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Leviticus 19:5 Bible in Basic English (BBE)

5 And when you give a peace offering to the Lord, do it in the way which is pleasing to the Lord.

Cross Reference

Leviticus 1:3 BBE

If the offering is a burned offering of the herd, let him give a male without a mark: he is to give it at the door of the Tent of meeting so that he may be pleasing to the Lord.

Leviticus 7:16 BBE

But if his offering is made because of an oath or given freely, it may be taken as food on the day when it is offered; and the rest may be used up on the day after:

Leviticus 22:19 BBE

So that it may be pleasing to the Lord, let him give a male, without any mark, from among the oxen or the sheep or the goats.

Exodus 24:5 BBE

And he sent some of the young men of the children of Israel to make burned offerings and peace-offerings of oxen to the Lord.

Leviticus 3:1-17 BBE

And if his offering is given for a peace-offering; if he gives of the herd, male or female, let him give it without any mark on it, before the Lord. And he is to put his hand on the head of his offering and put it to death at the door of the Tent of meeting; and Aaron's sons, the priests, are to put some of the blood on and round the altar. And he is to give of the peace-offering, as an offering made by fire to the Lord; the fat covering the inside parts and all the fat on the inside parts, And the two kidneys, and the fat on them, which is by the top part of the legs, and the fat joining the liver and the kidneys, he is to take away; That it may be burned by Aaron's sons on the altar, on the burned offering which is on the wood on the fire: it is an offering made by fire of a sweet smell to the Lord. And if what he gives for a peace-offering to the Lord is of the flock, let him give a male or female, without any mark on it. If his offering is a lamb, then let it be placed before the Lord: And he is to put his hand on the head of his offering and put it to death before the Tent of meeting; and Aaron's sons are to put some of its blood on and round the altar. And of the peace-offering, let him give an offering made by fire to the Lord; the fat of it, all the fat tail, he is to take away near the backbone; and the fat covering the inside parts and all the fat on the inside parts, And the two kidneys, with the fat on them, which is by the top part of the legs, and the fat joining the liver and the kidneys, he is to take away; That it may be burned by the priest on the altar; it is the food of the offering made by fire to the Lord. And if his offering is a goat, then let it be placed before the Lord, And let him put his hand on the head of it and put it to death before the Tent of meeting; and the sons of Aaron are to put some of its blood on and round the altar. And of it let him make his offering, an offering made by fire to the Lord; the fat covering the inside parts and all the fat on the inside parts, And the two kidneys, with the fat on them, which is by the top part of the legs, and the fat joining the liver and the kidneys, let him take away; That it may be burned by the priest on the altar; it is the food of the offering made by fire for a sweet smell: all the fat is the Lord's. Let it be an order for ever, through all your generations, in all your houses, that you are not to take fat or blood for food.

Leviticus 22:21 BBE

And whoever makes a peace-offering to the Lord, in payment of an oath or as a free offering, from the herd or the flock, if it is to be pleasing to the Lord, let it be free from any mark or damage.

Leviticus 22:23 BBE

An ox or a lamb which has more or less than its natural parts, may be given as a free offering; but it will not be taken in payment of an oath.

Leviticus 22:29 BBE

And when you make an offering of praise to the Lord, make it in a way which is pleasing to him.

2 Chronicles 31:2 BBE

Then Hezekiah put in order the divisions of the priests and Levites, every man in his division, in relation to his work, for the burned offerings and peace-offerings, and for the ordering of worship and for giving praise at the doors of the Lord's house.

Ezekiel 45:15-17 BBE

And one lamb from the flock out of every two hundred, from all the families of Israel, for a meal offering and for a burned offering and for peace-offerings, to take away their sin, says the Lord. All the people are to give this offering to the ruler. And the ruler will be responsible for the burned offering and the meal offering and the drink offering, at the feasts and the new moons and the Sabbaths, at all the fixed feasts of the children of Israel: he will give the sin-offering and meal offering and burned offering and the peace-offerings, to take away the sin of the children of Israel.

Ezekiel 46:2 BBE

And the ruler is to go in through the covered way of the outer doorway outside, and take his place by the pillar of the doorway, and the priests will make his burned offering and his peace-offerings and he will give worship at the doorstep of the doorway; then he will go out, and the door will not be shut till the evening.

