Priests in a state of impurity must abstain from sacred offerings until purified. Rules specify who within priestly households may eat sacred food. The chapter then addresses sacrificial animals: they must be unblemished, with specific defects listed. The offering must be the worshipper's own, given willingly.
What Makes This Chapter Remarkable
The verb yinnazru ("exercise restraint," v2) instructs priests not to avoid sacred offerings entirely but to hold back when impure. The sacred food regulations define the priestly household's boundaries with precision -- who is "inside" the priest's house and who has left. The blemish catalogue for animals mirrors the priest's physical requirements in ch 21: the offering must match the offerer's representational standard.
Translation Friction
The root n-z-r in yinnazru ("exercise restraint") carries nazir ("separated/consecrated") associations, and we rendered it to show self-discipline rather than avoidance. The phrase milefanai ("from My presence," v3) is unique to this context -- karet here means exclusion specifically from God's immediate presence in the sanctuary. The catch-all lekhol tumato ("of whatever his impurity," v5) required rendering broad enough to cover every impurity category from chapters 11-15.
Connections
The unblemished-animal requirement repeats the foundational standard of 1:3 and Deut 17:1. The defect list anticipates Mal 1:8 ("offer it to your governor -- would he accept you?"). The sacred-food boundaries connect to the priestly portion regulations of ch 7. The prohibition against offering what costs nothing anticipates David's principle in 2 Sam 24:24.
Leviticus 22:1
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD addressed Moses:
KJV And the LORD spake unto Moses, saying,
Notes & Key Terms
Translator Notes
The verb vaydabber ('and He spoke') opens a new divine speech unit. This formulaic introduction marks the transition to regulations about priestly purity in handling sacred food, distinct from the physical-blemish regulations for priests in chapter 21.
Tell Aaron and his sons to exercise restraint regarding the sacred offerings of the Israelites, so that they do not desecrate my holy name in connection with what the Israelites consecrate to me. I am the LORD.
KJV Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.
Notes & Key Terms
Translator Notes
The verb yinnazru (from nazir, 'to separate/hold back') instructs the priests to restrain themselves — not to avoid the sacred offerings entirely, but to abstain from them when in a state of impurity (tamei). The root ch-l-l (yechalelu, 'profane/desecrate') is a key term in Leviticus: to treat what is qodesh ('holy') as though it were ordinary. The phrase shem qodshi ('my holy name') ties priestly conduct directly to God's reputation.
Say to them: Throughout your generations, any man among your descendants who approaches the sacred offerings that the Israelites consecrate to the LORD while his ritual impurity is still on him — that person will be cut off from my presence. I am the LORD.
KJV Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.
Notes & Key Terms
Translator Notes
The phrase ledorotekhem ('throughout your generations') establishes this as a permanent statute, not a temporary measure. The verb yiqrav ('approaches/draws near') is a technical priestly term for handling sacred items. The penalty nikretah hannefesh ('that person will be cut off') — the karet punishment — is debated in rabbinic tradition: some understand it as divine execution, others as excommunication or loss of afterlife. The phrase milefanai ('from my presence') is unique here, tying the cutting off specifically to exclusion from God's immediate presence in the sanctuary.
Any descendant of Aaron who has a skin disease or a bodily discharge must not eat from the sacred offerings until he becomes ritually pure. Also, anyone who touches something made impure by contact with a corpse, or a man who has a seminal emission —
KJV What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
Notes & Key Terms
Translator Notes
The doubled ish ish ('any man whatsoever') is an emphatic construction meaning 'each and every man without exception.' The term tsarua refers to the condition described in Leviticus 13–14 — a broad category of skin afflictions, not limited to modern leprosy. The term zav describes an abnormal genital discharge (Lev 15:1–15). The phrase teme-nefesh ('impure by a corpse') refers to corpse contamination, the most severe form of ritual impurity. Shikvat-zara ('emission of seed') renders a man tamei until evening (Lev 15:16–17). The verse trails off syntactically, continuing into v. 5.
or anyone who touches any swarming creature that renders him impure, or any person from whom he contracts impurity of whatever kind —
KJV Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
Notes & Key Terms
Translator Notes
The word sherets ('swarming creature') refers to the small creatures listed in Lev 11:29–31 (rodents, lizards, etc.) whose carcasses transmit impurity. The phrase lekhol tumato ('of whatever his impurity') is a comprehensive catch-all — it means the rule applies regardless of which specific category of impurity is involved. This verse completes the catalogue of impurity sources begun in v. 4, forming a single compound sentence resolved in v. 6.
the person who touches any of these will be impure until evening and must not eat from the sacred offerings unless he has bathed his entire body in water.
