerable and marginalized. It serves as a reminder of the broader biblical principle of loving one's neighbor and ensuring that justice and compassion guide economic transactions.

You must not curse the deaf
The Hebrew word for "curse" is "qalal," which means to make light of or to treat with contempt. In the ancient Near Eastern context, cursing was not merely about uttering negative words but involved invoking harm or misfortune upon someone. The "deaf" are those who cannot hear, representing individuals who are vulnerable and unable to defend themselves against verbal abuse. This command underscores the importance of protecting the dignity of all individuals, especially those who are disadvantaged. It reflects God's justice and compassion, emphasizing that His people are to emulate His character by showing respect and kindness to all, regardless of their abilities.

or place a stumbling block before the blind
The phrase "stumbling block" comes from the Hebrew "mikhshol," which refers to any obstacle that causes someone to fall or fail. The "blind" are those who cannot see, symbolizing those who are physically or metaphorically unable to perceive dangers. This command extends beyond the literal act of placing a physical obstacle; it encompasses any action that would lead another into error or harm. Historically, this reflects a broader principle of ethical behavior, where God's people are called to act with integrity and care, ensuring that their actions do not lead others into sin or difficulty. It is a call to be mindful of how one's actions affect others, promoting a community of support and love.

but you are to fear your God
The Hebrew word for "fear" is "yare," which can mean to be afraid, but more often in the biblical context, it denotes reverence and awe. This phrase connects the ethical treatment of others with the worship and reverence of God. It implies that the motivation for righteous behavior is rooted in a deep respect for God's authority and holiness. The fear of God is a foundational principle in the Old Testament, serving as the basis for moral and ethical living. It reminds believers that their actions towards others are ultimately a reflection of their relationship with God.

I am the LORD
This declaration, "Ani Yahweh," is a powerful reminder of God's identity and authority. It serves as a divine signature, affirming that the commands given are not merely human instructions but are decrees from the sovereign Creator. The use of "LORD" in all capitals signifies the covenant name of God, Yahweh, emphasizing His eternal and unchanging nature. This statement reinforces the seriousness of the command and the expectation that God's people will live in accordance with His will. It is a call to remember who God is and to live in a way that honors Him, reflecting His character in all interactions.

You must not pervert justice
The Hebrew root for "pervert" is "natah," which means to bend or turn aside. In the context of justice, it implies a deviation from what is right and true. The command here is a divine mandate to uphold the integrity of the judicial process. Historically, justice was a cornerstone of Israelite society, reflecting God's own nature as just and righteous. This phrase calls believers to maintain a standard of truth and fairness, resisting any temptation to distort justice for personal gain or societal pressure.

you must not show partiality to the poor
The Hebrew word for "partiality" is "nasa," meaning to lift up or regard. This phrase warns against the human tendency to favor those who are disadvantaged, perhaps out of sympathy or a desire to appear compassionate. While the Bible consistently advocates for the care of the poor, it also insists that justice must remain impartial. This reflects God's character, who is no respecter of persons (Acts 10:34), and calls believers to emulate His fairness in all dealings.

or favoritism to the rich
The term "favoritism" in Hebrew is "hadar," which means to honor or glorify. This phrase addresses the opposite temptation: to favor the wealthy due to their influence or potential benefit. In ancient times, as today, the rich often wielded significant power, and there was a risk of justice being swayed by their status. The scripture here is a reminder that true justice is blind to wealth and status, aligning with the biblical principle that all are equal before God (Proverbs 22:2).

you are to judge your neighbor fairly
The Hebrew word for "judge" is "shaphat," which means to govern or make decisions. The term "fairly" is derived from "tsedeq," meaning righteousness or equity. This phrase encapsulates the heart of the command: to render decisions that are just and equitable, reflecting God's own righteous judgment. In the historical context, judges were expected to be God's representatives on earth, and their judgments were to mirror His perfect justice. For believers, this is a call to live out God's righteousness in all interactions, ensuring that our judgments are free from bias and rooted in truth.

You must not go about
The phrase "go about" in Hebrew is "halak," which means to walk or to go. In the context of this verse, it implies a habitual or intentional action. The imagery of walking suggests a deliberate movement through the community, indicating that spreading slander is not a passive act but an active choice. This commandment calls for a conscious decision to refrain from actions that harm others, emphasizing the importance of integrity and righteousness in daily life.

spreading slander
The Hebrew word for "slander" is "rakil," which refers to a talebearer or someone who spreads false reports. Slander is not merely gossip; it is the intentional dissemination of falsehoods that can damage reputations and relationships. In ancient Israel, maintaining a good name was crucial, and slander could lead to social and communal discord. This commandment underscores the value of truth and the destructive power of words, urging believers to speak with honesty and love.

among your people
The phrase "among your people" highlights the communal aspect of the commandment. The Israelites were a covenant community, bound together by their relationship with God. This phrase reminds believers that their actions affect not only individuals but the entire community. It calls for a sense of responsibility and care for one's neighbors, reinforcing the idea that the well-being of the community is interconnected with the behavior of each member.

You must not endanger
The Hebrew word "amad" is used here, meaning to stand or to place. In this context, it implies putting someone in harm's way or creating a situation that could lead to danger. This commandment extends beyond physical harm to include any action that could jeopardize another's safety or well-being. It calls for proactive measures to protect and preserve life, reflecting the sanctity of life as a core biblical principle.

the life of your neighbor
The term "neighbor" in Hebrew is "rea," which can refer to a friend, companion, or fellow citizen. This broad definition emphasizes the universal application of the commandment, extending beyond close relationships to include all members of the community. The focus on "life" underscores the preciousness of human life, created in the image of God. This commandment calls believers to value and protect life, fostering a culture of care and respect.

