Hope this commentary in leviticus helps.  It’s from the ESV Study Bible.

16:1–34 The Day of Atonement Ritual. Occasioned by the death of Nadab and Abihu (ch. 10), the prescription sets out how—and for what purpose—Aaron the chief priest is to enter the Most Holy Place. The account ends with the institutionalization of the ritual (16:29–34). The nature of the ritual shows that purification for sins and uncleanness must be done from the innermost part of the tabernacle. All the other purificatory rituals hinge on the ceremony of this day. The sin offerings in this chapter in particular point to the work of C hrist on the cross (see Heb. 9:7–14).

16:1–2 These verses explain the immediate occasion for the atonement-day ritual, implying that Nadab and Abihu’s sin was not simply being drunk (cf. 10:9) but entering (or attempting to enter) the Most Holy Place (inside the veil).

16:3–10 The preparations and the general guideline for the atonement-day ritual are not described. Aaron prepares a bull … for a sin offering and a ram for a burnt offering (atoning for the house of the priests). He also prepares two male goats for a sin offering and a ram for a burnt offering (atoning for the people). One of the two goats for the people’s sin purifies the tent of meeting, while the other is presented alive to be sent away into the wilderness. As the ESV footnote explains, the meaning of Azazel (8, 10) is uncertain. Many take it to be a proper name (since it is parallel to the LORD in v. and thus conclude that it is the name either of an otherwise unknown demon or of a place. The traditional explanation is that Azazel (Hb. {aza}zel) is a compound word, combining “goat” (Hb. {ez) with “going away” (Hb. }azel): the word would then mean “goat that goes away” (hence the conventional “scapegoat”). Each of these explanations has its difficulties; in any event, the idea is clear enough: the goat is sent out in order to take sin away from Israel.

16:11–17 The atonement-day ritual starts with atonement for the priests (vv. 11–14) and then moves to atonement for the people (vv. 15–17). Aaron puts incense on the fire and it creates, literally, a cloud. The purpose of this act is to make the Most Holy Place misty and foggy to prevent Aaron from clearly seeing the presence of God. This is for Aaron’s protection. because of the uncleannesses of the people of Israel and because of their transgressions, all their sins (v. 16). Some interpreters assume that this description of sins refers to heinous offenses that have not been dealt with by the rituals on ordinary occasions. But the emphasis of “all their sins” (see also v. 21) appears to require the interpretation that the sins and uncleannesses on the ordinary occasions are once again taken up on this occasion.

16:18–19 Presumably, altar here refers to the altar of burnt offering and not the incense altar (the purification of which is implied in v. 16b). The blood that has purified the mercy seat purifies this altar, thus restoring it to its pristine condition.

16:20–22 This rite of sending the guilt of all Israel into the desert is commonly understood to be another way of cleansing the people, in addition to the prior purification of the sanctuary (vv. 3–20). But it is possible to see the two rites consecutively, based on the understanding that “bearing iniquity” (or guilt) is part of the atonement (Hb. kipper) process. If so, the relationship between the two rites is that Aaron bears the iniquities in purifying the holy objects (cf. 10:17), and then he places them on the Azazel-goat, so that the latter takes them away into the wilderness.

16:23–25 Aaron leaves his Day of Atonement clothes inside the Holy Place because they are holy. They are not to be worn for the normal activity of the high priesthood.

16:26–28 The person who handles the Azazel-goat is assumed to have been defiled, presumably because he had contact with the uncleanness that the goat bore.

16:29–34 On the tenth day of the seventh month (Tishri, i.e., September/October), the Israelites and the strangers are to afflict themselves (v. 29; lit., “afflict or humble their souls”). This term expresses self-denial and self-mortification, connected with fasting and prayer (Ps. 35:13; Isa. 58:3; cf. Ezra 8:21). This is also a day that the people are not to work; it is a day of rest.

17:1–16 The Handling and Meaning of Blood. Chapter 17 deals with the handling of animals, beginning with a reminder that the blood of slain animals should be brought to the sanctuary (vv. 3–4). As the chapter progresses, deeper rationales for the instructions are gradually revealed: they are intended to prevent ongoing idolatry (v. 7), and the blood of a sacrificial animal is the “life” that takes the place of the offerer’s death (vv. 11–14). Animal blood is not to be used by Israel indiscriminately as it was used among the pagans of the time.

17:1–9 If a person slaughters an animal either in the camp or outside the camp (v. 3) and does not bring the blood to the sanctuary (v. 4), that act is tantamount to human murder (though not identical to it). The immediate purpose for the prohibition is to prevent the people’s idolatry in worshiping the goat demons (v. 7). Anyone who violates the prohibition is to be cut off from his people (v. 9).