KJV The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
Notes & Key Terms
Translator Notes
The phrase ad-ha'arev ('until evening') establishes sunset as the boundary for this level of impurity — a one-day purification cycle. The condition ki im-rachats besaro bamayim ('unless he has washed his flesh in water') requires full-body immersion, not merely handwashing. The word besaro ('his flesh/body') emphasizes complete bodily contact with water, which later tradition formalized as immersion in a miqveh.
Once the sun has set he will be ritually pure, and afterward he may eat from the sacred offerings, since that is his allotted food.
KJV And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
Notes & Key Terms
Translator Notes
The two-step purification — immersion (v. 6) plus sunset (uva hashemesh, 'the sun comes in') — must both occur before the priest may resume eating sacred food. The term lachmo ('his bread/food') reveals that the priestly portions from Israel's offerings constituted the priests' livelihood; the sacred donations were not a luxury but their sustenance, which makes the restriction significant — it temporarily deprived them of their food supply.
He must not eat an animal that died on its own or was killed by a predator, becoming impure through it. I am the LORD.
KJV That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.
Notes & Key Terms
Translator Notes
Nevelah ('carcass') refers to an animal that died naturally without proper slaughter, and terefah ('torn') to one killed or mauled by a wild animal. Both categories render the eater tamei. While all Israelites are forbidden these foods (Lev 17:15), the prohibition is reiterated here specifically for priests because the consequence — impurity — would disqualify them from eating sacred food. The closing formula ani YHWH ('I am the LORD') underscores divine authority behind the command.
They must guard my requirement so they do not bear sin for it and die because they desecrated it. I am the LORD who sanctifies them.
KJV They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Notes & Key Terms
Translator Notes
The phrase shamru et-mishmarti ('guard my charge/requirement') uses the cognate construction — the verb and noun share the same root sh-m-r — intensifying the obligation. The penalty umetu vo ('and die because of it') indicates that eating sacred food while impure is not merely a procedural violation but a capital offense against holiness. The closing meqaddisham ('who sanctifies them') reminds the priests that their holiness is not self-generated but divinely conferred, making desecration a rejection of God's own act of consecration.
No unauthorized person may eat sacred food. A resident guest of the priest or a hired laborer may not eat what is sacred.
KJV There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.
Notes & Key Terms
Translator Notes
The word zar ('outsider, unauthorized person') in priestly contexts means anyone outside the Aaronic line — not a foreigner per se, but a non-priest. The verse then specifies two categories within a priest's household who remain excluded despite proximity: a toshav ('resident guest' or 'tenant') and a sakhir ('hired worker'). Their relationship to the priest is contractual and temporary, not one of permanent belonging, so they lack the standing to partake of sacred food.
But if a priest acquires a person as his purchased property, that person may eat from the sacred food. Those born in his household may also eat from his food.
KJV But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.
Notes & Key Terms
Translator Notes
The phrase qinyan kaspo ('acquisition of his silver') refers to a bonded servant purchased by the priest. Unlike the hired laborer (v. 10), this person becomes part of the priest's household permanently and therefore shares in the priestly food allotment. The yelid beto ('one born in his house') refers to children of such servants, who are considered members of the household from birth. The distinction between temporary workers (excluded) and permanent household members (included) reflects the principle that participation in sacred food follows household identity, not employment.
If a priest's daughter marries a man outside the priesthood, she may no longer eat from the sacred contributions.
KJV If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things.
Notes & Key Terms
Translator Notes
The bat-kohen ('priest's daughter') loses her right to sacred food upon marriage to an ish zar ('a man who is an outsider' — i.e., a non-priest). Through marriage she transfers to her husband's household and takes on his status. The specific term terumat haqqodashim ('the elevated portion of the sacred offerings') refers to the priestly share that was lifted up and set apart from the sacrifices. Her exclusion is based on household membership, not personal worthiness — a principle reversed in v. 13.
But if a priest's daughter becomes widowed or divorced and has no children, and she returns to her father's house as in her youth, she may eat from her father's food. No unauthorized person, however, may eat from it.
KJV But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.
Notes & Key Terms
Translator Notes
Three conditions must be met for the daughter's reinstatement: she must be an almanah ('widow') or gerushah ('divorced woman'), she must have no zera ('offspring' — children who would anchor her in her husband's household), and she must physically return (shavah) to her father's house. The phrase kin'ureha ('as in her youth') means she reverts to her pre-marriage status within the priestly household. If she had children, they would belong to the non-priestly father's line, and her continued connection to that household would prevent her return to priestly food rights.