I am the LORD
This declaration, "Ani Yahweh," serves as a divine seal of authority and motivation for obedience. It reminds the Israelites that these commandments are not merely societal rules but divine mandates from the covenant-keeping God. The phrase reinforces the holiness and sovereignty of God, calling believers to align their actions with His character. It serves as a powerful reminder that ethical behavior is rooted in a relationship with God, who is just, loving, and holy.

You must not harbor hatred
The Hebrew word for "harbor" is "שָׂטַם" (satam), which implies a deep-seated, ongoing enmity or grudge. In the ancient Near Eastern context, harboring hatred was seen as a destructive force that could lead to familial and communal breakdown. The command here is a call to purity of heart, reflecting God's desire for His people to live in harmony and love. This aligns with the New Testament teaching in 1 John 4:20, which emphasizes that love for God is inseparable from love for one's brother.

against your brother
The term "brother" (אָח, 'ach) in Hebrew extends beyond biological relationships to include fellow Israelites and, by extension, members of the faith community. This broad understanding underscores the communal nature of God's covenant people. In a conservative Christian perspective, this can be seen as a precursor to the New Testament's call to love one's neighbor as oneself, as Jesus taught in Matthew 22:39.

in your heart
The "heart" (לֵב, lev) in Hebrew thought is the center of one's being, encompassing mind, will, and emotions. It is the seat of moral and spiritual life. The command not to harbor hatred in the heart emphasizes the importance of internal purity and integrity, not just external actions. This reflects the biblical theme that God looks at the heart (1 Samuel 16:7).

Directly rebuke your neighbor
The phrase "directly rebuke" comes from the Hebrew "הוֹכֵחַ" (hokheach), which means to correct or reprove. This is not about harsh criticism but rather a loving confrontation aimed at restoration and reconciliation. In the ancient context, this was a means of maintaining community integrity and preventing sin from spreading. It aligns with the New Testament principle of speaking the truth in love (Ephesians 4:15).

so that you will not incur guilt
The Hebrew word for "guilt" is "חֵטְא" (chet), which refers to sin or wrongdoing. The implication is that failing to address sin in the community makes one complicit in it. This reflects the biblical principle of corporate responsibility, where the actions of individuals affect the whole community. In a conservative Christian view, this underscores the importance of accountability and mutual edification within the body of Christ.

on account of him
This phrase highlights the interconnectedness of the community. The actions or sins of one person can have repercussions for others. It serves as a reminder of the collective responsibility to uphold God's standards and support one another in righteousness. This communal aspect is echoed in the New Testament, where believers are called to bear one another's burdens (Galatians 6:2).

Do not seek revenge
The Hebrew root for "revenge" is "naqam," which implies a personal vendetta or retaliation. In the ancient Near Eastern context, revenge was often seen as a way to restore honor or balance. However, this commandment calls for a radical departure from cultural norms, urging the Israelites to trust in God's justice rather than taking matters into their own hands. This reflects a divine call to rise above human instincts and embrace a higher moral standard.

or bear a grudge
The phrase "bear a grudge" comes from the Hebrew "natar," which means to keep or harbor anger. This instruction addresses the internalization of resentment, which can fester and lead to further sin. By prohibiting grudges, the verse encourages a heart of forgiveness and reconciliation, aligning with the broader biblical theme of inner purity and peace. It underscores the importance of emotional and spiritual health in community relationships.

against any of your people
This phrase emphasizes the communal aspect of the commandment. "Your people" refers to fellow Israelites, highlighting the covenantal relationship among God's chosen people. In a historical context, this was crucial for maintaining unity and harmony within the nation. It serves as a reminder that God's laws are designed to foster a supportive and loving community, reflecting His character.

but love your neighbor as yourself
The Hebrew word for "love" is "ahav," which denotes a deep, abiding affection and commitment. This commandment is foundational, later echoed by Jesus in the New Testament as the second greatest commandment (Matthew 22:39). It calls for empathy and selflessness, urging believers to treat others with the same care and respect they desire for themselves. This principle is transformative, promoting a culture of kindness and mutual respect.

I am the LORD
This declaration, "Ani Yahweh," serves as a divine seal of authority and motivation for obedience. It reminds the Israelites of God's sovereignty and their covenant relationship with Him. By anchoring the commandment in His identity, God emphasizes that these instructions are not merely ethical guidelines but divine imperatives rooted in His holy nature. This phrase calls believers to reflect God's character in their interactions, reinforcing the sacredness of the commandment.

You must keep My statutes
The Hebrew word for "statutes" is "חֻקּוֹתַי" (chukotai), which refers to decrees or ordinances that are divinely instituted. These are commands given by God that may not always be understood by human reasoning but are to be followed out of obedience and reverence for God's authority. This phrase emphasizes the importance of adhering to God's laws as an expression of faithfulness and devotion. It sets the tone for the rest of the verse, underscoring that the instructions that follow are not mere suggestions but divine mandates.

You shall not breed your livestock with two different kinds
The Hebrew term for "breed" is "תַּרְבִּיעַ" (tarbi'a), which implies the act of crossbreeding or mixing. This command reflects a broader principle of maintaining the purity and order of God's creation. In the ancient Near Eastern context, this prohibition could be seen as a way to respect the distinctiveness of each species as created by God. It serves as a reminder of the divine order established in Genesis, where God created each living thing according to its kind.

