Then
The word "Then" serves as a connective term, indicating a continuation or sequence in the narrative. In the context of Leviticus, it suggests a direct follow-up to the preceding instructions given by God. This continuity underscores the structured and orderly nature of God's communication with His people. It reminds us that God's instructions are purposeful and sequential, building upon previous teachings to guide His people in holiness and righteousness.

the LORD
The term "the LORD" is a translation of the Hebrew name "YHWH," often vocalized as Yahweh. This is the covenant name of God, emphasizing His eternal, self-existent nature and His personal relationship with Israel. In the conservative Christian perspective, this name signifies God's unchanging faithfulness and His sovereign authority over all creation. It is a reminder of His holiness and the reverence due to Him as the one true God.

said
The word "said" indicates direct communication from God to Moses. In the Hebrew context, this verb conveys not just speech but authoritative declaration. It highlights the importance of the message that follows, as it comes directly from God. This divine communication underscores the belief that Scripture is God-breathed and authoritative for teaching, reproof, correction, and training in righteousness.

to Moses
Moses is the central human figure in the Pentateuch, chosen by God to lead the Israelites out of Egypt and to receive the Law on their behalf. His role as a mediator between God and the people is crucial. In this context, Moses represents the prophetic office, through which God reveals His will to His people. The mention of Moses here reinforces the idea of divine order and leadership, as well as the importance of obedience to God's chosen instruments for conveying His word.

Tell Aaron and his sons
This phrase establishes a direct communication from God to Moses, who is instructed to relay God's commands to Aaron and his sons, the priestly lineage. The Hebrew word for "tell" is "dabar," which implies not just speaking but conveying a message with authority and purpose. Aaron and his sons, as priests, hold a significant role in maintaining the sanctity of worship and offerings. Historically, the priesthood was a hereditary office, and this command underscores the importance of their role in upholding the covenantal relationship between God and Israel.

to treat with respect
The Hebrew root for "respect" is "nazar," which means to separate or consecrate. This implies a call to holiness and reverence. The priests are to handle the offerings with a deep sense of sacredness, recognizing their role as mediators between God and the people. This respect is not merely external but reflects an internal attitude of reverence and awe towards God’s holiness.

the sacred offerings
The term "sacred offerings" refers to the various sacrifices and gifts brought by the Israelites to the Tabernacle. The Hebrew word "qodesh" denotes something set apart for divine service. These offerings were a tangible expression of the Israelites' devotion and obedience to God. Archaeological findings, such as altars and temple artifacts, provide insight into the ancient practices of sacrifice, highlighting the centrality of offerings in Israelite worship.

the Israelites consecrate to Me
The act of consecration, from the Hebrew "qadash," means to set apart for a holy purpose. The Israelites' offerings were not merely ritualistic but were meant to symbolize their dedication and commitment to God. This consecration was a communal act, reflecting the collective identity of Israel as God's chosen people. Scripturally, this echoes the covenantal theme where Israel is called to be a holy nation.

so that they do not profane
The word "profane" comes from the Hebrew "chalal," meaning to defile or treat as common. This warning highlights the potential for sacred things to be desecrated through negligence or irreverence. The priests are reminded of the gravity of their duties, as any profanation of the offerings would dishonor God and disrupt the sanctity of worship.

My holy name
God's name, represented by the Tetragrammaton YHWH, is intrinsically linked to His character and presence. The holiness of God's name is a recurring theme in Scripture, emphasizing His uniqueness and sovereignty. The priests' actions are directly tied to the reputation and honor of God's name among the nations. This reflects a broader biblical principle that God's people are to live in a way that upholds and magnifies His holiness.

I am the LORD
This declaration, "Ani YHWH," serves as a divine signature, affirming God's authority and the seriousness of the command. It is a reminder of the covenant relationship between God and Israel, where God is both the lawgiver and the sustainer. This phrase encapsulates the essence of God's identity as the eternal, self-existent One who is worthy of all reverence and obedience.

Say to them
This phrase indicates a direct command from God to Moses, emphasizing the importance of communication between God and His people. The Hebrew root "אָמַר" (amar) signifies a declaration or proclamation, underscoring the authority and seriousness of the message being conveyed. In the context of Leviticus, this reflects the ongoing dialogue between God and Israel, where God provides instructions for maintaining holiness.

For the generations to come
This phrase highlights the perpetual nature of God's commandments. The Hebrew "דּוֹר" (dor) refers to a generation, indicating that these laws are not temporary but are intended to be observed by all future descendants. This continuity underscores the timelessness of God's covenant with Israel and the enduring relevance of His laws.

if any of your descendants
Here, the focus is on the lineage of the priests, the descendants of Aaron. The Hebrew "זֶרַע" (zera) means seed or offspring, emphasizing the familial and hereditary aspect of the priesthood. This highlights the responsibility passed down through generations to uphold the sanctity of their service.

while in a state of uncleanness
The concept of uncleanness, or "טָמֵא" (tamei) in Hebrew, is central to Levitical law. It refers to a ritual impurity that disqualifies a person from participating in sacred activities. This underscores the importance of purity in approaching God, reflecting His holiness and the need for His people to be set apart.

approaches the sacred offerings
The sacred offerings, or "קָרְבָּן" (korban), are gifts dedicated to God, symbolizing the worship and devotion of the Israelites. Approaching these offerings in a state of impurity is a serious offense, as it desecrates what is holy. This phrase emphasizes the reverence required in handling what is consecrated to God.

that the Israelites consecrate to the LORD
The act of consecration, "קָדַשׁ" (qadash), means to set apart as holy. The Israelites' role in consecrating offerings signifies their active participation in maintaining a covenant relationship with God. This reflects the communal aspect of worship and the collective responsibility to honor God.

that person must be cut off from My presence
The phrase "cut off," or "כָּרַת" (karat), implies a severe consequence, often interpreted as excommunication or even death. Being cut off from God's presence is the ultimate penalty, signifying a break in the relationship with God. This underscores the gravity of maintaining holiness and the dire consequences of failing to do so.

I am the LORD
This declaration, "אֲנִי יְהוָה" (Ani Yahweh), serves as a divine signature, affirming God's authority and the sanctity of His commands. It is a reminder of God's sovereignty and the reason for obedience. This phrase encapsulates the essence of the covenant relationship, where God's identity as the LORD is central to the life and worship of His people.

If a descendant of Aaron
The phrase refers to the lineage of Aaron, the first high priest of Israel, whose descendants were designated as priests. The Hebrew word for "descendant" is "zera," meaning seed or offspring, emphasizing the hereditary nature of the priesthood. This highlights the importance of maintaining purity and holiness within the priestly line, as they were set apart for service to God.

has a skin disease
The Hebrew term used here is "tzaraath," often translated as leprosy, though it encompasses a range of skin conditions. In the ancient context, such diseases were seen as physical manifestations of spiritual impurity. The priest, as a mediator between God and the people, needed to be free from any impurity to perform his sacred duties.

or a bodily discharge
This phrase refers to any abnormal bodily fluid discharge, which rendered a person ceremonially unclean according to Levitical law. The Hebrew word "zav" indicates a flow or issue, symbolizing a breach in the wholeness and purity required for those serving in the temple. This underscores the need for physical and spiritual integrity in worship.

he may not eat the sacred offerings
The sacred offerings, or "qodesh," were portions of sacrifices designated for the priests. Eating these offerings was both a privilege and a responsibility, symbolizing participation in the holiness of God. The restriction placed on those who were unclean highlights the sanctity of these offerings and the need for the priest to be in a state of purity.

until he is clean
The process of becoming clean involved ritual purification, which could include washing, waiting a specified period, and offering sacrifices. The Hebrew word "tahor" means clean or pure, signifying a return to a state of ritual readiness. This reflects the broader biblical theme of redemption and restoration, where God provides a means for His people to be cleansed and restored to fellowship with Him.