If someone eats sacred food by mistake, he must add a fifth of its value and reimburse the priest for the sacred food.
KJV And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.
Notes & Key Terms
Translator Notes
The term bishgagah ('by mistake, inadvertently') indicates an unintentional violation — the person did not knowingly eat what was restricted. The penalty mirrors the guilt-offering restitution formula found in Lev 5:16: repayment of the principal plus a chamishito ('a fifth' — 20% surcharge). The additional fifth serves as compensation for the loss of sanctity, not merely the material value. The phrase venatan lakohen ('and he gives to the priest') shows the restitution goes to the priest whose sacred portion was consumed.
The priests must not allow the sacred offerings of the Israelites — what the people set apart for the LORD — to be desecrated.
KJV And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;
Notes & Key Terms
Translator Notes
The verb yarimu ('they elevate/set apart') comes from the root r-u-m ('to raise'), the same root behind terumah ('elevated offering'). The subject of yechalelu ('they shall not desecrate') is the priests — they bear responsibility for protecting the sanctity of the offerings. By permitting unauthorized persons to eat sacred food, the priests themselves would be guilty of desecration, making them guardians not only of their own purity but of the entire system of sacred donations.
Otherwise they would cause the people to bear the punishment of guilt by letting them eat their sacred offerings, for I am the LORD who sanctifies them.
KJV Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
Notes & Key Terms
Translator Notes
The causative verb hissiu ('they would cause to bear') places the blame on the priests: if they fail to enforce these restrictions, the resulting guilt falls on the unauthorized eaters — but the priests are responsible for having permitted it. The phrase avon ashmah ('guilt of trespass') combines two terms for wrongdoing, intensifying the severity. The closing meqaddisham ('who sanctifies them') may refer either to the priests whom God sanctifies or to the sacred offerings that God makes holy — the ambiguity reinforces that both the personnel and the food derive their sacred status from God alone. The parashah marker (peh) in the Hebrew text signals a major section break here.
Leviticus 22:17
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD spoke to Moses:
KJV And the LORD spake unto Moses, saying,
Notes & Key Terms
Translator Notes
This second occurrence of the introductory speech formula within the chapter marks the beginning of a new legislative unit. Verses 1–16 addressed who may eat sacred food; from here forward the topic shifts to which animals qualify as acceptable sacrificial offerings. The audience also widens in v. 18 to include all Israelites, not just the priesthood.
Tell Aaron, his sons, and all the Israelites — say to them: When anyone from the house of Israel, or any foreign resident living in Israel, presents an offering — whether fulfilling any of their vows or bringing any of their voluntary gifts that they present to the LORD as a burnt offering —
KJV Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;
Notes & Key Terms
Translator Notes
The address now expands from priests alone (v. 2) to include kol benei Yisra'el ('all the Israelites') and the ger ('foreign resident'), indicating that animal-quality requirements apply to every worshiper, not just priests. The doubled ish ish ('any person whatsoever') is emphatic. Two motivations for offering are distinguished: nidrehem ('their vows' — obligatory, fulfilling a prior commitment) and nidvotam ('their voluntary gifts' — spontaneous, freely chosen). Both categories must meet the same quality standard for an olah ('burnt offering' — entirely consumed on the altar).
for it to be accepted on your behalf, it must be an unblemished male from the cattle, the sheep, or the goats.
KJV Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
Notes & Key Terms
Translator Notes
The phrase lirtsonkhem ('for your acceptance/favorable regard') means 'so that it will be accepted on your behalf' — the animal's quality determines whether the offering achieves its purpose. The adjective tamim ('whole, unblemished, complete') is the central standard: the animal must be physically intact and without defect. The restriction to zakhar ('male') applies specifically to the olah (burnt offering); other sacrifice types permit female animals. The three species listed — baqar (cattle), kesavim (sheep), izzim (goats) — constitute the full range of domestic herd animals permitted for sacrifice.
You must not present anything that has a defect, because it will not gain acceptance for you.
KJV But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
Notes & Key Terms
Translator Notes
The word mum ('defect, blemish') is the counterpart to tamim ('unblemished'). The verb taqrivu ('you shall bring near/present') is the standard priestly term for offering a sacrifice. The phrase lo leratson ('not for acceptance') echoes the positive lirtsonkhem of v. 19 — a blemished animal fails to achieve the offering's purpose. The logic is not merely aesthetic: an imperfect gift to God implies that the worshiper considers God unworthy of their best.