17:10–12 These verses provide key insight into the understanding of sacrifice and atonement by explaining the meaning and significance of animal blood.

17:10 eats any blood. This probably refers to eating meat that still has the blood in it (cf. Gen. 9:4; Deut. 12:23).

17:11 The blood is here described as the life of the animal. The Hebrew reads literally: “and I, I have given it…” This underscores the action of the Lord himself in granting the means of atonement; it is his gracious gift. makes atonement by the life. That is, by means of the life of the animal, which ransoms the life of the offerer from the deserved judgment of the Lord.

17:12 Therefore. Because the Lord has set aside the blood for the unique role of atonement (v. 11), the Israelites and all sojourners are prohibited from partaking of it.

17:13–14 These verses describe how to handle the blood of animals killed in the hunt (vv. 13–14), with v. 14 emphasizing the prohibition against consuming blood (cf. vv. 10–12).

17:15–16 A person who eats from these animals is unclean, probably because the animals that have died in these ways have not had their blood drained properly. Therefore, one who eats them becomes unclean and must be purified.

18:1–22:33 The Call to Holiness. This section applies the principle of holiness (19:1–2) to various aspects of Israelite life. Chapter 18 considers the realm of sexual behavior and how Israel is to act differently from the pagan nations. Chapters 19–20 give a variety of applications of holiness to Israel’s existence: the manner in which the people treat the land, their neighbors, their parents, and all other things is to be distinct. Holiness is to affect every area of Israelite life. Chapters 21–22 specifically deal with the regulations regarding the holiness of the priesthood.

18:1–30 Prohibitions against Pagan Practices. The rules from ch. 18 onward aim to lead the people to holiness. Though the term “holy” or “holiness” is not mentioned in ch. 18, avoiding such conduct as practiced in Egypt and particularly in Canaan is the minimal requirement for the people to become holy. In reading the laws, it is important to see both their original context and their underlying and abiding principles. From the latter viewpoint, the laws in this chapter can be seen as commanding the people to avoid any action that ignores the order that God revealed in his creation. In this sense, the prohibited acts in this chapter are representative (i.e., nonexhaustive) examples.

18:1–5 The people are commanded not to imitate the customs of the Egyptians and the Canaanites, but to obey the Lord’s rules and statutes.

18:5 if a person does them, he shall live by them. Two interrelated interpretative issues arise here. First, what is the meaning of “live”? Does it refer simply to retaining bodily life, or does it refer to life in God’s pleasure, or does it refer to eternal life? Second, what is the connection between “doing” and “living”? In particular, does this verse imply that the doing earns the life (as the questioner in Luke 10:25 seems to imply)? In answer to the first question, when the Pentateuch speaks of “living” by keeping God’s statutes and rules, it refers to enjoying life under God’s pleasure (cf. Deut. 4:1; 8:1). In answer to the second question, when the OT stresses “doing,” it always sees this as the right response to God’s grace that provides both covenant relationship and moral instruction; it never presents obedience as the way of gaining that grace (it is the same as the NT in this respect: cf. Gal. 5:6; 1 John 2:3). Leviticus 18:5 is thus describing how the genuinely faithful guide their “walk” so that they can “abide in God’s love” (cf. John 15:10). The echoes of this text in Deut. 4:1; 8:1; Neh. 9:29; Ezek. 20:11, 13, 21 all appear to assume this reading of the text. In Luke 10:25 (“Teacher, what shall I do to inherit eternal life?”) the lawyer is taking the words of Lev. 18:5 to describe the way of earning eternal life. Jesus has him summarize the law (you must love the Lord and your neighbor), and then urges him, “Do this, and you will live” (Luke 10:28). Since the man wanted to “justify himself” (Luke 10:29), it is best to read this as Jesus’ challenge to all who would use the law (improperly) as a means to earn life: they must obligate themselves to unswerving loving obedience in order to gain their righteousness, or else give up in despair. On the question of how Paul uses the text in Rom. 10:5 and Gal. 3:12, see notes there.

18:6–20 These laws prohibit a variety of sexual sins: incest (vv. 6–18), intercourse during menstruation (v. 19), and adultery (v. 20).

18:6–18 These laws prohibit sexual relations (approach … to uncover nakedness), and therefore marriage, between people who are too closely related, either by blood (mother, sister, granddaughter, aunt) or by marriage (stepmother, stepsister, stepdaughter, stepgranddaughter, sister-in-law, daughter-in-law, aunt by marriage). The clause “to uncover nakedness” can at times merely refer to voyeurism (cf. Gen. 9:22–23), but in the OT it is most commonly a euphemism for sexual intercourse. No mention is made of the daughter, probably because that needs no comment (cf. Gen. 19:30–38), and this prohibition is already well known in the laws of other cultures. It is assumed that, generally speaking, Israelites will marry other Israelites, and these laws provide a boundary for how close such unions may be. There is some debate over just what motivates this system of requirements; certainly they enforce a distinction between family affection and erotic love as such—a distinction that protects the well-being of the community, and especially of its vulnerable members. This concern would not be limited to the Israelite theocracy and is therefore also applicable to Christians.