You shall not sow your field with two kinds of seed
The act of sowing "two kinds of seed" in a field is prohibited to maintain agricultural purity and prevent the mixing of different plant species. The Hebrew word "כִּלְאַיִם" (kilayim) refers to mixtures or hybrids. This command can be understood as a metaphor for spiritual purity, encouraging the Israelites to avoid syncretism and maintain their distinct identity as God's chosen people. It also reflects a practical concern for agricultural practices that ensure the best yield and quality of crops.

Nor shall you wear a garment of two kinds of fabric
The prohibition against wearing garments made of "two kinds of fabric" (Hebrew: "שַׁעַטְנֵז" - shaatnez) refers specifically to mixtures of wool and linen. This command is unique to Israel and serves as a daily reminder of their covenant relationship with God. The mixing of fabrics can symbolize the blending of different spiritual or cultural influences, which the Israelites were to avoid. This command highlights the importance of maintaining holiness and separation from pagan practices, reinforcing the call to be a distinct and holy nation.

If a man has sexual relations
This phrase addresses the act of sexual intercourse, which in the Hebrew context is often described with the term "shakab," meaning to lie down. The act is not merely physical but carries significant moral and legal implications within the community. In ancient Israel, sexual relations were governed by strict laws to maintain social order and holiness, reflecting God's covenant with His people.

with a slave girl
The term "slave girl" refers to a female servant or bondwoman, known in Hebrew as "amah." In the ancient Near Eastern context, slavery was a common social institution, though it differed significantly from modern conceptions of slavery. A slave girl in Israelite society had certain protections under the law, reflecting a measure of dignity and worth even within her servitude.

promised to another man
This phrase indicates a betrothal, a formal agreement for marriage. In Hebrew culture, betrothal was as binding as marriage itself, and breaking it required a formal divorce. The betrothal of a slave girl would have been a legal arrangement, highlighting the seriousness of the commitment and the expectation of fidelity.

but who has not been redeemed
Redemption, from the Hebrew "ga'al," involves the act of buying back or freeing someone from bondage. This reflects the broader biblical theme of redemption, where God redeems His people from slavery and sin. The lack of redemption here indicates that the slave girl remains under her master's authority, complicating her betrothal status.

or given her freedom
Freedom, or "chuphshah" in Hebrew, signifies release from servitude. The absence of freedom for the slave girl underscores her vulnerable position and the legal complexities surrounding her status. This highlights the tension between her betrothal and her current state of bondage.

there must be due punishment
The requirement for punishment, or "biqqoreth," implies a legal consequence for the act. This reflects the justice system in ancient Israel, which sought to uphold moral and social order. The punishment serves as a deterrent and a means of maintaining community integrity.

Yet they are not to be put to death
This clause provides a measure of mercy, indicating that the offense, while serious, does not warrant the death penalty. In the context of Levitical law, certain sexual sins were punishable by death, but the mitigating circumstances here—specifically the slave girl's lack of freedom—alter the severity of the punishment.

because she had not been freed
The lack of freedom is a critical factor in the judgment. It acknowledges the slave girl's limited agency and the complexities of her situation. This reflects a compassionate understanding within the law, recognizing the constraints placed upon her by her social and legal status.

The man, however
This phrase indicates a specific individual who has committed a transgression. In the context of Leviticus, the laws are given to the Israelites, and this phrase underscores personal responsibility. The Hebrew word for "man" here is "אִישׁ" (ish), which often denotes an adult male, emphasizing accountability and the need for personal atonement.

must bring
This phrase implies an obligation or requirement. The Hebrew verb "יָבִיא" (yavi) is in the imperative form, indicating that this is not optional but a command. It reflects the seriousness of the offense and the necessity of following God's prescribed method for reconciliation.

a ram
The ram is a significant animal in sacrificial rituals, often symbolizing strength and substitution. In Hebrew, "אַיִל" (ayil) is used, which can also mean a leader or chief, suggesting the importance of the offering. The choice of a ram signifies the value and cost of atonement, pointing to the need for a worthy sacrifice.

to the entrance of the Tent of Meeting
This phrase specifies the location where the offering is to be made. The "Tent of Meeting," or "אֹהֶל מוֹעֵד" (Ohel Moed) in Hebrew, was the sacred space where God met with His people. Bringing the offering to the entrance signifies approaching God with reverence and humility, acknowledging His holiness and the need for mediation.

as his guilt offering
The term "guilt offering" is translated from the Hebrew "אָשָׁם" (asham), which refers to a specific type of sacrifice for atonement of unintentional sins or sins requiring restitution. This offering underscores the concept of guilt and the need for expiation, highlighting God's provision for forgiveness and restoration.

to the LORD
This phrase emphasizes that the offering is directed to Yahweh, the covenant God of Israel. The Hebrew "לַיהוָה" (laYHWH) signifies that the act of bringing the offering is an act of worship and submission to God's authority. It reflects the relationship between God and His people, where He provides a means for reconciliation and they respond in obedience.

The priest
In the context of ancient Israel, the priest served as a mediator between God and the people. The Hebrew word for priest is "kohen," which signifies someone who is set apart for sacred duties. The priest's role was crucial in maintaining the covenant relationship between God and Israel, emphasizing the need for a divinely appointed intermediary in the process of atonement.

will make atonement
The Hebrew term for atonement is "kaphar," which means to cover or to reconcile. This concept is central to the sacrificial system, where the priest's actions symbolically covered the sins of the people, restoring their relationship with God. Atonement underscores the gravity of sin and the necessity of divine intervention for reconciliation.

for him
This phrase personalizes the atonement process, indicating that the sacrificial system was not just a communal act but also an individual one. Each person was responsible for their own sins, and the atonement was made specifically for the individual, highlighting the personal nature of sin and forgiveness.

