Lev. 19:2 You will be holy: The people should imitate GOD's holiness putting the standards that reflect it into practice. This chapter emphasizes the numerous commandments given to the people about religious life, being a good neighbor, respect to elders and foreigners, and commerce. For a clearer comprehension of verses 1-18, see Exodus 20:1-17 and Deuteronomy 5:6-21, where it develops the significance of the Israelite ethic in a life dedicated to GOD as realization of his absolute requirements.
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Lev. 19:2 holy, qadosh; Strong #6918: Set apart, dedicated to holy purposes; holy, sacred, clean, moral or ceremonially pure. The verb qadash means "to separate something or someone for a holy use". Holiness implies separation from all that is profane and contaminated, as well dedication to all that is holy and pure. People or even objects, such as the anointing oil or utensils, can be seen as holy for the LORD (Exod. 30:25; Jer. 2:3; Zech. 14:20,21). Leviticus is the book of the Bible where the most emphasis is placed on "holiness" and "impurity". In Leviticus 10:10 it's shown that GOD wants the priests to distinguish between these concepts and to be able to teach the people to do the same. The nature, motives, words, thoughts and works of GOD are completely holy, with is why he is called Qadosh, "the Holy One" or Qadosh Yisrael, "the Holy One of Israel". thus 19:2 says "you will be qadosh (holy) because I Jehovah your GOD am holy". |
Lev. 19:17 See section 5 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 19:18 You will love your neighbor like yourself: The word "love" (in Hebrew, ahav) can be understood as "esteem". Loving ones neighbor begins with self-esteem. As a result we esteem our neighbor. This general rule summarizes and satisfies the other commandments. The Jewish wise men, Hillel and Akiva, taught that within this law are contained all the other laws of Scripture. Paul cites this verse in a similar way (Rom. 13:8; Gal. 5:14). When Jesus invokes the golden rule, that emphasizes giving aid to others in need, he explains that "this is the law and the prophets" (Matt. 7:12).
Lev. 19:19 See section 2 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 19:23-25 See section 2 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 19:32 See section 4 of "TRUTH IN ACTION" at the end of Leviticus.
 KINGDOM DYNAMICS |
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Lev. 19:34 Selfless Christian love toward strangers, BROTHERLY LOVE.
In the eternal words of this text, the Scripture clearly establishes a definitive guide about how to interact with strangers. The spirit of these teachings sums up the entire Bible. GOD expects us to relate with strangers in a spirit that is selfless, profound, servicial and filled with Christian love. He reminds his people that they, who were once strangers in Egypt, should, more than any else, know how it feels to be treated like strangers. The first lesson consists in not forgetting how it feels to be rejected and to never give place to it. His instructions about how to treat strangers contradicts what normally happens in the world. The LORD says that when a stranger comes to our home he should be received as "one who was born among you", that is, as part of the family! Taking into account the fact that the Jews gave great importance to the family lineage, these divine teachings exercise a great impact upon them. Thus is emphasizes what being a stranger represented in GOD's eyes. The second lesson reminds us that all humanity is a great family. Deal with others in that manner. (Gen. 45:4/Psa. 15:3) D.S.
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Lev. 20:2 The ancient Phoenician Moloch cult, which often involved infant sacrifices, sexual deviations (especially homosexuality, bestiality and incest), consulted the dead, as well as a series of strange religious practices, destroyed the sacred link between GOD and his people (see also v.26). Thus the severe commandment that ordered the execution of every transgressor.
Lev. 20:13 See section 3 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 20:22 Vomit you out: The land itself was considered sacred and wouldn't tolerate these sins, all of which undermine the holiness code (see 26:32-35). Observing the divine commandments and instructions preserves the covenant relations between GOD and his people in the Promised Land.
Lev. 21:1-22:33 Worship and Holiness (HBH) Obviously holiness had to pervade Israel's religious life, so detailed injunctions regulated the priesthood (chap. 21) and the eating of sacrificial offerings (chap. 22). The ordinary priests (21:1-9) and the high priest (21:10-15) had to follow strict guidelines in regard to mourning rites and marriage. They had to adhere to strict criteria of physical perfection to qualify for service (21:16-24). This requirement suggests that inward holiness must have outward, physical expression.
The priests had to be ceremonially clean before partaking of sacrifices (22:1-9). Then they and their families could enjoy their meal together as they took the portions to which they were entitled (22:10-16). All animals devoted in sacrifice had to be perfect specimens, for to offer Yahweh anything but the best would profane His holy name (22:32; compare Mal. 1:6-8).
Lev. 21:1 Speak to the priests the sons of Aaron: Being members of the priesthood was limited to the sons of Aaron. The purity and holiness of the priests were carefully preserved to distinguish them from the common Israelite. Due to the fact that the priests presented the offerings in the name of the rest of the people, their holiness as mediators was more strict (see v.6). Don't be contaminated by the dead alludes to taking part in a funeral service.