And whoever touches anything made unclean by a corpse
Contact with a corpse was one of the most severe forms of ritual impurity, as death was the ultimate symbol of the fall and separation from God. The Hebrew word "tame" means unclean, and this law served to remind the Israelites of the holiness of life and the need to avoid defilement.

or by a man who has had an emission of semen
This refers to another form of ritual impurity, as outlined in Levitical law. The emission of semen, while a natural bodily function, required purification before one could participate in sacred activities. This regulation underscores the pervasive nature of sin and impurity and the need for constant vigilance and purification in the life of the believer.

or whoever touches
The Hebrew word for "touches" is נָגַע (naga), which implies more than a casual contact; it suggests an intentional or significant contact that results in a transfer of impurity. In the ancient Israelite context, touching was not merely physical but carried spiritual and ceremonial implications. The act of touching something unclean was a serious matter, as it could render a person unfit for worship or participation in the community's religious life. This highlights the importance of purity and the need for vigilance in maintaining one's spiritual cleanliness.

a crawling creature
The term "crawling creature" refers to the Hebrew word שֶׁרֶץ (sheretz), which encompasses a variety of small animals, often those that move close to the ground, such as insects or reptiles. These creatures were considered unclean according to Levitical law. The prohibition against touching them underscores the broader principle of separation from anything that defiles. This reflects God's call for His people to be distinct and holy, avoiding associations that could lead to spiritual contamination.

or a person that makes him unclean
This phrase indicates that uncleanness could be transferred from person to person. The Hebrew context suggests a state of ritual impurity that could arise from various conditions, such as skin diseases or bodily discharges. The communal aspect of purity laws is evident here, as one person's impurity could affect another's ability to participate in worship. This serves as a reminder of the interconnectedness of the community and the collective responsibility to uphold holiness.

whatever the uncleanness may be
The phrase "whatever the uncleanness may be" emphasizes the comprehensive nature of the purity laws. The Hebrew word for "uncleanness" is טֻמְאָה (tum'ah), which encompasses a wide range of conditions that could render someone impure. This inclusivity highlights the meticulous nature of the Levitical code and the seriousness with which God views holiness. It serves as a call to be ever-mindful of one's spiritual state and the need for constant purification and repentance.

The man who touches
This phrase emphasizes the personal responsibility and the direct consequence of contact with anything deemed unclean. In Hebrew, the word for "touches" is "נָגַע" (naga), which implies not just a casual contact but an intentional or significant interaction. This highlights the importance of purity and the awareness required in maintaining holiness, especially for those serving in the priestly role.

any of these
This refers to the various sources of uncleanness listed in the preceding verses, such as carcasses or bodily discharges. The specificity of "any of these" underscores the comprehensive nature of the purity laws, which were designed to maintain the sanctity of the community and the tabernacle. It reflects the meticulous care God requires in worship and service.

will be unclean
The Hebrew word for "unclean" is "טָמֵא" (tamei), which denotes a state of ritual impurity. This is not merely a physical condition but a spiritual one, affecting one's ability to participate in communal worship. The concept of uncleanness serves as a reminder of the separation between the holy and the profane, and the need for purification before approaching God.

until evening
The time frame "until evening" indicates a temporary state of impurity. Evening, marking the start of a new day in the Hebrew calendar, symbolizes renewal and restoration. This reflects God's grace and the opportunity for cleansing and a fresh start, emphasizing that impurity is not permanent but can be rectified.

He must not eat
This prohibition highlights the seriousness of maintaining purity before partaking in sacred activities. Eating of the sacred offerings was a privilege and a duty for the priests, symbolizing their participation in the divine provision. The restriction serves as a safeguard for the sanctity of the offerings and the holiness of the priesthood.

of the sacred offerings
The "sacred offerings" refer to the portions of sacrifices designated for the priests, which were considered holy. The Hebrew term "קָדָשִׁים" (qodashim) signifies things set apart for God. This underscores the concept of holiness as separation for divine purposes, and the need for those who handle holy things to be pure.

until he has bathed himself with water
The act of bathing with water is a ritual purification, symbolizing the removal of impurity. Water, in the biblical context, often represents cleansing and renewal. This requirement points to the necessity of external actions reflecting internal purity, and the importance of preparation before engaging in sacred duties.

When the sun has set
This phrase indicates the completion of a day in the Hebrew context, where a new day begins at sunset. The Hebrew word for "sun" is "שֶׁמֶשׁ" (shemesh), and "set" is "בּוֹא" (bo). The setting of the sun marks a transition from impurity to purity, symbolizing a new beginning. In the ancient Near Eastern culture, the setting sun was often associated with rest and renewal. This reflects the biblical theme of God’s mercies being new every morning (Lamentations 3:22-23), emphasizing the grace and restoration available to believers.

he will become clean
The Hebrew word for "clean" is "טָהֵר" (taher), which means to be pure or free from defilement. In the Levitical context, cleanliness was not just physical but also spiritual, representing a state of being acceptable before God. This purification process underscores the holiness required to approach God, reminding believers of the sanctifying work of Christ, who cleanses us from all unrighteousness (1 John 1:9).

and then he may eat
Eating in the biblical sense often signifies fellowship and communion. The Hebrew verb "אָכַל" (akal) means to consume or partake. This permission to eat after becoming clean highlights the restoration of fellowship with God and the community. It serves as a reminder of the spiritual nourishment believers receive through Christ, the Bread of Life (John 6:35).

from the sacred offerings
The term "sacred offerings" refers to the "קָדָשִׁים" (qodashim), which are holy gifts set apart for God. These offerings were a means of worship and a way to sustain the priests who served in the temple. The sacredness of these offerings points to the holiness of God and the reverence required in approaching Him. It also foreshadows the ultimate offering of Christ, who was set apart for the redemption of humanity.

for they are his food
The phrase "his food" indicates the provision made for the priests, who relied on these offerings for their sustenance. The Hebrew word for "food" is "לֶחֶם" (lechem), which can also mean bread. This provision reflects God’s care and sustenance for those who serve Him, paralleling the spiritual sustenance believers receive through Christ. It is a reminder of God’s faithfulness in providing for His people, both physically and spiritually.

He must not eat
This phrase underscores the importance of dietary laws in ancient Israel, which were not merely about physical health but also about spiritual purity and obedience to God. The Hebrew root for "eat" (אָכַל, 'akal) often implies consumption that leads to incorporation into one's being. In this context, it signifies the priest's role in maintaining holiness, as eating impure food would defile him and, by extension, the sanctuary service.

anything found dead
The Hebrew term for "found dead" (נְבֵלָה, nevelah) refers to an animal that has died of natural causes or disease, rather than being slaughtered according to the prescribed ritual. This prohibition is rooted in the understanding that such meat could be ritually impure and potentially harmful, both physically and spiritually. It reflects a broader principle of avoiding contact with death, which is seen as the antithesis of the life and holiness God embodies.

or torn by wild animals
The phrase "torn by wild animals" (טְרֵפָה, terefah) refers to animals that have been killed by predators. This prohibition highlights the importance of consuming only what is sanctified and prepared according to God's laws. Historically, this would prevent the spread of disease and ensure that the Israelites remained distinct from surrounding nations, who might not observe such dietary restrictions.

and so become unclean through it
The concept of becoming "unclean" (טָמֵא, tamei) is central to Levitical law. It denotes a state of ritual impurity that separates an individual from the community and from God. This separation underscores the need for purification and atonement, pointing to the ultimate need for a savior who can cleanse from all unrighteousness. The priest, as a mediator between God and the people, must remain ceremonially clean to perform his duties effectively.

I am the LORD
This declaration serves as a divine signature, affirming the authority and holiness of God. The Hebrew name for God here is יְהוָה (YHWH), often rendered as "LORD" in English translations. It is a reminder of God's covenant relationship with Israel and His sovereign right to dictate the terms of that relationship. This phrase emphasizes that the laws are not arbitrary but are rooted in the character and will of God, who is holy and calls His people to be holy as well.