with the ram of the guilt offering
The "ram" was a significant animal in sacrificial rituals, often symbolizing strength and substitution. The "guilt offering," or "asham" in Hebrew, was a specific type of sacrifice for unintentional sins or sins requiring restitution. This offering emphasized the need for both repentance and restitution, reflecting God's justice and mercy.

before the LORD
This phrase indicates that the atonement process was conducted in the presence of God, signifying His direct involvement and approval. The Hebrew term "YHWH" is used here, the sacred name of God, reminding the Israelites of His holiness and the seriousness of approaching Him with reverence and sincerity.

for his sin that he has committed
The acknowledgment of sin is crucial in the atonement process. The Hebrew word for sin, "chattat," implies missing the mark or falling short of God's standards. This phrase underscores the importance of confession and recognition of one's transgressions as a prerequisite for forgiveness.

and he will be forgiven
Forgiveness, or "salach" in Hebrew, is a divine act of grace. This assurance of forgiveness highlights God's willingness to restore those who repent and seek reconciliation. It reflects the compassionate nature of God, who desires to cleanse and renew His people.

for his sin
Reiterating the personal nature of sin and forgiveness, this phrase emphasizes that the atonement and subsequent forgiveness are specific to the individual's transgressions. It serves as a reminder of personal accountability and the transformative power of God's grace.

When you enter the land
This phrase signifies a pivotal moment for the Israelites, marking the transition from their nomadic life in the wilderness to settling in the Promised Land. The Hebrew word for "enter" (בּוֹא, bo) implies not just physical entry but also a spiritual and covenantal engagement with the land God promised to Abraham, Isaac, and Jacob. This entry is a fulfillment of God's promises and a call to live in obedience to His statutes.

and plant any kind of tree for food
The act of planting trees is symbolic of establishing roots and a future in the land. In ancient Near Eastern culture, trees were not only a source of sustenance but also a sign of prosperity and blessing. The Hebrew word for "plant" (נָטַע, nata) suggests intentionality and care, reflecting the Israelites' responsibility to cultivate the land God has given them. This act is a partnership with God in creation, emphasizing stewardship and gratitude.

you are to regard the fruit as forbidden
The Hebrew term for "forbidden" (עָרֵל, arel) is often translated as "uncircumcised," indicating something that is not yet ready or consecrated. This command teaches patience and discipline, reminding the Israelites that the first fruits belong to God. It is a test of faith, trusting that God will provide in due time. This period of waiting is a spiritual exercise in self-control and reverence for God's timing.

For three years it will be forbidden to you
The number three in biblical terms often signifies completeness or divine perfection. The three-year waiting period is a time of preparation and maturation, both for the tree and the people. It reflects God's order and the natural cycle of growth, teaching the Israelites to respect the processes of life and the sanctity of God's creation. This period also serves as a reminder of the Israelites' dependence on God for sustenance.

and must not be eaten
This command underscores the principle of firstfruits, where the initial yield is dedicated to God. By refraining from eating the fruit, the Israelites acknowledge God's sovereignty and provision. It is an act of worship and submission, recognizing that all blessings come from Him. This restraint cultivates a spirit of thankfulness and reinforces the covenant relationship between God and His people.

In the fourth year
This phrase indicates a specific time frame in the agricultural cycle of ancient Israel. The fourth year is significant because it follows a period of waiting and preparation. In the Hebrew context, the number four often symbolizes completeness and universality. This waiting period reflects a principle of patience and trust in God's timing, teaching the Israelites to rely on divine provision and to respect the natural order established by God.

all its fruit
The term "all" emphasizes totality and completeness. In the Hebrew tradition, the fruit of the land is seen as a gift from God, and thus, it is not merely a product of human labor. The fruit represents the bounty and blessing of the land, which God has given to His people. This concept underscores the idea that everything belongs to God, and humans are stewards of His creation.

must be consecrated
The word "consecrated" comes from the Hebrew root "qadash," meaning to set apart or make holy. This act of consecration signifies dedicating something for a sacred purpose. In this context, it involves acknowledging God's sovereignty and holiness by setting apart the first fruits of the harvest. This practice serves as a reminder of the covenant relationship between God and His people, where the Israelites are called to live in holiness and obedience.

as a praise offering
The phrase "praise offering" is derived from the Hebrew "terumah," which refers to a contribution or offering lifted up to God. This offering is an expression of gratitude and worship, recognizing God's provision and faithfulness. It is a tangible act of worship that reflects the heart's posture of thankfulness and reverence towards the Creator.

to the LORD
The term "LORD" in the Hebrew text is "YHWH," the sacred and personal name of God. This name signifies God's eternal and unchanging nature, His covenant faithfulness, and His intimate relationship with His people. Offering the fruit to the LORD is an acknowledgment of His ultimate authority and a declaration of trust in His promises. It is a reminder that all blessings come from Him and that He is worthy of all honor and praise.

But in the fifth year
The phrase "in the fifth year" is significant in the context of ancient Israelite agricultural practices. The Hebrew word for "fifth" is "chamishi," which indicates a period of waiting and preparation. This waiting period reflects a divine principle of patience and trust in God's timing. The Israelites were to refrain from consuming the fruit of newly planted trees for the first three years, and in the fourth year, the fruit was to be consecrated to the Lord. The fifth year marked a time of fulfillment and blessing, symbolizing the completion of a cycle and the beginning of a new phase of abundance.

you may eat its fruit
The permission to "eat its fruit" in the fifth year underscores the idea of divine provision and reward. The Hebrew word for "eat" is "akal," which not only refers to physical consumption but also implies enjoyment and satisfaction. This commandment highlights the importance of obedience and the resulting blessings that come from following God's instructions. It serves as a reminder that God is the ultimate provider, and when His people adhere to His commands, they experience the fullness of His provision.

