Leviticus 26:46

Summary Colophon

26:46 These are the statutes, regulations, and instructions which the Lord established ¹  between himself and the Israelites at Mount Sinai through ²  Moses.

Leviticus 26:3

The Benefits of Obedience

26:3 “‘If you walk in my statutes and are sure to obey my commandments, ³ 

Leviticus 10:11

10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through ⁴  Moses.”

Leviticus 18:4-5

18:4 You must observe my regulations ⁵  and you must be sure to walk in my statutes. ⁶  I am the Lord your God. 18:5 So you must keep ⁷  my statutes and my regulations; anyone who does so will live by keeping them. ⁸  I am the Lord.

Leviticus 19:37

19:37 You must be sure to obey all my statutes and regulations. ⁹  I am the Lord.’”

Leviticus 25:18

25:18 You must obey my statutes and my regulations; you must be sure to keep them ¹⁰  so that you may live securely in the land. ¹¹ 

Leviticus 26:43

26:43 The land will be abandoned by them ¹²  in order that it may make up for ¹³  its Sabbaths while it is made desolate ¹⁴  without them, ¹⁵  and they will make up for their iniquity because ¹⁶  they have rejected my regulations and have abhorred ¹⁷  my statutes.

Leviticus 26:14

The Consequences of Disobedience

26:14 “‘If, however, ¹⁸  you do not obey me and keep ¹⁹  all these commandments –

Leviticus 18:26

18:26 You yourselves must obey ²⁰  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, ²¹ 

Leviticus 20:22

Exhortation to Holiness and Obedience

20:22 “‘You must be sure to obey all my statutes and regulations, ²²  so that ²³  the land to which I am about to bring you to take up residence there does not vomit you out.

Leviticus 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ²⁴  all my commandments and you break my covenant –

Leviticus 19:19

19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, ²⁵  you must not sow your field with two different kinds of seed, and you must not wear ²⁶  a garment made of two different kinds of fabric. ²⁷ 

Leviticus 20:8

20:8 You must be sure to obey my statutes. ²⁸  I am the Lord who sanctifies you.

Leviticus 7:37

Summary of Sacrificial Regulations in Leviticus 6:8-7:36

7:37 This is the law ²⁹  for the burnt offering, the grain offering, ³⁰  the sin offering, the guilt offering, the ordination offering, ³¹  and the peace offering sacrifice,

Leviticus 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ³²  that have been done before you, so that you do not ³³  defile yourselves by them. I am the Lord your God.’”

[26:46]  ¹ tn Heb “gave” (so NLT); KJV, ASV, NCV “made.”

[26:46]  ² tn Heb “by the hand of” (so KJV).

[26:3]  ³ tn Heb “and my commandments you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8; 25:18, etc.).

[10:11]  ⁵ tn Heb “by the hand of” (so KJV).

[18:4]  ⁷ tn Heb “My regulations you shall do”; KJV, NASB “my judgments”; NRSV “My ordinances”; NIV, TEV “my laws.”

[18:4]  ⁸ tn Heb “and my statutes you shall keep [or “watch; guard”] to walk in them.”

[18:5]  ⁹ tn Heb “And you shall keep.”

[18:5]  ¹⁰ tn Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vÿkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 §76.i; cf. Lev 25:35).

[19:37]  ¹¹ tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31).

[25:18]  ¹³ tn Heb “And you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).

[25:18]  ¹⁴ tn Heb “and you shall dwell on the land to security.”

[26:43]  ¹⁵ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ¹⁶ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ¹⁷ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ¹⁸ tn Heb “from them.”

[26:43]  ¹⁹ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ²⁰ tn Heb “and their soul has abhorred.”

[26:14]  ¹⁷ tn Heb “And if.”

[26:14]  ¹⁸ tn Heb “and do not do.”

[18:26]  ¹⁹ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

[18:26]  ²⁰ tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[20:22]  ²¹ tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[20:22]  ²² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:15]  ²³ tn Heb “to not do.”

[19:19]  ²⁵ tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  ²⁶ tn Heb “you shall not cause to go up on you.”

[19:19]  ²⁷ sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kil’ayim) refers to a mixture of linen and wool woven together in a garment.

[20:8]  ²⁷ tn Heb “And you shall keep my statutes and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).

[7:37]  ²⁹ sn The Hebrew term translated “law” (תוֹרָה [torah]) occurs up to this point in the book only in Lev 6:9 [6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in 7:37. This suggests that Lev 7:37-38 is a summary of only this section of the book (i.e., Lev 6:8 [6:1 HT]-7:36), not all of Lev 1-7.

[7:37]  ³⁰ tc In the MT only “the grain offering” lacks a connecting ו (vav). However, many Hebrew , Smr, LXX, Syriac, and some mss of Tg. Onq. have the ו (vav) on “the grain offering” as well.

[7:37]  ³¹ sn The inclusion of the “ordination offering” (מִלּוּאִים, milu’im; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22-32 will show (cf. Exod 29:19-34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14-17), burnt and grain offering (Lev 8:18-21), and finally peace (i.e., ordination) offering (Lev 8:22-32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30-31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31-34; cf. Lev 7:15-18). For a general introduction to the peace offering see the note on Lev 3:1.

[18:30]  ³¹ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ³² tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.