The priests
The Hebrew term for "priests" is "kohanim," referring to the descendants of Aaron who were set apart for the service of the Tabernacle and later the Temple. Historically, the role of the priest was central to the spiritual life of Israel, acting as mediators between God and the people. This highlights the importance of their adherence to God's commands, as they were entrusted with maintaining the sanctity of worship.

are to keep
The phrase "are to keep" comes from the Hebrew word "shamar," which means to guard, watch, or preserve. This implies a vigilant and active role in maintaining the holiness of their duties. The priests were not merely passive participants but were to be diligent in their observance of God's laws, ensuring that nothing unholy entered into their service.

My requirements
The "requirements" refer to the commandments and statutes given by God specifically for the priests. These were detailed instructions on how to conduct sacrifices, maintain purity, and perform their duties. The emphasis on "My" underscores that these are divine mandates, not human traditions, and thus carry the weight of God's authority.

so that they do not incur guilt
The concept of "incur guilt" is tied to the Hebrew word "asham," which denotes a state of being guilty or liable for wrongdoing. For the priests, failing to adhere to God's requirements meant bearing the responsibility for sin, which had serious spiritual and communal consequences. This phrase serves as a warning of the gravity of their role and the need for strict obedience.

and die
The consequence of disobedience is severe—death. This reflects the holiness of God and the seriousness of approaching Him with reverence and purity. In the historical context, the death of a priest due to negligence would serve as a sobering reminder to the community of the sanctity of God's presence and the importance of upholding His commands.

because they desecrate
To "desecrate" means to treat something sacred with disrespect. The Hebrew root "chalal" conveys the idea of profaning or polluting. The priests were to ensure that their actions did not defile the sacred offerings, which were set apart for God. This highlights the need for purity and reverence in all aspects of worship.

the sacred offerings
The "sacred offerings" were the sacrifices and gifts brought to God, which were central to the worship and atonement practices of Israel. These offerings were considered holy, set apart for God, and were to be handled with the utmost care and respect. The priests' role in managing these offerings was crucial to maintaining the covenant relationship between God and His people.

I am the LORD
This declaration, "I am the LORD," is a reminder of God's sovereignty and authority. The use of "LORD" in all capitals signifies the divine name, Yahweh, emphasizing His eternal and unchanging nature. It serves as a foundation for the priests' obedience, as they serve not just any deity, but the one true God who has revealed Himself to Israel.

who sanctifies them
The phrase "who sanctifies them" underscores God's role in setting the priests apart for His service. The Hebrew word "qadash" means to make holy or consecrate. It is God who imparts holiness, enabling the priests to fulfill their duties. This divine sanctification is both a privilege and a responsibility, calling the priests to live in a manner worthy of their calling.

No one outside a priest’s family
This phrase establishes a clear boundary regarding who is permitted to partake in the sacred offerings. The Hebrew word for "outside" is "zar," which often refers to a foreigner or someone who is not part of a specific group. In this context, it underscores the exclusivity of the priestly family in matters of holiness and sacred duties. Historically, the priesthood was a distinct and consecrated group within Israel, set apart for service to God. This separation emphasizes the holiness required to approach and handle sacred things, reflecting the broader biblical theme of God's holiness and the call for His people to be set apart.

may eat the sacred offering
The "sacred offering" refers to portions of sacrifices that were designated for the priests and their families. The Hebrew term "qodesh" for "sacred" signifies something that is holy, set apart for God. Eating these offerings was not merely a physical act but a participation in the holiness of God. It was a privilege and a responsibility, symbolizing the sustenance that comes from God’s provision. This reflects the broader biblical principle that what is holy must be treated with reverence and care, and those who partake in it must be consecrated.

nor may the guest of a priest
The term "guest" here is translated from the Hebrew "toshav," which means a sojourner or temporary resident. This indicates that even those who might be staying with a priest, perhaps for an extended period, were not permitted to eat the sacred offerings. This restriction highlights the importance of maintaining the sanctity of what is holy, ensuring that only those who are ritually pure and part of the covenant community through the priestly lineage could partake.

or his hired hand
The "hired hand" or "sakhir" in Hebrew refers to a laborer or worker who is employed by the priest. This distinction further emphasizes that the sacred offerings were not to be treated as common food or as part of regular compensation. The hired hand, despite being in the service of the priest, did not share in the priestly privileges. This delineation serves as a reminder of the unique role and responsibility of the priesthood, and by extension, the call for all believers to recognize and respect the boundaries of sacred service.

eat it
The act of eating in the biblical context often signifies fellowship and communion. In this verse, the restriction on who may "eat" the sacred offerings underscores the idea that communion with God through these offerings was a special privilege reserved for those who were consecrated. It serves as a metaphor for the spiritual nourishment that comes from a relationship with God, reminding believers of the importance of approaching God with reverence and purity. This principle is echoed in the New Testament, where believers are called to partake in the Lord’s Supper with a heart of reverence and self-examination.

But if a priest buys a slave
The phrase begins with the conditional "but if," indicating a specific exception to the general rules regarding who may partake in the sacred food. The Hebrew word for "priest" is "kohen," which denotes a person set apart for sacred duties. The act of buying a "slave" (Hebrew: "ebed") reflects the socio-economic structures of ancient Israel, where slavery was a regulated institution. The purchase implies ownership and responsibility, suggesting that the priest's household, including slaves, is under his spiritual and physical care.

with his own money
This phrase emphasizes personal ownership and investment. The Hebrew term for "money" is "kesef," which also means silver, a common medium of exchange. The specification of "his own" underscores the priest's personal commitment and the legitimacy of the transaction. It reflects the principle that what is acquired through one's resources becomes an integral part of one's household, thus eligible to partake in the household's provisions.

or if a slave is born in his household
Here, the text addresses slaves who are not purchased but are born within the priest's household. The Hebrew word for "born" is "yalad," indicating a natural integration into the family unit. This inclusion by birthright suggests a continuity and permanence within the household, reinforcing the idea that those who are part of the priest's immediate environment are entitled to share in the blessings and sustenance provided by God.

that slave may eat his food
The permission for the slave to "eat his food" signifies inclusion in the covenant community's blessings. The Hebrew word for "food" is "lechem," often translated as bread, symbolizing sustenance and life. This provision reflects God's grace and the extension of His covenantal blessings beyond the immediate family to all who are part of the priest's household. It underscores the principle of hospitality and care within the community of faith, where all members, regardless of status, are provided for and valued.

If the priest’s daughter
The phrase "the priest’s daughter" refers to the offspring of a man who serves in the priestly office, a position of significant spiritual authority and responsibility in ancient Israel. The Hebrew term for "daughter" is "בַּת" (bat), which signifies a female child. In the context of Leviticus, the priestly family was held to a higher standard of holiness and separation due to their unique role in mediating between God and the people. The daughter, by virtue of her birth, was part of this sanctified family and shared in its privileges and responsibilities.

marries someone other than a priest
The act of marrying "someone other than a priest" indicates a transition from one household to another, specifically from a priestly family to a non-priestly one. The Hebrew verb for "marries" is "לָקַח" (laqach), meaning to take or to receive, often used in the context of marriage. This transition signifies a change in the daughter's status and her association with the priestly privileges. Historically, marriage was a covenantal act that often involved the merging of families and their respective roles and responsibilities.

she is not to eat
The prohibition "she is not to eat" underscores the importance of maintaining the sanctity of the sacred contributions. The Hebrew verb "אָכַל" (akal) means to consume or partake. In the context of Levitical law, eating was not merely a physical act but a participation in the holiness of the offerings. The restriction placed upon the priest’s daughter after her marriage to a non-priest highlights the boundaries set by God to preserve the sanctity of the priestly duties and the offerings dedicated to Him.

of the sacred contributions
The term "sacred contributions" refers to the offerings that were set apart for the priests and their families as part of their sustenance and as a symbol of their service to God. The Hebrew word for "sacred" is "קֹדֶשׁ" (qodesh), meaning holy or set apart. These contributions were a portion of the sacrifices and offerings brought by the Israelites, designated for the priests as part of their divine provision. The sacred nature of these contributions required that only those within the priestly family, who were in a state of ritual purity, could partake of them.