In this way your harvest will be increased
The promise that "your harvest will be increased" is a testament to God's faithfulness and the principle of sowing and reaping. The Hebrew word for "increased" is "yasaph," which means to add or augment. This increase is not merely a natural consequence of agricultural practices but a divine multiplication of resources. It reflects the biblical principle that God blesses those who honor Him with their firstfruits and trust in His provision. This assurance of increased harvest serves as an encouragement to remain faithful and patient, knowing that God rewards those who diligently seek Him.

I am the LORD your God
The declaration "I am the LORD your God" is a powerful affirmation of God's sovereignty and covenant relationship with His people. The Hebrew name for God used here is "Yahweh," which signifies His eternal and unchanging nature. This statement serves as a reminder of God's authority and the reason behind the commandments given to the Israelites. It emphasizes that the instructions are not arbitrary but are rooted in the character and will of a loving and just God. This phrase calls believers to recognize God's lordship in every aspect of life and to trust in His wisdom and guidance.

You must not eat anything with blood still in it
The phrase "You must not eat anything with blood still in it" is rooted in the Hebrew understanding of life and sanctity. The Hebrew word for blood, "dam," is often associated with life itself, as seen in Genesis 9:4, where God commands Noah not to consume blood because it represents life. This prohibition underscores the sacredness of life and the importance of respecting God's creation. In ancient Israel, blood was used in sacrificial rituals, symbolizing atonement and purification. By abstaining from consuming blood, the Israelites were reminded of the sanctity of life and their covenant relationship with God. This commandment also served to distinguish the Israelites from surrounding pagan cultures, which often engaged in rituals involving the consumption of blood.

You must not practice divination or sorcery
The prohibition against "divination or sorcery" reflects God's desire for His people to rely solely on Him for guidance and wisdom. The Hebrew words used here, "nachash" (divination) and "kashaph" (sorcery), refer to practices that seek to manipulate or predict the future through supernatural means. In the ancient Near East, such practices were common among pagan nations, who sought to control their destinies through omens, spells, and communication with spirits. By forbidding these practices, God was setting His people apart, calling them to trust in His sovereignty and providence. This commandment emphasizes the importance of faith and obedience, encouraging believers to seek God's will through prayer and His revealed Word rather than through forbidden and deceptive means. The New Testament echoes this sentiment, urging Christians to rely on the Holy Spirit for guidance and to avoid any form of occult practices.

You must not
This phrase establishes a direct command from God, emphasizing the authority and seriousness of the instruction. In Hebrew, the phrase is "לֹא תַקִּיפוּ" (lo taqqifu), which is a negative imperative. This indicates a prohibition, underscoring the importance of obedience to God's laws. The use of "must not" reflects the covenant relationship between God and His people, where adherence to His commands is a sign of faithfulness and devotion.

cut off the hair at the sides of your head
The Hebrew term here is "פְּאַת רֹאשְׁכֶם" (pe'at roshkhem), which literally translates to "corners of your head." This phrase refers to the practice of shaving or cutting the hair at the temples. Historically, this was a common practice among pagan cultures surrounding Israel, often associated with mourning rituals or idolatrous customs. By prohibiting this, God was setting His people apart, calling them to be distinct and holy, not conforming to the practices of the nations around them.

or clip off the edges of your beard
The Hebrew phrase "וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ" (ve'lo tashchit et pe'at zekanekha) translates to "nor destroy the corners of your beard." The word "tashchit" implies destruction or ruin, suggesting that altering the beard in this manner was seen as a defilement. In ancient Near Eastern cultures, the beard was a symbol of manhood and dignity. By instructing the Israelites not to alter their beards, God was again distinguishing His people from surrounding nations, many of whom engaged in such practices for religious or superstitious reasons.From a Conservative Christian perspective, while the specific cultural practices may not directly apply today, the underlying principle remains relevant: Christians are called to be distinct from the world, living lives that reflect God's holiness and set apartness. This verse challenges believers to consider how their actions and appearances reflect their identity as God's people, encouraging them to live in a way that honors Him in all aspects of life.

You must not make any cuts in your bodies for the dead
This phrase addresses a specific cultural practice prevalent among ancient Near Eastern peoples, where mourning rituals often included self-mutilation as an expression of grief or as a means to appease deities. The Hebrew word for "cuts" is "seret," which implies incisions or gashes. The prohibition here is not merely about physical harm but about distinguishing the Israelites from pagan practices. The act of cutting oneself for the dead was often linked to idolatrous rites, which God sought to separate His people from. This command underscores the sanctity of the human body as created by God and the importance of worshiping Him in spirit and truth, not through physical mutilation.

or put tattoo marks on yourselves
The Hebrew term for "tattoo marks" is "qa'aqa," which refers to imprints or engravings on the skin. In the ancient world, tattoos were often associated with ownership, allegiance to a deity, or as talismans. By prohibiting tattoos, God was instructing the Israelites to avoid adopting the customs of surrounding nations, which often involved marking the body as a sign of devotion to foreign gods. This command highlights the call for Israel to be a holy nation, set apart for the LORD. The body is seen as a temple of the Holy Spirit, and thus, it should not bear marks that signify allegiance to anything other than God.

I am the LORD
This declaration serves as the divine authority behind the command. The Hebrew name for God here is "YHWH," often rendered as "LORD" in English translations. It is a reminder of God's covenant relationship with Israel and His sovereignty over their lives. By stating "I am the LORD," God emphasizes His role as the ultimate lawgiver and the one who defines what is holy and acceptable. This phrase is a call to obedience and reverence, reminding the Israelites that their identity and practices should reflect their unique relationship with the one true God. It is a powerful affirmation of God's presence and authority, encouraging believers to live in a manner that honors Him.