18:18 a rival wife to her sister. Some have taken this to be a general prohibition of bigamy (with “to her sister” in the sense of “to another woman”). Bigamy is indeed outside the creation ideal (Gen. 2:24), but elsewhere in this chapter the Hebrew term “sister” simply refers to a biological sister. Further, the laws of Israel do not always require the ethical ideal; often they simply set out the minimum level of civility that the Israelite theocracy can tolerate. Biblical narratives generally show polygamous marriages as unhappy ones, and allow the reader to draw the clear conclusion: e.g., Gen. 29:30–30:2 (Jacob’s marriage to two sisters, at a time historically prior to this prohibition); 1 Sam. 1:2–7 (the two wives of Elkanah).

18:19 Leviticus offers no explanation for what motivates this law. Unlike most of the other sexual laws of this chapter, such as the ones dealing with adultery and homosexuality, this law is not repeated as prohibitive in the NT. In view of 15:19–24, the concern is probably the ceremonial uncleanness that the man will contract. In other words, the man who touches a woman in her menstrual condition becomes ritually unclean himself.

18:20 This prohibition follows from the seventh commandment (Ex. 20:14) and is universally applicable. make yourself unclean with her. Although not all uncleanness is sin, all sin makes a person unclean.

18:21 This refers to the cult of Molech (2 Kings 23:10; Jer. 32:35). The precise nature of the offering of children to this pagan god is uncertain. It may be that they are being given to the cult of Molech to train to be temple prostitutes, and that is why this passage is listed in a section dealing with sexual prohibitions. On the other hand, Roman authors describe the practice of sacrificing babies by fire in Carthage (a north African city founded by Phoenicians, who were part of Canaan), and thus this may indeed refer to this horrific custom.

18:22 You shall not lie with a male as with a woman. This prohibited all male homosexual activity (cf. 20:13; also note on Rom. 1:26–27). In the larger picture, such activity is utterly at odds with the creation ideal (see note on Gen. 2:23–24).

18:24–30 All the above-listed offenses are declared to be abominations to the Lord, and any one of them defiles not just the offender but also the land.

19:1–37 Call to Holiness. In ch. 19 the Lord strongly commands the people (including the priests) to become holy in their practice, as he is holy (v. 2). One becomes practically holy by observing all the following negative and positive commandments. Some of the commandments in vv. 3–18 are similar to the Ten Commandments (Ex. 20:2–17), and the topics in this chapter show that holiness must be practiced in every sphere of one’s life. Some of the rules are grounded in the fact that the Lord is the One who saved the Israelites from the bondage in Egypt. Many of these rules (e.g., Lev. 19:9–18) are oriented toward the Israelites’ functioning as a loving community, serving one another’s well-being.

19:1–4 Holiness here refers first and foremost to the essential nature of God. The term holy means “set apart, unique, and distinct,” and holiness in humans ordinarily refers to their being set apart for service to God (see note on Isa. 6:3). Human holiness is the imitation of God, i.e., becoming and acting like him.

19:5–8 Sacrifices are to be made in a specific way, namely, according to God’s commands. If they are not carried out in the prescribed manner, then the offerer has profaned that which is holy.

19:9–10 Thorough harvesting may reflect coveting and greed. Caring for one’s neighbor and helping provide for the poor and the sojourner displays holiness. (For a literal observance of these rules, and for kindness that goes well beyond the simple legal requirement, see Ruth 2.)

19:11–18 This section refers often to the Ten Commandments. Holiness requires that a person keep the Word of God and, in particular, the fundamental moral law enumerated in the Ten Commandments.

19:11–12 Dishonesty in human relationships is prohibited. When someone swore an oath, he would do so by invoking the name of the Lord. To swear … falsely, therefore, was to disregard the holiness of God’s name and thus profane it.

19:13–14 The prohibition against oppression is exemplified by two cases: delay in paying the wages of the hired servant and insulting the physically disadvantaged.

19:15–16 Justice and righteousness must prevail in the Israelite legal system. No favoritism is permitted; the poor and the great are to be treated the same in a court of law.

19:17 To hate in one’s heart is prohibited; one should rather reason frankly with his neighbor (cf. Prov. 27:5–6). The instruction is followed by a warning: lest you incur sin because of him. Scholars debate the relationship between reproof and incurring sin, but this probably has to do with a situation in which one who refuses to “reason frankly with his neighbor,” helping him to see his sin, would share in the guilt of the neighbor’s sin when it is committed; it might also suggest that to fail to “reason frankly” will result in bitter feelings that will overflow into sinful action.