But if a priest’s daughter
The phrase highlights the specific familial and societal role of the priest's daughter within the Israelite community. In ancient Israel, the priesthood held a unique position, and the family of a priest was expected to adhere to certain standards and privileges. The Hebrew term for "priest" is "kohen," indicating a person set apart for sacred duties. The mention of the priest's daughter underscores the importance of maintaining the sanctity and purity associated with the priestly family.

becomes a widow or is divorced
This phrase addresses the unfortunate circumstances of a woman losing her husband, either through death or divorce. In the ancient Near Eastern context, a woman's social and economic status was often tied to her husband. The Hebrew words for "widow" (אַלְמָנָה, 'almanah) and "divorced" (גָּרוּשָׁה, garushah) reflect states of vulnerability and potential marginalization. The law here provides a protective measure for such women, ensuring they are not left destitute.

yet has no children
The absence of children further emphasizes the woman's vulnerability. In biblical times, children were seen as a source of security and support for aging parents, especially for widows or divorced women. The Hebrew culture placed a high value on progeny, and a childless woman would face additional social and economic challenges. This provision ensures that the priest's daughter is not left without support.

and returns to her father’s house
This phrase indicates a restoration of the woman's status within her natal family. Returning to her father's house symbolizes a return to a place of safety and provision. In the patriarchal society of ancient Israel, the father's house was a place of refuge and belonging. The Hebrew concept of "house" (בַּיִת, bayit) often signifies not just a physical dwelling but also familial and communal ties.

as in her youth
This phrase suggests a reinstatement of the woman's previous status before marriage. It implies a return to the innocence and dependency of her younger years, when she was under her father's care. The Hebrew word for "youth" (נְעוּרִים, ne'urim) conveys a sense of renewal and restoration, highlighting God's provision for those who find themselves in difficult circumstances.

she may eat her father’s food
The permission for the priest's daughter to eat her father's food signifies her reintegration into the priestly household and its privileges. The "food" here refers to the sacred offerings and provisions designated for the priestly family. In Hebrew, "food" (לֶחֶם, lechem) often symbolizes sustenance and divine provision. This allowance underscores God's care for the vulnerable and His provision for those who serve Him.

But no outsider may share it
This final phrase reinforces the exclusivity of the priestly privileges. The term "outsider" (זָר, zar) in Hebrew denotes someone who is not part of the priestly family or community. This restriction maintains the sanctity and purity of the priestly provisions, ensuring that they are reserved for those who are consecrated to God's service. It reflects the broader biblical theme of holiness and separation unto the Lord.

If anyone
This phrase opens the verse with a universal application, indicating that the law applies to all individuals within the community of Israel. The Hebrew word used here, "אִישׁ" (ish), can refer to any person, emphasizing the inclusivity of the law. It underscores the communal responsibility and the personal accountability each member has in maintaining the sanctity of sacred offerings.

eats a sacred offering
The term "sacred offering" refers to portions of sacrifices that were set apart for the priests. In Hebrew, "קֹדֶשׁ" (qodesh) signifies something holy or consecrated. This highlights the importance of respecting what is dedicated to God and His service. The act of eating such an offering without proper authorization is a serious matter, as it violates the sanctity of what is holy.

by mistake
The phrase "by mistake" indicates an unintentional act, which in Hebrew is "בִּשְׁגָגָה" (bishgagah). This reflects the understanding that human error is possible, and the law provides a means of rectification. It shows God's grace in allowing for restitution rather than immediate punishment, recognizing the difference between intentional sin and inadvertent error.

he must make restitution
Restitution involves compensating for the wrong done. The Hebrew word "שִׁלֵּם" (shillem) means to make whole or to repay. This requirement emphasizes justice and the need to restore what was taken, reflecting God's character as just and fair. It also serves to maintain the integrity of the priestly provisions.

to the priest
The priest, or "כֹּהֵן" (kohen) in Hebrew, is the recipient of the restitution. This highlights the role of the priest as a mediator between God and the people, entrusted with the sacred duties of the temple. The restitution to the priest ensures that the resources meant for their sustenance and service are preserved.

for the offering
This phrase specifies that the restitution is directly related to the sacred offering that was consumed. It underscores the importance of the offering itself, which was dedicated to God. The act of restitution acknowledges the value and purpose of the offering in the religious life of Israel.

and add a fifth of its value to it
The addition of a fifth, or "חֹמֶשׁ" (chomesh) in Hebrew, serves as a penalty and a means of atonement. This extra portion acts as a deterrent against negligence and underscores the seriousness of the offense. It also reflects the principle of going beyond mere compensation, ensuring that the sanctity of the offering is upheld and respected.

The priests
The Hebrew word for "priests" is "kohen," which refers to those set apart for the service of God in the tabernacle and later the temple. The role of the priest was crucial in maintaining the holiness and purity of the worship practices of Israel. They acted as mediators between God and the people, and their conduct was to reflect the sanctity of their office. Historically, the priesthood was established through Aaron and his descendants, emphasizing a lineage of holiness and dedication to God's service.

must not profane
The term "profane" comes from the Hebrew root "chalal," which means to defile or treat something sacred as common. In the context of Leviticus, profaning the sacred offerings would mean treating them with disrespect or failing to adhere to the strict guidelines God set for their handling. This command underscores the importance of reverence and the recognition of God's holiness in all aspects of worship. The priests were to uphold the sanctity of the offerings, ensuring that they were presented in a manner worthy of the Lord.

the sacred offerings
The Hebrew word for "sacred offerings" is "qodesh," which signifies something set apart for a holy purpose. These offerings were not merely ritualistic but were expressions of devotion, thanksgiving, and atonement. They symbolized the Israelites' relationship with God and their acknowledgment of His sovereignty. The offerings included various sacrifices, such as burnt offerings, grain offerings, and peace offerings, each with specific instructions and significance.

the Israelites present
The phrase "the Israelites present" highlights the communal aspect of worship in ancient Israel. The offerings were brought by the people, representing their collective faith and obedience to God's commandments. This act of presenting offerings was a tangible expression of their covenant relationship with God, acknowledging His provision and seeking His favor. It also served as a reminder of their identity as God's chosen people, set apart to live according to His statutes.

to the LORD
The name "LORD" in this context is the translation of the Hebrew "YHWH," the personal and covenantal name of God. It signifies His eternal, self-existent nature and His faithfulness to His promises. The offerings were directed to YHWH, emphasizing that worship was to be God-centered, focused on His glory and holiness. This phrase reminds believers of the ultimate purpose of worship: to honor and glorify God, recognizing His supreme authority and grace.

by allowing them to eat
This phrase refers to the priests and their families who were permitted to consume certain portions of the offerings brought to the sanctuary. The Hebrew root here is "אָכַל" (akal), meaning "to eat" or "to consume." In the context of Leviticus, eating the sacred offerings was a privilege and a responsibility. It symbolized participation in the holiness of God’s provision. Archaeologically, this reflects the ancient Near Eastern practice where priests were sustained by offerings, emphasizing their role as mediators between God and the people.

the sacred offerings
The term "sacred offerings" refers to the holy gifts dedicated to God, known in Hebrew as "קָדָשִׁים" (qodashim). These offerings were set apart for divine purposes, underscoring the holiness required in worship. Historically, these offerings included grain, animals, and other sacrifices, which were central to Israelite worship and covenant relationship with God. The sacredness of these offerings highlights the need for purity and reverence in handling what belongs to God.

and so to bear the punishment for guilt
This phrase indicates the consequence of mishandling or improperly consuming the sacred offerings. The Hebrew word for "bear" is "נָשָׂא" (nasa), meaning "to carry" or "to bear." The concept of bearing guilt is deeply rooted in the sacrificial system, where the transference of sin and guilt was symbolically placed upon the offering. This underscores the seriousness of maintaining holiness and the consequences of failing to do so, reflecting the justice and righteousness of God.