Do not degrade
The Hebrew root for "degrade" is "ḥālal," which means to profane or defile. In the ancient context, this command is a direct prohibition against treating one's daughter in a way that would strip her of dignity and sanctity. The conservative Christian perspective emphasizes the inherent value and worth of every individual, created in the image of God. This phrase underscores the importance of maintaining the purity and honor of family relationships, reflecting God's holiness in our lives.

your daughter
The term "daughter" here is "bat" in Hebrew, which not only refers to a biological child but also signifies a member of the community or household. In ancient Israel, daughters were considered integral to the family unit, and their protection was paramount. This phrase highlights the responsibility of parents to safeguard their children from exploitation and harm, aligning with the biblical principle of nurturing and cherishing one's family.

by making her a prostitute
The Hebrew word for "prostitute" is "zanah," which conveys the idea of engaging in illicit sexual activity. Historically, prostitution was often linked to pagan worship practices, which were strictly forbidden in Israelite society. This phrase serves as a warning against allowing or forcing one's daughter into such practices, which would not only harm her but also lead the community away from God's commandments. It reflects the call to uphold sexual purity and fidelity as central to a life of holiness.

or the land will turn to prostitution
The phrase "turn to prostitution" uses the same root "zanah," indicating a broader societal impact. In the biblical worldview, the moral and spiritual state of individuals directly affects the community and the land. This warning suggests that personal sin can lead to communal corruption, emphasizing the interconnectedness of personal holiness and societal well-being. It calls believers to live righteously, influencing their surroundings positively.

and be filled with wickedness
The Hebrew word for "wickedness" is "zimmah," which denotes lewdness or depravity. This phrase paints a picture of a society overwhelmed by moral decay when God's laws are ignored. From a conservative Christian perspective, it serves as a reminder of the consequences of turning away from God's standards. It encourages believers to pursue righteousness and justice, fostering a community that reflects God's character and upholds His truth.

You must keep
The Hebrew word for "keep" is "שָׁמַר" (shamar), which means to guard, protect, or observe. This word implies a vigilant and intentional action, suggesting that the observance of the Sabbath is not a passive activity but requires active participation and dedication. In the historical context, this command was given to the Israelites as a covenantal sign between them and God, emphasizing the importance of setting apart time for rest and worship.

My Sabbaths
The term "Sabbaths" comes from the Hebrew "שַׁבָּת" (shabbat), meaning rest or cessation. The plural form here indicates not only the weekly Sabbath but also other holy days and festivals that required rest and worship. The Sabbath was instituted at creation (Genesis 2:2-3) and reiterated in the Ten Commandments (Exodus 20:8-11). It serves as a reminder of God's creation and deliverance, a day set apart for spiritual renewal and reflection.

and have reverence
The Hebrew word for "reverence" is "יָרֵא" (yare), which means to fear, respect, or be in awe. This reverence is not about being afraid but about having a deep respect and honor for God's presence. It calls for an attitude of humility and worship, recognizing the holiness and majesty of God. Reverence is a key theme throughout Scripture, as it aligns the heart and mind with God's will and character.

for My sanctuary
The word "sanctuary" in Hebrew is "מִקְדָּשׁ" (miqdash), meaning a holy place or sacred space. In the context of Leviticus, this refers to the Tabernacle, and later the Temple, where God's presence dwelled among His people. The sanctuary was central to Israel's worship and community life, symbolizing God's desire to dwell with His people. It was a place of sacrifice, prayer, and divine encounter, pointing forward to the ultimate sanctuary found in Jesus Christ (John 2:19-21).

I am the LORD
The phrase "I am the LORD" is a declaration of God's identity and authority. The Hebrew name for LORD is "יְהוָה" (YHWH), often rendered as Yahweh, signifying the eternal, self-existent nature of God. This statement serves as a reminder of God's covenant relationship with Israel, underscoring His sovereignty and faithfulness. It is a call to recognize God's rightful place as the center of worship and obedience, anchoring the command to keep the Sabbaths and reverence the sanctuary in the character and authority of God Himself.

You must not turn to mediums or spiritists
The phrase "You must not turn" is a direct command, emphasizing the seriousness of the prohibition. The Hebrew root for "turn" is "פָּנָה" (panah), which means to face or to look towards. This implies an intentional action of seeking guidance or assistance. In ancient Israel, mediums and spiritists were individuals who claimed to communicate with the dead or with spirits. The cultural context of the time was rife with pagan practices, and God’s people were called to be distinct and separate from such influences. The prohibition against turning to these figures underscores the importance of seeking guidance solely from God, who is the ultimate source of wisdom and truth.

do not seek them out
The phrase "do not seek them out" further reinforces the command by adding an element of pursuit. The Hebrew word "דָּרַשׁ" (darash) means to inquire or to search diligently. This suggests that seeking out mediums or spiritists is not a passive act but a deliberate choice that involves effort and intention. Historically, the Israelites were surrounded by nations that practiced divination and necromancy, and this command served as a boundary to protect them from adopting these practices. The emphasis here is on the active decision to avoid such influences, highlighting the importance of maintaining spiritual purity and fidelity to God.

or you will be defiled by them
The consequence of turning to mediums or spiritists is clearly stated: "you will be defiled by them." The Hebrew word for "defiled" is "טָמֵא" (tame), which means to be unclean or impure. In the Levitical context, defilement was not just a physical state but a spiritual one that affected one's relationship with God. Engaging with mediums and spiritists was seen as a contamination of the soul, leading to a separation from the holiness that God required of His people. This defilement was not merely ritualistic but moral and spiritual, emphasizing the gravity of turning away from God’s commandments.

