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.

(1) And the Lord spake unto Moses.--The prohibitions in the preceding chapter, which are designed to regulate the moral conduct of relations and connections towards each other in their family circles, are now followed by precepts which affect the Israelite's life in all its bearings, both towards God and man. Hence the authorities during the second Temple regarded it as "embodying the Decalogue," for which reason, as well as for the fact that "it contains the sum and substance of the precepts of the Law, it is read in public." The precepts in this chapter are divided into sixteen groups, eight of which end with the emphatic reiteration, "I am the Lord your God" (Leviticus 19:2-4; Leviticus 19:10; Leviticus 19:25; Leviticus 19:31; Leviticus 19:34; Leviticus 19:36), and eight with the shorter formula, "I am the Lord" (Leviticus 19:12; Leviticus 19:14; Leviticus 19:16; Leviticus 19:18; Leviticus 19:28; Leviticus 19:30; Leviticus 19:32; Leviticus 19:37). . . . From the prohibition of moral uncleanness exhibiting itself in the form of incest and licentiousness, the legislator proceeds to a series of laws and commandments against other kinds of immorality, inculcating piety, righteousness, and kindness. Chapter 19 may be regarded as an extension of the previous chapter in this direction, after which the subject of chapter 18, is again taken up in chapter 20. The precepts now given are not arranged systematically, though, as Keil has remarked, "while grouped together rather according to a loose association of ideas than according to any logical arrangement, they are all linked together by the common purpose expressed in the words, Ye shall be holy: for I the Lord your God am holy.' " They begin by inculcating (in verses 3, 4) duties which fall under the heads of

(1) the fifth commandment of the Decalogue,

(2) the fourth,

(3) the first, . . .

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