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Leviticus 19:1

New American Standard Bible (NASB ©1995) [2]
— Then the LORD spoke to Moses, saying:
King James Version (KJV 1769) [2]
— And the LORD spake unto Moses, saying,
English Revised Version (ERV 1885)
— And the LORD spake unto Moses, saying,
American Standard Version (ASV 1901) [2]
— And Jehovah spake unto Moses, saying,
Webster's Revision of the KJB (WEB 1833)
— And the LORD spoke to Moses, saying,
Darby's Translation (DBY 1890)
— And Jehovah spoke to Moses, saying,
Rotherham's Emphasized Bible (EBR 1902)
— And Yahweh spake unto Moses, saying:
Young's Literal Translation (YLT 1898)
— And Jehovah speaketh unto Moses, saying,
Douay-Rheims Challoner Revision (DR 1750)
— The Lord spoke to Moses, saying:
Geneva Bible (GNV 1560)
— And the Lorde spake vnto Moses, saying,
Original King James Bible (AV 1611) [2]
— And the LORD spake vnto Moses, saying,
Lamsa Bible (1957)
— AND the LORD spoke to Moses, saying,
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord spoke to Mosheh{gr.Moses}, saying,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Yahweh spake unto Mosheh, saying,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Yähwè יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
spake 1696
{1696} Prime
דִּבֵּר
dabar
{daw-bar'}
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Möšè מֹשֶׁה, 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Jamieson-Fausset-Brown Commentary

Leviticus 19:1

_ _ Leviticus 19:1-37. A repetition of sundry laws.

Matthew Henry's Commentary

Leviticus 19:1-10

_ _ Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Leviticus 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,

_ _ I. It is required that Israel be a holy people, because the God of Israel is a holy God, Leviticus 19:2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, 1 Peter 1:15, 1 Peter 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Leviticus 20:8), but we are sanctified by the truth, or substance of all those shadows, John 17:17; Titus 2:14.

_ _ II. That children be obedient to their parents: “You shall fear every man his mother and his father, Leviticus 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Malachi 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, “What is this fear that is owing to a father?” And they answer, “It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like.” 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: “You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, “I am the Lord your God; the Lord of the sabbath and the God of your parents.”

_ _ III. That God only be worshipped, and not by images (Leviticus 19:4): “Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands.” Molten gods are specified for the sake of the molten calf.

_ _ IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Leviticus 19:5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exodus 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Leviticus 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.

_ _ V. That they should leave the gleanings of their harvest and vintage for the poor, Leviticus 19:9, Leviticus 19:10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, “It should be a sixtieth part of the field;” and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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