Lev. 21:10 The oil of anointing: For the installation and consecration of the priests see the descriptions that appear in 8:12,13; and in Exodus 29:1-46. The sacred vestments and anointing of the priests are mentioned specifically in Exodus 29:29. Psalm 133:2 contains rich images about the process that ordains priests and sets them apart for the service to the LORD in the sanctuary.
Lev. 22:2 That you abstain (KJV-separate yourselves): GOD directed this to the priests and instructed them, warning that they must preserve their own holiness. The story of Nadab and Abihu reminded the priests of the sacredness of their mission, and the care with which they must preserve their individual holiness before GOD (10:1-7).
For the early Hebrews, public worship perhaps centered not in the more familiar sacrificial offerings but in the great annual feasts. These festivals formed an integral part of OT life and are vital to the understanding of much in the NT.
All of the annual Jewish religious observances, except the Day of Atonement, were joyous occasions. They were feasts, festivals and fiestas.
The Sabbath (Lev 23:3)
The Sabbath was the most important religious festival for the Hebrews because it came every week. The Sabbath commemorates not only GOD's rest following creation (Exod. 20:11) but GOD's freeing Israel from Egyptian slavery (Deut. 5:15).
Passover (Lev 23:4-5)
The name "Passover" indicates deliverance from the tenth plague in Egypt, the death of the firstborn. The observance falls in the spring, at the beginning of the barley harvest. It commemorated the exodus from Egypt. Along with Pentecost and Tabernacles, Passover was one of three annual pilgrimage festivals (see Deut. 16:16).
Unleavened Bread (Lev 23:6-8)
This seven-day observance immediately following Passover recalls the Israelites' hasty departure from Egypt. Together the two festivals made up an eight-day celebration something like our Christmas through New Year's Day does.
Firstfruits (Lev 23:9-14)
Firstfruits involved the offering of the first sheaf of grain that was harvested. This symbolized that the entire crop belonged to the LORD and that it all was a gift from His hand.
Weeks (Lev 23:15-21)
This feat came seven weeks after the Feast of Unleavened Bread. It was a grain (wheat) harvest festival. The people read the Book of Ruth and recited the Psalms. The NT calls this festival "Pentecost" from the Greek word for fifty.
Trumpets (Lev 23:23-25)
The beginning of the civil year was marked by this New Year's Day feast. It was a day of rest, of sacred assembly commemorated with trumpet blasts, and of offerings made to the LORD.
Day of Atonement (Lev. 23:26-32)
This observance, in many ways the most important annual activity, was a solemn fast. This was the one day of the year the high priest entered the holy of holies in the tabernacle or temple. At this time the scapegoat was sent into the wilderness, signifying the sending away of the people's sins (see Lev 16).
Tabernacles or Booths (Lev 23:33-43)
This fruit harvest festival in the fall was the most joyous occasion of the year. It lasted for seven days. Some say it was a time for the renewal of the covenant.
Sabbatical Year (Lev 25:1-7,20-22)
Every seventh year the land was to be given a year of rest. Fields were to lie fallow. Vineyards were not to be pruned.
Jubilee Year (Lev 25:8-17,23-55)
Each fiftieth year was also special. Property was to be returned to the family that originally owned it. Hebrew slaves and their families were to be released. Once again the land was to be given rest.
Purim (Esth 9:20-28)
This feast, not mentioned in the Mosaic law, is described in the Book of Esther. It was established by Mordecai to commemorate the deliverance from the threats of Haman. It was a time of feasting, gladness, and the giving of gifts to the needy.
Hannukkah
This feast was established just before NT times. It celebrated the recovery and cleansing of the Jerusalem temple by Judas Maccabaeus in December of 164 B.C. John 10:22 calls Hanukkah the "Feast of Dedication." It is also called the Festival of Lights.
Lev. 23:1-44 Holy Days (HBH) For the ancient Israelite holy living entailed the proper observance of holy days (chap. 23). These include the Sabbath (23:1-3), Passover and Unleavened Bread (23:4-8), Firstfruits (23:9-14), and the Feast of Weeks (or Pentecost, 23:15-22). The fall festivals also were observed, which consisted of the Feast of Trumpets or New Year's Day (23:23-25), the Day of Atonement or Yom Kippur (23:26-32), and the Feast of Tabernacles or Booths (23:33-36), a reminder of Israel's wilderness experience (23:39-43).
Lev. 20:1-27 Capital Offenses (HBH) The laws concerning capital offenses have to be understood against the backdrop of paganism. Capital crimes tended to obliterate the differences between GOD's holy people and the world at large. Thus the worship of Molech, the god of the Ammonites, was punishable by death (20:2-5). So were other heathen religious practices (20:6), cursing of one's parents (20:9), and incest and other sexual deviations (20:10-21). Again, Israel was a separated people whose life-style was to reflect that separation for service to a holy GOD (20:22-26).