When anyone presents a well-being sacrifice to the LORD — whether to fulfill a vow or as a voluntary gift, from the herd or from the flock — it must be without defect to gain acceptance. There must be no blemish in it.
KJV And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
Notes & Key Terms
Translator Notes
The zevach shelamim ('well-being sacrifice' or 'peace offering') is distinct from the olah: parts are burned on the altar, but portions are eaten by the priest and the worshiper. Despite the shared meal aspect, the same standard of tamim ('without defect') applies. The phrase lefale-neder ('to fulfill a vow' — literally 'to make extraordinary a vow') uses the root p-l-' which carries a sense of setting apart something special. Even though the shelamim is less restrictive than the olah (it permits female animals), the requirement of physical wholeness remains absolute.
An animal that is blind, has a broken bone, is gashed, has a wart, has a rash, or has a skin eruption — these you must not present to the LORD. You must not place any of them on the altar as a fire offering to the LORD.
KJV Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
Notes & Key Terms
Translator Notes
Six specific disqualifying conditions are listed: avveret (blindness), shavur (fracture), charutz (a deep cut or gash — the root ch-r-ts means 'to cut into'), yabbelet (a wart or fleshy growth), garav (a scabby skin condition), and yallefet (a running skin eruption, possibly eczema). These cover structural damage (blindness, fracture, laceration) and surface conditions (growths, skin diseases). The term issheh ('fire offering') refers to any offering consumed on the altar by fire. The double prohibition — do not present them, do not place them on the altar — closes both procedural stages.
An ox or a sheep that has a limb too long or too short — you may use it for a voluntary offering, but for a vow it will not be accepted.
KJV Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
Notes & Key Terms
Translator Notes
This verse introduces a surprising exception. The terms sarua ('overgrown, with an extended limb') and qalut ('stunted, with a contracted limb') describe disproportionate but not damaged body parts. Such an animal may be offered as a nedavah ('voluntary gift') but not for a neder ('vow'). The distinction likely reflects the differing obligations: a vow is a binding commitment requiring the highest standard, while a voluntary gift has more latitude. This is the only relaxation of the blemish requirement in the chapter.
You must not present to the LORD an animal whose testicles are squeezed, crushed, torn off, or severed. You must not do this in your land.
KJV Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
Notes & Key Terms
Translator Notes
Four terms describe increasing degrees of damage to the reproductive organs: ma'ukh ('squeezed/pressed'), katut ('crushed/pounded'), natuq ('pulled away/torn'), and karut ('cut off/severed'). Rabbinic tradition (Bekhorot 39b) confirms these refer to castration of sacrificial animals. The final clause uve'artskhem lo ta'asu ('and in your land you must not do this') has been interpreted two ways: either a prohibition against castrating any animal in Israel, or a prohibition against accepting such animals from any source. Most traditional commentators understand it as a blanket ban on animal castration.
Nor may you accept from a foreigner any of these animals to offer as the food of your God, because their mutilation is in them — they have a defect. They will not be accepted on your behalf.
KJV Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
Notes & Key Terms
Translator Notes
The phrase miyad ben-nekhar ('from the hand of a foreigner') addresses animals purchased from or offered by non-Israelites. Even if a foreigner wishes to present an offering (foreigners could bring burnt offerings, cf. Num 15:14–16), the same quality standard applies — defective animals are rejected regardless of source. The term lechem eloheikhem ('the food/bread of your God') is anthropomorphic language for sacrificial offerings; it does not imply God eats, but designates offerings placed on God's 'table' (the altar). The word moshchatam ('their corruption/damage') derives from sh-ch-t ('to destroy, corrupt'), describing the physical damage as a form of ruin.
Leviticus 22:26
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD spoke to Moses:
KJV And the LORD spake unto Moses, saying,
Notes & Key Terms
Translator Notes
This third speech formula within the chapter introduces a final subsection (vv. 26–33) dealing with age requirements for sacrificial animals and additional regulations. The repeated introductory formula segments the chapter's legislation into three distinct units: priestly purity (vv. 1–16), animal quality (vv. 17–25), and supplementary rules (vv. 26–33).
When an ox, a sheep, or a goat is born, it must remain with its mother for seven days. From the eighth day onward it is eligible to be accepted as a fire offering to the LORD.
KJV When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.