For I am the LORD
This declaration, "אֲנִי יְהוָה" (Ani YHWH), is a powerful reminder of God’s identity and authority. It is a recurring phrase in Leviticus, emphasizing God’s sovereignty and the covenant relationship with Israel. The use of the divine name "YHWH" connects to God’s self-revelation to Moses and the Israelites, reinforcing His eternal presence and unchanging nature. This statement serves as a divine seal on the instructions given, reminding the people of the source of their sanctification.

who sanctifies them
The Hebrew root "קָדַשׁ" (qadash) means "to sanctify" or "to make holy." This phrase highlights God’s role in setting apart the Israelites and their priests for His purposes. Sanctification is both a divine act and a call to holiness, reflecting God’s desire for His people to be distinct and pure. In the broader scriptural context, sanctification is a theme that runs throughout the Bible, pointing to the ultimate sanctification through Christ. This underscores the transformative power of God’s holiness in the lives of His people.

Then the LORD
The phrase "Then the LORD" signifies a direct communication from God, emphasizing His authority and the divine origin of the instructions that follow. The Hebrew word for "LORD" here is "Yahweh," the sacred and personal name of God, which underscores His covenant relationship with Israel. This name is a reminder of God's eternal presence and faithfulness, as revealed to Moses at the burning bush (Exodus 3:14). In a conservative Christian perspective, this highlights the continuity of God's revelation and His unchanging nature.

said
The Hebrew word for "said" is "amar," which is often used in the context of God speaking to His prophets. This word indicates not just a casual conversation but a divine proclamation. It underscores the importance of the message and the expectation of obedience. In the biblical narrative, when God speaks, it is a moment of revelation and instruction, calling His people to listen and respond.

to Moses
Moses is the central human figure in the Pentateuch, serving as the mediator between God and the Israelites. His name, derived from the Hebrew "Mosheh," is traditionally understood to mean "drawn out," reflecting his rescue from the Nile and his role in leading Israel out of Egypt. Moses' unique relationship with God, as described in Exodus 33:11, where God speaks to him "face to face, as a man speaks with his friend," highlights the trust and responsibility placed upon him. In a conservative Christian view, Moses is a type of Christ, foreshadowing the ultimate mediator between God and humanity.

Speak to Aaron and his sons
This phrase emphasizes the role of Aaron and his sons as the priestly lineage chosen by God to mediate between Him and the people of Israel. The Hebrew word for "speak" is "דַּבֵּר" (daber), which implies a direct and authoritative communication. Aaron and his sons were entrusted with the sacred duty of maintaining the holiness of the tabernacle and the sacrificial system. This highlights the importance of leadership and responsibility in spiritual matters, reminding us that those in positions of spiritual authority must adhere to God's commands with precision and reverence.

and to all the Israelites
The inclusion of "all the Israelites" signifies that the instructions given are not just for the priests but for the entire community. The Hebrew term "יִשְׂרָאֵל" (Yisrael) refers to the descendants of Jacob, who was renamed Israel. This collective address underscores the communal nature of worship and obedience to God. It serves as a reminder that while leaders have specific roles, every believer is called to participate in the covenant relationship with God.

and say to them
This phrase reiterates the importance of communication and instruction in the faith community. The act of saying or proclaiming God's commands is a recurring theme in the Torah, emphasizing the oral tradition and the need for clear transmission of divine laws. It reflects the responsibility of leaders to ensure that God's words are understood and followed by the people.

If any man of the house of Israel
The phrase "any man" (Hebrew: "אִישׁ" - ish) indicates that the following instructions apply to every individual within the community, regardless of status or position. The "house of Israel" refers to the entire nation, emphasizing unity and collective identity. This inclusivity highlights the personal responsibility each person has in their relationship with God and in the practice of their faith.

or any foreigner living in Israel
The mention of "any foreigner" (Hebrew: "גֵּר" - ger) living among the Israelites shows the openness of the covenant community to those who are not ethnically Israelite but choose to live among them and worship the God of Israel. This inclusion reflects God's heart for all nations and foreshadows the New Testament teaching of the gospel being available to all people. It also demonstrates the importance of hospitality and integration within the faith community.

presents a gift for a burnt offering to the LORD
The act of presenting a "gift" (Hebrew: "קָרְבָּן" - korban) for a burnt offering signifies a voluntary act of worship and devotion. The burnt offering, or "עֹלָה" (olah), was a sacrifice that was completely consumed by fire, symbolizing total surrender and dedication to God. This offering was a way for individuals to express their commitment and seek atonement, highlighting the importance of sacrificial worship in maintaining a right relationship with God.

whether to fulfill a vow or as a freewill offering
This phrase distinguishes between offerings made to fulfill a vow (Hebrew: "נֶדֶר" - neder) and those given as a freewill offering (Hebrew: "נְדָבָה" - nedavah). A vow was a solemn promise made to God, often in response to a specific need or blessing, while a freewill offering was given out of gratitude and devotion without any obligation. This distinction underscores the varied ways in which individuals can express their faith and devotion, reminding us that God values both our commitments and our spontaneous acts of worship.

to be accepted
The Hebrew word for "accepted" is "רָצוֹן" (ratson), which conveys the idea of favor or pleasure. In the context of Leviticus, this acceptance is not merely a ritualistic formality but a profound spiritual reality. The offering must be pleasing to God, symbolizing the worshiper's sincere devotion and obedience. This reflects the broader biblical theme that God desires heartfelt worship and obedience over mere ritual (1 Samuel 15:22).

on your behalf
This phrase indicates the representative nature of the sacrifice. The offering is made not just for the individual but as a stand-in for the worshiper, symbolizing atonement and reconciliation with God. This anticipates the ultimate sacrifice of Christ, who offered Himself on behalf of humanity (Hebrews 9:28).

it must be a male
The specification of a male animal is significant in the sacrificial system. In ancient Near Eastern cultures, male animals were often considered more valuable, symbolizing strength and leadership. This requirement points to the ultimate sacrifice of Jesus Christ, the Lamb of God, who was male and without blemish, fulfilling the law's demands perfectly (John 1:29).

without blemish
The Hebrew term "תָּמִים" (tamim) means complete, whole, or perfect. This requirement underscores the holiness and perfection that God demands. The unblemished animal symbolizes purity and the absence of sin, prefiguring Christ's sinless life and His role as the perfect sacrifice (1 Peter 1:19).

from the cattle, sheep, or goats
These animals were common in Israelite agrarian society and were often used in sacrifices. Each type of animal had specific uses and symbolic meanings in the sacrificial system. Cattle, sheep, and goats were valuable assets, representing the worshiper's willingness to give their best to God. This reflects the principle that true worship involves sacrifice and giving God the first and best of what we have (Proverbs 3:9).

You must not present
The phrase underscores a direct command from God, emphasizing the importance of obedience in worship. The Hebrew root for "present" is "qarab," which means to bring near or offer. This reflects the act of drawing near to God through offerings, a central aspect of Israelite worship. The command indicates that worship is not merely a ritual but a sincere act of reverence and submission to God's holiness.

anything with a defect
The term "defect" translates from the Hebrew word "mum," which refers to a blemish or imperfection. In the ancient Near Eastern context, offerings were to be perfect, symbolizing purity and holiness. This requirement points to the nature of God as perfect and holy, and it foreshadows the ultimate sacrifice of Christ, who was without blemish or sin. Theologically, it reminds believers of the call to offer their best to God, reflecting His worthiness.

because it will not be accepted
Acceptance by God is a recurring theme in Levitical law, where offerings symbolize the worshiper's relationship with God. The Hebrew word "ratsah" means to be pleased with or to accept favorably. This highlights that God desires offerings that reflect the worshiper's heart and commitment. It serves as a reminder that God looks beyond the external act to the intention and purity of the heart.

on your behalf
This phrase indicates the representative nature of offerings. In the sacrificial system, offerings were made on behalf of the individual or community, symbolizing atonement and reconciliation with God. The Hebrew context suggests a substitutionary aspect, where the offering stands in place of the worshiper. This prefigures the New Testament understanding of Christ's atoning work, where He is the perfect offering on behalf of humanity.

