the LORD
This is the English representation of the Hebrew name "YHWH," often vocalized as Yahweh. It is the covenant name of God, highlighting His eternal, self-existent nature and His personal relationship with Israel. The use of "the LORD" here emphasizes the authority and holiness of the One who speaks. In the context of Leviticus, it reminds the Israelites of their unique covenant relationship with God, who is both their Creator and Redeemer. The name "YHWH" is a constant reminder of God's faithfulness and His unchanging nature.

said
The Hebrew word used here is "amar," which means to speak, declare, or command. This verb indicates that what follows is a direct communication from God, carrying divine authority and requiring obedience. In the ancient Near Eastern context, the spoken word was powerful and binding, and when God "said" something, it was not merely a suggestion but a command that demanded attention and action. This highlights the importance of listening to and obeying God's voice.

to Moses
Moses is the chosen leader and mediator between God and the Israelites. His role is crucial, as he is the one through whom God communicates His laws and instructions. Moses' unique relationship with God is characterized by direct communication, as seen throughout the Pentateuch. In the historical context, Moses is a revered prophet and lawgiver, and his leadership is instrumental in guiding the Israelites through the wilderness and establishing them as a nation under God's law. The mention of Moses here underscores the continuity of God's revelation and the importance of faithful leadership in conveying God's will to His people.

(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.

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