Notes & Key Terms
Translator Notes
The seven-day minimum under the mother (tachat immo, 'beneath its mother') serves multiple purposes: it ensures the animal is viable (many newborns die within the first week), allows the mother-offspring bond, and mirrors the seven-day period before circumcision of a male child (Lev 12:3). The specification miyom hashemini vahal'ah ('from the eighth day and onward') sets the earliest possible date, not a target date — the animal simply becomes eligible. The three species — shor (ox), kesev (sheep), ez (goat) — again cover all permissible sacrificial livestock.
Whether it is a cow or a ewe, you must not slaughter the mother and her offspring on the same day.
KJV And whether it be cow or ewe, ye shall not kill it and her young both in one day.
Notes & Key Terms
Translator Notes
The phrase oto ve'et-beno ('it and its young') uses beno ('its son/offspring') — rabbinic tradition (Chullin 78b) debated whether this applies only to the mother-offspring pair or also to the father-offspring pair, with the halakhic conclusion following the mother. The prohibition against same-day slaughter of parent and young reflects a compassion ethic within the sacrificial system — similar in principle to the prohibition on cooking a kid in its mother's milk (Exod 23:19) and sending away the mother bird (Deut 22:6–7). The terms shor ('ox/cow') and seh ('sheep/goat') use generic terms that encompass both sexes.
When you sacrifice a thanksgiving offering to the LORD, sacrifice it in a way that will be accepted.
KJV And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.
Notes & Key Terms
Translator Notes
The zevach todah ('thanksgiving sacrifice') is a subcategory of the shelamim (well-being offering), specifically one prompted by gratitude — typically for deliverance from danger (cf. Ps 107:22). The phrase lirtsonkhem tizbachu ('sacrifice it for your acceptance') echoes the same ratson language from v. 19, meaning the manner of offering must conform to the requirements so it achieves its intended purpose. The verb tizbachu ('you shall slaughter') repeats the root z-b-ch from zevach, creating a cognate emphasis: 'when you sacrifice a sacrifice.'
It must be eaten on that same day. You must not leave any of it until morning. I am the LORD.
KJV On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.
Notes & Key Terms
Translator Notes
The time restriction bayyom hahu ye'akhel ('on that same day it shall be eaten') is stricter for the todah than for other shelamim offerings, which may be eaten over two days (Lev 7:16–17). The todah must be consumed entirely before the next morning (ad-boqer, 'until morning/dawn'). This urgency may serve to ensure communal sharing — a single household could not consume an entire animal in one evening, so the requirement effectively mandates inviting others to the meal, reinforcing the communal dimension of thanksgiving. The closing ani YHWH ('I am the LORD') authenticates the time constraint as divine command.
You must keep my commandments and carry them out. I am the LORD.
KJV Therefore shall ye keep my commandments, and do them: I am the LORD.
Notes & Key Terms
Translator Notes
The verbs ushmartem ('you must guard/keep') and va'asitem ('and you must do/carry out') form a standard pair in Deuteronomic and Levitical legislation, distinguishing between careful preservation of the commandments and their active performance. The pairing implies that mere knowledge or passive respect is insufficient — the commandments require both vigilant attention and concrete action. This verse begins the closing exhortation (vv. 31–33) that wraps up the entire chapter's legislation.
You must not desecrate my holy name, so that I may be recognized as holy among the Israelites. I am the LORD who sanctifies you,
KJV Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,
Notes & Key Terms
Translator Notes
This verse contains the foundational text for the concept of qiddush hashem ('sanctification of the Name') and its opposite, chillul hashem ('desecration of the Name'). The verb techalelu ('you shall desecrate') from the root ch-l-l bookends the chapter, echoing v. 2. The passive-reflexive niqdashti ('I will be sanctified/recognized as holy') implies that God's holiness is made visible through Israel's obedience — human conduct either reveals or obscures God's sanctity in the world. The closing meqaddishkhem ('who sanctifies you') creates a reciprocal structure: God sanctifies Israel, and Israel in turn must sanctify God's name.
the one who brought you out of the land of Egypt to be your God. I am the LORD.
KJV That brought you out of the land of Egypt, to be your God: I am the LORD.
Notes & Key Terms
Translator Notes
The participial form hamotsi ('the one who brings out') identifies God through the defining act of the Exodus — a continuous identity marker, not merely a past event. The purpose clause lihyot lakhem le'lohim ('to be God for you') frames the entire sacrificial system within the Exodus covenant: God redeemed Israel in order to enter into a relationship with them, and the laws of this chapter regulate how that relationship is maintained through worship. The closing ani YHWH ('I am the LORD') appears for the final time in this chapter, bringing the legislative unit to a solemn close. The parashah petuchah (peh) marker signals a major division in the Torah text.