When anyone presents
The phrase "when anyone presents" indicates the voluntary nature of the offering. In Hebrew, the word for "presents" is "yakriv," which is derived from "qarab," meaning to draw near or approach. This reflects the intimate act of coming before God, emphasizing the personal responsibility and willingness of the worshiper to offer something valuable to the Lord.

a fellowship offering
The term "fellowship offering" is translated from the Hebrew "zevach shelamim," which can also be understood as a "peace offering." This offering symbolizes peace and communion with God, highlighting the relational aspect of worship. It is an expression of gratitude and a desire for harmony with the Creator, reflecting the covenant relationship between God and His people.

to the LORD
The phrase "to the LORD" underscores the direction and purpose of the offering. The Hebrew name used here is "YHWH," the covenant name of God, signifying His eternal and unchanging nature. This offering is not just a ritual but an act of devotion to the one true God, acknowledging His sovereignty and holiness.

to fulfill a vow
"To fulfill a vow" indicates a specific type of offering made in response to a promise or commitment made to God. The Hebrew word for "vow" is "neder," which involves a solemn promise. This reflects the seriousness with which vows were regarded in ancient Israel, emphasizing integrity and faithfulness in one's relationship with God.

or as a freewill offering
The "freewill offering" is known in Hebrew as "nedavah," which signifies a voluntary act of worship. Unlike vows, these offerings are given spontaneously out of love and gratitude, not obligation. This highlights the importance of a willing heart in worship, as God values offerings given freely and joyfully.

from the herd or flock
The specification "from the herd or flock" indicates the source of the offering, which would typically be cattle, sheep, or goats. These animals were valuable assets in ancient agrarian societies, and offering them to God represented a significant sacrifice. This underscores the principle of giving God the best of what one has, reflecting trust in His provision.

it must be without blemish or defect
The requirement "without blemish or defect" is crucial, as it signifies the purity and perfection expected in offerings to God. The Hebrew word "tamim" means complete or whole, indicating that God deserves the best and most perfect offerings. This foreshadows the ultimate sacrifice of Jesus Christ, the spotless Lamb of God, who was without sin.

to be acceptable
The phrase "to be acceptable" highlights the standard God sets for offerings. The Hebrew word "ratzon" means favor or acceptance, indicating that God is pleased with offerings that meet His criteria. This teaches that worship must align with God's holiness and standards, reminding believers of the importance of approaching God with reverence and sincerity.

You are not to present to the LORD
This phrase establishes a direct command from God regarding the offerings that are acceptable to Him. The Hebrew root for "present" is "qarab," which means to bring near or to offer. This reflects the intimate act of bringing something before God, emphasizing the sacredness of the offering process. The phrase underscores the importance of approaching God with reverence and purity, aligning with the broader biblical theme of holiness.

any animal that is blind, injured, maimed
The Hebrew words used here, such as "ʿiwwēr" (blind) and "šābar" (injured), highlight physical defects. In the ancient Near Eastern context, offerings were meant to be perfect and without blemish, symbolizing the perfection and holiness of God. This requirement for unblemished offerings points to the future perfect sacrifice of Jesus Christ, who was without sin.

or has a wart, festering rash, or scabs
These terms describe various skin conditions that would render an animal unfit for sacrifice. The Hebrew word "yabbēlet" (wart) and "garab" (scabs) indicate imperfections that were visible and thus unacceptable. This reflects the broader biblical principle that God desires purity and wholeness in what is offered to Him, both in physical offerings and in the spiritual lives of believers.

You must not place any of these on the altar
The altar was a sacred place where offerings were made to God. The Hebrew word "mizbēaḥ" (altar) signifies a place of sacrifice and worship. By prohibiting blemished offerings, God was teaching His people about His holiness and the need for purity in worship. This serves as a reminder for Christians today to offer their best to God, not just in material offerings but in their lives and service.

as a food offering presented to the LORD
The term "food offering" translates the Hebrew "leḥem," which means bread or food, symbolizing sustenance and fellowship with God. Offerings were a way for the Israelites to maintain a covenant relationship with God, acknowledging His provision and sovereignty. This phrase invites believers to consider their own offerings to God, ensuring they are given with a heart of gratitude and reverence.

You may present
This phrase indicates permission and allowance within the context of worship and offerings. The Hebrew root here is "qarab," which means to bring near or present. It reflects the act of drawing near to God through offerings, a central theme in Levitical worship. The act of presenting an offering is a symbolic gesture of devotion and reverence, acknowledging God's sovereignty and grace.

as a freewill offering
The term "freewill offering" comes from the Hebrew "nedabah," which signifies a voluntary act of worship. Unlike obligatory sacrifices, freewill offerings are given out of one's own volition, reflecting the worshiper's gratitude and love for God. This type of offering highlights the personal relationship between the worshiper and the Divine, emphasizing the heart's intent over the material value of the offering.

an ox or a sheep
These animals were common in ancient Israelite society and held significant economic and religious value. The ox, or "shor" in Hebrew, symbolizes strength and service, while the sheep, or "seh," represents innocence and purity. Offering these animals was a substantial act of devotion, as they were integral to the livelihood of the people.

that is deformed or stunted
The Hebrew words "mashchit" (deformed) and "qatser" (stunted) refer to physical imperfections. In the context of sacrificial laws, these terms underscore the importance of offering one's best to God. However, for a freewill offering, the emphasis is on the heart's intention rather than the physical perfection of the offering, illustrating God's understanding and acceptance of sincere worship.

but it will not be accepted
The phrase "will not be accepted" uses the Hebrew "ratsah," meaning to be pleased with or to accept favorably. This indicates that while God appreciates the voluntary nature of the freewill offering, He maintains standards for offerings made in fulfillment of vows. It underscores the principle that vows, being solemn promises to God, require offerings that reflect the seriousness and commitment of the vow.

in fulfillment of a vow
A vow, or "neder" in Hebrew, is a solemn promise made to God, often in response to His blessings or deliverance. The fulfillment of a vow required offerings that were without blemish, symbolizing the worshiper's integrity and faithfulness. This distinction between freewill offerings and vow fulfillments highlights the varying levels of commitment and the importance of honoring one's word to God with the utmost sincerity and respect.

You are not to present
This phrase underscores the importance of offering only what is perfect and whole to the LORD. The Hebrew root for "present" is "qarab," which means to bring near or offer. This reflects the act of drawing near to God with reverence and respect, emphasizing that offerings should be made with a heart of sincerity and purity.

to the LORD
The use of "LORD" here, translated from the Hebrew "YHWH," signifies the covenantal name of God, highlighting His holiness and the sacredness of the offerings made to Him. This phrase reminds believers of the personal relationship between God and His people, and the need to honor Him with the best of what they have.

an animal
In the context of Levitical law, animals were central to sacrificial offerings. The Hebrew word "behemah" refers to beasts or cattle, indicating the specific types of animals acceptable for sacrifice. This reflects the agrarian society of ancient Israel, where livestock was a primary resource and symbol of wealth and sustenance.

whose testicles are bruised, crushed, torn, or cut
This detailed description of physical defects highlights the requirement for offerings to be without blemish. The Hebrew terms used here convey a sense of completeness and integrity. In a broader sense, this can be seen as a metaphor for spiritual wholeness, urging believers to offer their lives to God without moral or spiritual defect.

You are not to do this
This command is a direct prohibition, emphasizing the seriousness of maintaining the sanctity of offerings. The repetition of this phrase in the verse serves as a strong reminder of the importance of obedience to God's laws.

in your own land
The phrase "in your own land" situates the command within the context of the Promised Land, a place of divine provision and blessing. It underscores the idea that the Israelites were to maintain holiness and purity in their worship practices, not only in the tabernacle but throughout their daily lives in the land God had given them.