| JEWISH FEASTS AND FESTIVALS (HBH) | |||
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| NAME | MONTH: DATE | REFERENCE | SIGNIFICANCE |
| Passover | Nisan (Mar./Apr.): 14-21 | Exod. 12:2-20; Lev. 23:5 | Commemorates GOD's deliverance of Israel out of Egypt. |
| Feast of Unleavened Bread | Nisan (Mar./Apr.): 15-21 | Lev. 23:6-8 | Commemorates GOD's deliverance of Israel out of Egypt. Includes a Day of Firstfruits for the barley harvest. |
| Feast of Weeks, or Harvest (Pentecost) | Sivan (May/June): 6 (seven weeks after Passover) | Exod. 23:16; 34:22; Lev. 23:15-21 | Commemorates the giving of the law at Mount Sinai. Includes a Day of Firstfruits for the wheat harvest. |
| Feast of Trumpets (Rosh Hashanah) | Tishri (Sept./Oct.): 1 | Lev. 23:23-25; Num. 29:1-6 | Day of the blowing of the trumpets to signal the beginning of the civil new year. |
| Day of Atonement (Yom Kippur) | Tishri (Sept./Oct.): 10 | Lev. 23:26-33; Exod. 30:10 | On this day the high priest makes atonement for the nation's sin. Also a day of fasting. |
| Feast of Booths, or Tabernacles (Sukkot) | Tishri (Sept./Oct.): 15-21 | Lev. 23:33-43; Num. 29:12-39; Deut. 16:13 | Commemorates the forty years of wilderness wandering. |
| Feast of Dedication, or Festival of Lights (Hanukkah) | Kislev (Nov./Dec.): 25-30; and Tebeth (Dec./Jan.): 1-2 | John 10:22 | Commemorates the purification of the temple by Judas Maccabaeus in 164 B.C. |
| Feast of Purim, or Esther | Adar (Feb./Mar.): 14 | Esth. 9 | Commemorates the deliverance of the Jewish people in the days of Esther. |
| NAME | REFERENCE | SIGNIFICANCE | |
| The day of rest | Exod. 20:8-11; 31:12-17; Lev. 23:3; Deut. 5:12-15 | Every seven days they rested from their labor | |
| Sabbatical Year | Exod. 23:10,11; Lev. 25:1-7 | Every seven years they celebrated a year of grace, in which the land rested. | |
| Year of Jubilee | Lev. 25:8-55; 27:17-24; Ezek. 46:17 | The fiftieth year, after seven sabbatical years, was dedicated to proclaiming liberty to servants from their debts, and to returning land parcels to those who had lost them. | |
| The New Moon | Num. 28:11-15; Psa. 81:3 | The first day of the Hebrew month of 29 or 30 days was a day dedicated to rest, special sacrifices and the playing of trumpets. | |
Lev. 23:3 The day of rest, or the seventh day, as a time of worship, study, reflection and resting in GOD, became the basis for other sacred commemorations. The place where they worshiped, whether the tent of reunion in the desert, the sanctuary of Shechem, or the temple of Jerusalem, became the center where the people gathered together and included the service of the priests, who led the people to celebrate the presence of GOD.
Lev. 23:5 See the text and notes for Exodus 12:1-11.
Lev. 23:6 See the text and note for Exodus 12:14.
Lev. 23:2 Solemn feasts of Jehovah: The various feasts belonged to the LORD and stressed his divine participation with the community.
| LITERARY RICHES |
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Lev. 23:12 without defect, tamim; Strong #8549: Without stain, perfect, complete, full, right, sincere, upright, healthy, impeccable. This word appears for the first time in Genesis 6:9. Noah was "perfect" in his generations. In Genesis 17:1 GOD tells Abram to walk before Him and be "perfect". Tamim also applies to animals that can be used for sacrifice, that is, that don't have any defect. The verb root tamam signifies "to complete, consume, or achieve". The dominant concept in the 90 times that tamim is used is that of something or someone complete, without stain or upright. |
Lev. 23:15-21 See the text and note for Exodus 23:16.
Lev. 23:24,25 See the text and note for Numbers 29:1-6.
Lev. 23:24 The seventh month corresponded to September-October and marked the end of one agricultural year and the beginning of another. This month was so special that it had four additional days of rest (verses 24,25,27,28,34-36).
Lev. 23:33-36 See the text and note for Numbers 29:12-39.
Lev. 24:1-23 Consecration and Desecration (HBH) GOD provided proper protocol in the administering of the affairs of the tabernacle (24:1-9). But He demanded punishment for violation of divine holiness, a point clearly made in the narrative about the blasphemer (24:10-16). This incident gave rise to related cases that directly or indirectly impinged upon the character of GOD and the requirements mandated to a people who claimed allegiance to Him (24:17-23).
Lev. 24:1-4 See section 2 of "TRUTH IN ACTION" at the end of Leviticus.
Lev. 24:20 Eye for eye, tooth for tooth: The principle of the law of Talion served to prevent extreme brutality by exacting retribution. In the ancient Middle East it was customary to take the life of one who caused an injury as retribution for the damage occasioned. The Mosaic Law limited the retribution. In Jesus' time, the Pharisees interpreted the Law in the sense that each person should pay an equivalent compensation for the harm caused to the victim.
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