Ezekiel 46:12 BBE

And when the ruler makes a free offering, a burned offering or a peace-offering freely given to the Lord, the doorway looking to the east is to be made open for him, and he is to make his burned offering and his peace-offerings as he does on the Sabbath day: and he will go out; and the door will be shut after he has gone out.

Ephesians 2:13-14 BBE

But now in Christ Jesus you who at one time were far off are made near in the blood of Christ. For he is our peace, who has made the two into one, and by whom the middle wall of division has been broken down,

Commentary on Leviticus 19 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 19

Le 19:1-37. A Repetition of Sundry Laws.

2. Speak unto all the congregation of the children of Israel—Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people.

Ye shall be holy: for I … am holy—Separated from the world, the people of God were required to be holy, for His character, His laws, and service were holy. (See 1Pe 1:15).

3. Ye shall fear every man his mother, and his father, and keep my sabbaths—The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.

5-8. if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will—Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see Le 3:1-17), the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar.

9, 10. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field—The right of the poor in Israel to glean after reapers, as well as to the unreaped corners of the field, was secured by a positive statute; and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At the same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful (Ru 2:2, 8). This was the earliest law for the benefit of the poor that we read of in the code of any people; and it combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly inclined to liberality.

11-16. Ye shall not steal—A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.

17. thou shalt in any wise rebuke thy neighbour—Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.

not suffer sin upon him—literally, "that ye may not participate in his sin."

18. thou shalt love thy neighbour as thyself—The word "neighbour" is used as synonymous with "fellow creature." The Israelites in a later age restricted its meaning as applicable only to their own countrymen. This narrow interpretation was refuted by our Lord in a beautiful parable (Lu 10:30-37).

19. Thou shalt not let thy cattle gender with a diverse kind—This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.

thou shalt not sow thy field with mingled seed—This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order Gramineæ, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [Whitlaw].

neither shall a garment mingled of linen and woollen come upon thee—Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [Whitlaw]. (See Eze 44:17, 18).

23-25. ye shall count the fruit thereof as uncircumcised; three years … it shall not be eaten of—"The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation" [Michaelis].

26. shall not eat any thing with the blood—(See on Le 17:10).

neither … use enchantment, nor observe times—The former refers to divination by serpents—one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.

27. Ye shall not round the corners of your heads, &c.—It seems probable that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, while the beard was dressed into a square form. This kind of coiffure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times. (Jer 9:25, 26; 25:23, where "in the utmost corners" means having the corners of their hair cut.) Frequently a lock or tuft of hair was left on the hinder part of the head, the rest being cut round in the form of a ring, as the Turks, Chinese, and Hindus do at the present day.

neither shalt thou mar, &c.—The Egyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighboring nations, or perhaps to put a stop to some existing superstition, were forbidden to imitate this practice. It may appear surprising that Moses should condescend to such minutiæ as that of regulating the fashion of the hair and the beard—matters which do not usually occupy the attention of a legislator—and which appear widely remote from the province either of government or of a religion. A strong presumption, therefore, arises that he had in mind by these regulations to combat some superstitious practices of the Egyptians.

28. Ye shall not make any cuttings in your flesh for the dead—The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition (Isa 15:2; Jer 16:6; 41:5).

nor print any marks upon you—by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice, Isa 44:5; Re 13:17; 14:1).

30. Ye shall keep my sabbaths, and reverence my sanctuary—This precept is frequently repeated along with the prohibition of idolatrous practices, and here it stands closely connected with the superstitions forbidden in the previous verses.

31. Regard not them that have familiar spirits—The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world. The Hebrews were strictly forbidden to consult them as the vain but high pretensions of those impostors were derogatory to the honor of God and subversive of their covenant relations with Him as His people.

neither seek after wizards—fortunetellers, who pretended, as the Hebrew word indicates, to prognosticate by palmistry (or an inspection of the lines of the hand) the future fate of those who applied to them.

33, 34. if a stranger sojourn with thee in your land, ye shall not vex him—The Israelites were to hold out encouragement to strangers to settle among them, that they might be brought to the knowledge and worship of the true God; and with this in view, they were enjoined to treat them not as aliens, but as friends, on the ground that they themselves, who were strangers in Egypt, were at first kindly and hospitably received in that country.

37. I am the Lord—This solemn admonition, by which these various precepts are repeatedly sanctioned, is equivalent to "I, your Creator—your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of the Israelites with a sense of their duty and God's claims to obedience.