Nor shall you accept
This phrase emphasizes the prohibition against receiving certain offerings. The Hebrew root for "accept" is "לקח" (laqach), which means to take or receive. This directive underscores the importance of maintaining purity and holiness in offerings, reflecting God's standards. It serves as a reminder that not everything offered is suitable for worship, highlighting the need for discernment in spiritual practices.

such from the hand of a foreigner
The term "foreigner" in Hebrew is "נכרי" (nokri), referring to someone who is not part of the Israelite community. This distinction is crucial in the context of Levitical laws, which were given specifically to the Israelites. The historical context here is significant, as it reflects the need for the Israelites to remain distinct and separate in their worship practices, avoiding syncretism with surrounding pagan cultures.

to offer as the food of your God
The phrase "food of your God" refers to the offerings made to God, which were considered His "food" in a symbolic sense. The Hebrew word for "food" is "לחם" (lechem), often translated as bread. This highlights the intimate relationship between God and His people, where offerings are seen as a form of communion and fellowship with the divine.

They will not be accepted on your behalf
This statement underscores the rejection of offerings that do not meet God's standards. The Hebrew root "רצה" (ratsah) means to be pleased with or to accept favorably. This reflects the principle that God desires offerings that are pure and without blemish, symbolizing the need for holiness and integrity in worship.

because they are deformed and flawed
The terms "deformed" and "flawed" translate from the Hebrew words "משחת" (mashchat) and "מום" (mum), respectively. These words describe physical imperfections that disqualify an offering. This requirement for perfection in offerings points to the holiness of God and the need for His people to strive for spiritual purity. It also foreshadows the perfect sacrifice of Christ, who was without blemish or defect, fulfilling the law's requirements.

Then
The word "then" serves as a conjunction, linking the preceding instructions with what follows. It indicates a continuation of God's communication with Moses, emphasizing the ongoing nature of divine revelation. In the broader context of Leviticus, this word underscores the sequential and orderly manner in which God imparts His laws to the Israelites, reflecting His nature as a God of order and purpose.

the LORD
The term "the LORD" is translated from the Hebrew "YHWH," the sacred and personal name of God. This name is deeply significant, representing God's eternal, self-existent nature. It is a reminder of His covenant relationship with Israel, highlighting His faithfulness and sovereignty. The use of "the LORD" here reinforces the authority and divine origin of the instructions being given.

said
The verb "said" indicates direct communication from God to Moses. In Hebrew, the word is "אָמַר" (amar), which conveys the act of speaking or declaring. This emphasizes the personal and direct nature of God's interaction with His chosen leader, Moses. It also underscores the importance of the message, as it comes directly from the mouth of God, demanding attention and obedience.

to Moses
Moses is the central human figure in the Pentateuch, chosen by God to lead the Israelites out of Egypt and to receive the Law. His name, "מֹשֶׁה" (Moshe), is believed to mean "drawn out," reflecting his rescue from the Nile and his role in drawing the Israelites out of bondage. The mention of Moses here highlights his unique role as mediator between God and His people, entrusted with conveying God's laws and instructions to Israel.

When an ox, a sheep, or a goat is born
This phrase introduces the specific animals considered for sacrificial offerings. In ancient Israel, livestock such as oxen, sheep, and goats were integral to both daily life and religious practices. The Hebrew words for these animals—*shor* (ox), *seh* (sheep), and *ez* (goat)—highlight their importance in agrarian society. These animals were not only sources of food and clothing but also central to sacrificial rituals, symbolizing wealth and sustenance. The birth of these animals was a significant event, marking the continuation of God's provision and blessing.

it shall remain with its mother for seven days
The requirement for the newborn animal to stay with its mother for seven days underscores the importance of the natural order and the nurturing process. The number seven in Hebrew culture often signifies completeness or perfection, reflecting God's creation week. This period allows the animal to gain strength and ensures its viability, symbolizing the care and provision of God for His creation. It also reflects a respect for the natural bond between mother and offspring, acknowledging the sanctity of life and the divine order established by God.

From the eighth day onward
The eighth day marks a new beginning, a theme consistent throughout Scripture. The number eight often symbolizes renewal and a new order, as seen in the practice of circumcision on the eighth day (Genesis 17:12). This transition from the seventh to the eighth day signifies readiness and maturity, making the animal suitable for offering. It reflects the idea that offerings to God should be whole and complete, having passed through a period of growth and preparation.

it will be acceptable as an offering made by fire
The phrase "acceptable as an offering" emphasizes the need for offerings to meet specific divine standards. The Hebrew word *ratson* (acceptable) conveys the idea of pleasure or favor, indicating that the offering must be pleasing to God. "Made by fire" refers to the method of sacrifice, where the offering is consumed by fire on the altar. Fire in biblical terms often represents God's presence and purification. This act of offering by fire symbolizes the complete dedication and surrender to God, transforming the physical into a spiritual act of worship.

to the LORD
The ultimate recipient of the offering is the LORD, the covenant name of God, *Yahweh*. This highlights the personal relationship between God and His people, where offerings are not mere rituals but acts of devotion and obedience. The use of God's covenant name underscores His faithfulness and the Israelites' commitment to honor Him. It serves as a reminder that all acts of worship are directed towards God, who is holy and deserving of reverence and praise.

But you must not
This phrase sets a clear prohibition, indicating a command from God that is not open to negotiation or personal interpretation. The Hebrew root for "must not" is "לֹא" (lo), which is a strong negative particle used to express absolute prohibition. This reflects the seriousness with which God views His commandments, emphasizing obedience and reverence for His laws.

slaughter
The Hebrew word used here is "שָׁחַט" (shachat), which means to kill or slaughter, particularly in a ritualistic or sacrificial context. This term is significant in the Levitical laws, as it pertains to the proper way of offering sacrifices to God. The act of slaughtering is not merely a physical act but a spiritual one, symbolizing the offering of life to God and the acknowledgment of His sovereignty over creation.

an ox or a sheep
These animals were commonly used in sacrificial offerings in ancient Israel. The ox (Hebrew: "שׁוֹר" - shor) and the sheep (Hebrew: "שֶׂה" - seh) were valuable assets in an agrarian society, representing wealth and sustenance. Their use in sacrifices underscores the principle of giving God the best of what one has, a theme that runs throughout the Old Testament. The choice of these animals also reflects the pastoral lifestyle of the Israelites and their dependence on livestock for survival.

on the same day
This phrase highlights the importance of timing in the sacrificial system. The Hebrew word for "day" is "יוֹם" (yom), which can refer to a literal day or a period of time. The specific prohibition against slaughtering an animal and its young on the same day suggests a sensitivity to the natural order and the bond between parent and offspring. It reflects God's compassion and His desire for His people to act with mercy and consideration.

as its young
The Hebrew term for "young" is "בֵּן" (ben), which generally means son or offspring. In this context, it refers to the offspring of the animal being sacrificed. This commandment can be seen as an expression of God's care for His creation, ensuring that even in the act of sacrifice, there is a respect for the familial bonds and the continuity of life. It serves as a reminder that God's laws are not only about ritual purity but also about ethical treatment of animals and the preservation of life.

When you sacrifice
The Hebrew root for "sacrifice" is "זָבַח" (zabach), which means to slaughter for sacrifice. Sacrifices were central to the worship practices of ancient Israel, serving as a means to express devotion, gratitude, and repentance. 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, symbolizing the surrender of one's own will to the divine will.

a thank offering
The term "thank offering" comes from the Hebrew "תּוֹדָה" (todah), which is derived from the root "יָדָה" (yadah), meaning to give thanks or praise. This offering was a voluntary act of worship, expressing gratitude to God for His blessings and deliverance. It was a tangible acknowledgment of God's goodness and faithfulness, often accompanied by a communal meal, symbolizing fellowship with God and others.

to the LORD
The name "LORD" in this context is the tetragrammaton "יהוה" (YHWH), the covenant name of God revealed to Moses. It signifies God's eternal, self-existent nature and His personal relationship with His people. Offering a sacrifice to the LORD was an act of covenantal faithfulness, recognizing His sovereignty and grace.

offer it
The phrase "offer it" implies a deliberate and conscious act of presenting the sacrifice. The Hebrew word "קָרַב" (qarab) means to bring near or present. This act of offering was not just about the physical act of sacrifice but also about the heart's intention. It required the worshiper to approach God with reverence, humility, and sincerity.

so that it may be acceptable
The Hebrew word for "acceptable" is "רָצוֹן" (ratson), which means favor or pleasure. An acceptable offering was one that met God's standards and was given with the right heart attitude. It was not merely the external act that mattered but the internal disposition of the worshiper. God desired offerings that were given willingly and joyfully, reflecting a heart aligned with His will.

on your behalf
This phrase indicates that the offering was made for the benefit of the worshiper. It was a means of seeking God's favor and blessing. The thank offering was a way to acknowledge God's provision and protection, and in doing so, it brought the worshiper into a deeper relationship with Him. It was a reminder that all blessings come from God and that gratitude is a vital aspect of faith.