I am the LORD your God
The declaration "I am the LORD your God" serves as both a reminder and a foundation for the command. The Hebrew name for God here is "יְהוָה" (YHWH), the covenant name of God, which signifies His eternal presence and faithfulness. By stating "I am the LORD your God," the verse anchors the prohibition in the identity and authority of God Himself. It is a call to remember the covenant relationship between God and His people, where He is their sole provider, protector, and guide. This phrase is a powerful reminder of God’s sovereignty and the exclusive devotion He requires from His people. It is an affirmation of His rightful place as the only source of spiritual guidance and truth.

You are to rise
The Hebrew word used here is "קוּם" (qum), which means to stand up or rise. In the cultural context of ancient Israel, standing up was a sign of respect and honor. This action is not merely physical but also symbolic, representing an attitude of reverence and acknowledgment of the value and wisdom that comes with age. The act of rising is a physical manifestation of the internal respect one holds for the elderly, aligning with the broader biblical principle of honoring those whom God has placed in positions of wisdom and experience.

in the presence of the elderly
The phrase "in the presence of the elderly" emphasizes the importance of community and the recognition of those who have lived longer and, presumably, have gained wisdom through their experiences. The Hebrew term for "elderly" is "זָקֵן" (zaqen), which can refer to both age and the role of an elder in the community. In ancient Israelite society, elders were often leaders and decision-makers, and their presence commanded respect. This respect is not just for their age but for their accumulated knowledge and their role in guiding the community.

and honor the old
The word "honor" comes from the Hebrew "כָּבֵד" (kaved), which means to give weight to or to glorify. This implies that the elderly are to be given significant respect and consideration. In a conservative Christian perspective, this aligns with the biblical commandment to "Honor your father and your mother" (Exodus 20:12), extending the principle of respect to all who are older. Honoring the old is a recognition of the dignity and value that God places on every life, particularly those who have walked with Him for many years.

You must fear your God
The phrase "fear your God" uses the Hebrew word "יָרֵא" (yare), which means to fear, revere, or be in awe of. This fear is not about being afraid but about having a deep respect and reverence for God. It serves as a reminder that the respect shown to the elderly is ultimately rooted in the fear of the Lord. By honoring the elderly, believers demonstrate their reverence for God, acknowledging His commandments and His design for human relationships.

I am the LORD
This declaration, "I am the LORD," is a powerful reminder of God's authority and sovereignty. The use of "LORD" in all caps signifies the Hebrew name "YHWH" (Yahweh), the covenant name of God. It underscores that the command to respect the elderly is not merely a social or cultural norm but a divine mandate. In a conservative Christian perspective, this affirms that all actions, including the respect and honor given to others, are ultimately acts of worship and obedience to God. The statement serves as a divine seal on the command, reminding believers of their covenant relationship with God and their responsibility to live according to His statutes.

When a foreigner resides with you in your land
The Hebrew word for "foreigner" is "ger," which refers to a sojourner or a temporary resident who is not native to the land. In ancient Israel, this term encompassed those who lived among the Israelites but were not part of the covenant community by birth. The presence of foreigners in Israel was common due to trade, migration, or other socio-economic reasons. The phrase "resides with you" implies a sense of dwelling or living among the Israelites, suggesting a level of integration into the community. This command reflects God's heart for inclusivity and compassion, emphasizing that the land given to Israel was ultimately God's, and they were stewards of His grace and justice.

you must not oppress him
The Hebrew verb "yanah" is translated as "oppress," which means to mistreat, exploit, or act unjustly towards someone. This command is a direct reflection of God's justice and His concern for the vulnerable and marginalized. In the historical context, foreigners were often at risk of exploitation due to their lack of familial and legal support. By instructing the Israelites not to oppress the foreigner, God was establishing a standard of righteousness and fairness that transcended ethnic and national boundaries. This command is a call to reflect God's character, who is described throughout Scripture as a defender of the weak and a lover of justice. It serves as a reminder that God's people are to embody His love and justice, treating all individuals with dignity and respect, regardless of their origin.

You must treat
The Hebrew word here is "ger," which refers to a sojourner or foreigner. The command to "treat" implies an active engagement in behavior that reflects justice, kindness, and equality. This directive is not merely about passive tolerance but involves a proactive approach to ensure the well-being and fair treatment of those who are not native to the land. Historically, this reflects God's desire for His people to embody His character of love and justice.

the foreigner living among you
The term "foreigner" in Hebrew is "ger," which denotes someone who resides temporarily or permanently in a land not their own. In ancient Israel, foreigners were often vulnerable and without the same rights as native-born citizens. This command underscores the importance of inclusivity and the breaking down of societal barriers, reflecting God's heart for all nations and peoples.

as native-born
This phrase emphasizes equality and the breaking down of social hierarchies. The native-born, or "ezrach" in Hebrew, had certain rights and privileges in Israel. By commanding the Israelites to treat foreigners as native-born, God is calling for a radical redefinition of community that transcends ethnic and national boundaries, promoting unity and equality.

and love him as yourself
The Hebrew word for "love" is "ahav," which conveys deep affection and care. This command echoes the broader biblical principle found in the Great Commandment to love one's neighbor as oneself. It challenges believers to extend the same care, respect, and compassion to others that they would desire for themselves, reflecting the selfless love of God.

for you were foreigners in the land of Egypt
This phrase serves as a powerful reminder of Israel's own history and vulnerability. The Israelites' experience as foreigners in Egypt is meant to cultivate empathy and compassion towards others in similar situations. It highlights the importance of remembering one's past and allowing it to inform present actions and attitudes towards others.