It must be eaten
This phrase underscores the immediacy and urgency of consuming the sacrificial offering. In the Hebrew context, the word "eaten" (אָכַל, 'akal) implies not just the physical act of eating but also a deeper spiritual participation in the sacrificial system. The consumption of the offering symbolizes a communion with God, reflecting the intimate relationship between the Israelites and their Creator. This act of eating is a reminder of God's provision and the sustenance He provides, both physically and spiritually.

that same day
The requirement to eat the offering on the same day it is sacrificed highlights the concept of holiness and purity. In ancient Israel, the idea of time was closely linked to the sacredness of the act. The Hebrew word for "day" (יוֹם, yom) signifies a complete cycle, emphasizing the completeness and perfection of God's commands. This stipulation prevents the offering from becoming defiled or corrupted, ensuring that the act of worship remains pure and acceptable to God.

do not leave any of it until morning
This command further reinforces the immediacy and sacredness of the sacrificial meal. The prohibition against leaving any of the offering until morning (בֹּקֶר, boqer) serves as a safeguard against decay and impurity. In the ancient Near Eastern context, the morning was seen as a time of renewal and new beginnings. By consuming the offering entirely before the dawn, the Israelites demonstrate their obedience and reverence for God's instructions, acknowledging His sovereignty over time and creation.

I am the LORD
This declarative statement serves as the divine seal of authority and purpose behind the command. The use of the divine name (יְהוָה, YHWH) is a powerful reminder of God's covenant relationship with Israel. It emphasizes His unchanging nature and His role as the ultimate lawgiver. This phrase calls the Israelites to remember who God is—holy, righteous, and deserving of their complete devotion and obedience. It is a call to recognize His presence in their lives and to live in a manner that reflects His holiness.

You are to keep
The phrase "You are to keep" is a directive that implies a sense of guardianship and responsibility. In Hebrew, the word for "keep" is "shamar," which means to guard, watch over, or preserve. This word suggests an active engagement in maintaining the integrity and purity of God's commandments. Historically, this reflects the covenant relationship between God and Israel, where the Israelites were called to be a holy nation, set apart by their adherence to God's laws. The act of keeping God's commandments is not passive but requires vigilance and dedication, symbolizing a deep commitment to God's will.

My commandments
The term "My commandments" refers to the divine laws given by God to the Israelites. In Hebrew, "commandments" is "mitzvot," which encompasses not only the Ten Commandments but all the laws and ordinances given through Moses. These commandments were central to the identity and religious life of Israel, serving as a guide for moral and spiritual conduct. Theologically, they represent God's revealed will and His desire for His people to live in a way that reflects His holiness. The commandments are not arbitrary rules but are rooted in God's character and His covenant relationship with His people.

and practice them
The phrase "and practice them" emphasizes the importance of action in the life of faith. The Hebrew word for "practice" is "asah," which means to do, make, or accomplish. This indicates that the commandments are not merely to be acknowledged intellectually but are to be lived out in daily life. The historical context of Leviticus, with its detailed laws and rituals, underscores the importance of obedience and the practical application of God's laws. Practicing the commandments is a demonstration of faith and love for God, as it involves aligning one's actions with His divine will.

I am the LORD
The declaration "I am the LORD" serves as a powerful reminder of the authority and identity of God. In Hebrew, "LORD" is "YHWH," the sacred name of God, which signifies His eternal, self-existent nature. This phrase is a recurring motif in Leviticus, reinforcing the idea that the commandments are not human inventions but are given by the sovereign Creator. The statement underscores God's authority and the reason for obedience: because He is the LORD. It also reflects the covenant relationship, where God has chosen Israel as His people, and they are to respond in obedience and worship. This acknowledgment of God's lordship is foundational to understanding the purpose and significance of the commandments.

You must not profane
The Hebrew word for "profane" is "ḥālal," which means to defile or treat something sacred with irreverence. In the context of ancient Israel, God's name represented His character and authority. To profane His name was to diminish His holiness and the reverence due to Him. This command underscores the importance of maintaining a respectful and worshipful attitude towards God, reflecting a life that honors Him in all aspects.

My holy name
The term "holy" comes from the Hebrew "qādôš," meaning set apart or sacred. God's name is intrinsically holy, representing His divine nature and attributes. In biblical times, a name was more than a label; it encapsulated the essence and identity of a person. Thus, God's name is to be revered and treated with utmost respect, as it signifies His unique and unparalleled holiness.

so that I may be sanctified
The Hebrew root "qādash" means to consecrate or make holy. God's desire to be sanctified among His people indicates His wish for them to recognize and uphold His holiness. This sanctification is not just a ritualistic act but a call for the Israelites to live in a manner that reflects God's holy nature, thereby setting them apart from other nations.

among the Israelites
The Israelites were chosen as God's covenant people, tasked with the responsibility of being a light to the nations. Their conduct was to reflect God's holiness and serve as a testimony to His greatness. This phrase emphasizes the communal aspect of holiness, where the collective behavior of the Israelites was to honor God and demonstrate His sanctity to the world.

I am the LORD
The use of "LORD" in all caps signifies the Hebrew name "Yahweh," the personal and covenantal name of God. This declaration serves as a reminder of God's eternal and unchanging nature. It is a reaffirmation of His authority and the relationship He has with His people, rooted in His promises and faithfulness.

who sanctifies you
The phrase highlights God's active role in the sanctification of His people. The Hebrew root "qādash" is used again, indicating that it is God who sets His people apart for His purposes. This sanctification is both a divine act and a call to holiness, where God empowers His people to live according to His standards, reflecting His character in their lives. It is a reminder that holiness is not achieved by human effort alone but through God's transformative work in the lives of His followers.

who brought you out of the land of Egypt
This phrase is a powerful reminder of God's deliverance and faithfulness. The Hebrew root for "brought you out" is "yatsa," which means to go out, come out, or bring out. This word is often used in the context of liberation and deliverance, emphasizing God's active role in freeing the Israelites from slavery. The "land of Egypt" symbolizes bondage and oppression, and God's deliverance from it is a central theme in the Old Testament, serving as a foundational event that defines the identity of Israel as God's chosen people. Historically, the Exodus is a pivotal moment that demonstrates God's power and His covenantal faithfulness. It is a call to remember God's past acts of salvation as a basis for trust and obedience.

to be your God
This phrase underscores the purpose of God's deliverance: to establish a relationship with His people. The Hebrew word for "God" here is "Elohim," which conveys the idea of majesty and power. The phrase "to be your God" indicates a personal and covenantal relationship. It is not merely about liberation from physical bondage but about entering into a spiritual and communal relationship with the Creator. This relationship is characterized by God's sovereignty and the people's worship and obedience. Theologically, it points to the idea that God's acts of salvation are always aimed at drawing people into a deeper relationship with Him, where He is acknowledged as the ultimate authority and source of life.

I am the LORD
This declaration is a profound assertion of God's identity and authority. The Hebrew word for "LORD" is "YHWH," often rendered as "Yahweh," which is the personal name of God revealed to Moses at the burning bush (Exodus 3:14). It signifies God's eternal, self-existent nature and His covenantal faithfulness. The phrase "I am the LORD" is a recurring affirmation throughout the Old Testament, serving as a reminder of God's unchanging nature and His rightful place as the sovereign ruler over all creation. It is a call to recognize and revere God's holiness and to respond with faithfulness and obedience. In the broader scriptural context, this declaration is a cornerstone of Israel's faith, emphasizing that their identity and existence are rooted in their relationship with Yahweh, who is both their deliverer and their God.