I am the LORD your God
This declaration serves as the divine authority behind the command. The use of "LORD" (YHWH) emphasizes God's covenant relationship with Israel. It is a reminder that these commands are not merely social or ethical guidelines but are rooted in the character and authority of God Himself. This phrase underscores the call to obedience and the reflection of God's holiness in the lives of His people.

You must not use dishonest measures
The phrase "You must not use dishonest measures" is a direct command from God, emphasizing the importance of integrity and honesty in all dealings. The Hebrew word for "dishonest" is "עָוֶל" (avel), which conveys a sense of injustice or unrighteousness. In the ancient Near Eastern context, trade and commerce were integral to daily life, and dishonest measures were a common way to exploit others. This command reflects God's desire for His people to be set apart, embodying His justice and righteousness in their interactions. It underscores the principle that God's people are to reflect His character in all aspects of life, including business and trade.

of length, weight, or volume
The specific mention of "length, weight, or volume" highlights the various ways in which dishonesty could manifest in trade. The Hebrew terms for these measures are "מִדָּה" (middah) for length, "מִשְׁקָל" (mishqal) for weight, and "מְשׂוּרָה" (mesurah) for volume. These were standard units used in commerce, and the integrity of these measures was crucial for fair trade. Archaeological findings, such as standardized weights and measures from ancient Israel, reveal the importance of this command in maintaining societal trust and justice. This directive serves as a timeless principle, reminding believers that God values fairness and honesty, and that these virtues are foundational to a just society. It calls Christians to uphold integrity in all their dealings, reflecting God's truth and justice in a world often marked by deceit and exploitation.

You must maintain
This phrase underscores a divine imperative, not merely a suggestion. The Hebrew root for "maintain" is "שָׁמַר" (shamar), which means to guard, keep, or observe. This implies a continuous, active responsibility to uphold integrity in daily life. The command is not just about physical scales but about maintaining a lifestyle of honesty and righteousness, reflecting God's character.

honest scales and weights
The Hebrew words for "scales" (מֹאזְנֵי, moznei) and "weights" (אֶבֶן, even) refer to the tools used in trade and commerce. In ancient times, dishonest merchants would use deceitful measures to cheat customers. The call for "honest" (צֶדֶק, tsedeq) scales and weights is a call for justice and fairness, reflecting God's nature as just and righteous. This principle extends beyond commerce to all areas of life, emphasizing integrity and fairness in all dealings.

an honest ephah and an honest hin
The "ephah" (אֵיפָה) and "hin" (הִין) are units of measurement for dry and liquid goods, respectively. The ephah is roughly equivalent to 22 liters, and the hin is about 3.7 liters. By specifying these measures, God emphasizes the importance of accuracy and honesty in all transactions. This reflects a broader principle of truthfulness and transparency, which are foundational to a just society.

I am the LORD your God
This declaration serves as a reminder of the authority and identity of the one giving the command. The name "LORD" (יהוה, Yahweh) is the covenant name of God, emphasizing His eternal, unchanging nature. By identifying Himself as "your God," He reminds the Israelites of their special relationship with Him, which comes with responsibilities, including living according to His standards.

who brought you out of the land of Egypt
This phrase recalls the historical and redemptive act of God delivering Israel from slavery. It serves as a reminder of God's power, faithfulness, and the covenant relationship established at Sinai. The deliverance from Egypt is a foundational event that shapes Israel's identity and ethical obligations. It underscores that their obedience to God's commands is a response to His grace and salvation, not a means to earn it. This historical context reinforces the call to live justly as a reflection of the God who saves and redeems.

You must keep
The Hebrew word for "keep" is "shamar," which means to guard, observe, or give heed. This implies a vigilant and active engagement with God's commandments. In the ancient Near Eastern context, this was not merely a passive acknowledgment but a dynamic, ongoing commitment to live in accordance with divine instructions. The use of "must" underscores the non-negotiable nature of this command, reflecting the seriousness with which God views His covenant relationship with His people.

all My statutes
The term "statutes" comes from the Hebrew "chuqqim," which refers to decrees or laws that are often beyond human reasoning but are to be followed because they are divinely ordained. These statutes were given to set Israel apart as a holy nation, distinct from surrounding cultures. Historically, these laws covered various aspects of life, including dietary restrictions, religious rituals, and moral conduct, serving as a constant reminder of Israel's unique identity and mission.

and all My ordinances
"Ordinances" is translated from the Hebrew "mishpatim," which are judgments or legal decisions. These are the laws that govern social justice and interpersonal relationships, reflecting God's character as just and righteous. In the ancient world, where legal systems varied widely, God's ordinances provided a consistent standard of justice and equity, emphasizing the importance of fairness and compassion in community life.

and follow them
The phrase "follow them" is derived from the Hebrew "asah," meaning to do or to make. This indicates that the statutes and ordinances are not merely to be acknowledged but actively practiced. The call to "follow" suggests a journey or a path, implying that obedience to God's laws is a continual process of growth and transformation. It is a call to live out one's faith in tangible, everyday actions.

I am the LORD
This declaration, "I am the LORD," is a powerful affirmation of God's authority and identity. The Hebrew name for God here is "YHWH," often rendered as "LORD" in English translations. This name is deeply significant, as it is the covenant name of God, reminding the Israelites of His eternal presence and faithfulness. It serves as the ultimate reason for obedience: not merely because the laws are good, but because they are given by the One who is sovereign, holy, and worthy of worship. This phrase anchors the entire verse, reminding believers that their ultimate allegiance is to God Himself, who is the source of all moral and spiritual authority.