19:18 The instruction and warning of v. 17 is developed in a heightened way. you shall love your neighbor as yourself. To love one’s neighbor as oneself is a fundamental principle of the Torah, God’s law. Both Jesus and Paul teach that it is a foundational tenet for how believers are to treat one another (Matt. 22:39–40; Rom. 13:9; Gal. 5:14), while James calls this the “royal law” (James 2:8). In Matt. 5:43, Jesus cites a distortion of this rule in order to restore the rule to its rightful place.

19:19–37 Holiness means more than mere separation, but it always signifies that something is set apart in its proper sphere. In this section, this principle is applied in a variety of areas of life, such as in agricultural practice in which two different types of seeds are not to be planted together.

19:19 Two different kinds of domesticated animals are not to be crossbred, and two types of cloth are not to be woven together. Ceremonial holiness requires that things stay in their proper sphere, just as Israel must observe its separation from the nations (20:22–26).

19:20–22 The concept of holiness governs sexual relations in Israel. It requires that a fair judgment be conveyed in legal matters pertaining to adultery and promiscuity.

19:23–25 In the land of promise the fruit of the tree must not be eaten for the first three years (v. 23). In the fourth year it is holy and an offering of praise to the LORD (v. 24). Only in the fifth year can it be eaten (v. 25). Forbidden literally means “uncircumcised,” and so the law of the land is being compared to circumcision. As a child is not to be circumcised before the eighth day, so the fruit on a tree is not to be plucked or eaten until after the third year.

19:26–31 These are all practices of the Canaanites. Holiness requires Israel not to act like the pagans in any areas of life.

19:33–34 Since the Israelites had been strangers in Egypt and knew what it was like, they ought to treat the strangers living among them just like themselves. In this regard the commandment in v. 18b is broadened beyond one’s own countrymen to foreigners (cf. Luke 10:29–37).

19:35–36 In a summary way the rule in v. 15—avoid injustice and partiality; judge in righteousness—is taken up again and applied to commercial transactions.

19:37 observe all my statutes. This sums up the entire chapter. Cf. 18:5.

20:1–27 Punishment for Disobedience. The rules in ch. 20 have much in common with those in ch. 18. This chapter, however, sets forth and stresses the punishments for violating the rules. Special emphasis is laid on Molech worship and mediums/necromancers. Almost all the crimes listed are punishable by the death penalty. Only a few are to receive a lesser sentence, such as in 20:17–18, in which the perpetrator is excommunicated.

20:1–6 Worshipers of Molech ought to be stoned to death (v. 2). If that is not implemented, the Lord himself punishes them and their followers directly by cutting them off (vv. 4–5; i.e., by bringing them to a premature death himself; see note on 7:11–36). The Lord carries out the same punishment upon those who consult mediums and necromancers (20:6)—cf. 1 Sam. 28:9, where Saul consults the medium of En-dor.

20:7–8 This is the first time in Leviticus that the Lord is said to be the agent of sanctifying the people. The Lord sanctifies the Israelites by making them his holy people, set apart to be his own, giving them a holy status; now he calls on them to consecrate themselves and be holy (i.e., dedicate themselves to holiness in practice); see note on 11:44–45.

20:9 anyone who curses his father or his mother. Cursing one’s parents is not merely using condescending or abusive language toward them but refers to a serious breach of a child’s duty to honor his or her parents. It means “to make light of something,” and is the exact opposite of “honoring” one’s parents (Ex. 20:12); cf. Ex. 21:17. For the moral revulsion of such disrespect, cf. Prov. 20:20; 30:11, 17.

20:10–20 Each of these sexual activities has already been prohibited in ch. 18. They are repeated here because this section includes the punishment for each of the crimes: capital punishment (20:10–16), exile (vv. 17–18), or barrenness (vv. 19–21).

20:17 sees her nakedness. See note on 18:6–18.

20:22–26 This section of exhortations toward holiness concludes chs. 18–20 (cf. 20:22–24 with 18:3–5, 24–28). Moreover, in light of its reference to clean and unclean creatures in 20:25 (cf. ch. 11), this section may conclude not only chs. 18–20 but chs. 11–20 as well. A land flowing with milk and honey is a common scriptural description of Canaan (Ex. 13:5; 33:3; Num. 13:27; etc.). Egyptian texts such as the Story of Sinuhe also characterize Canaan as a productive, fertile land.

20:27 In v. 6, the one who consults a necromancer or a medium was to be put to death. In this verse, the necromancer or the medium is to be put to death. Why this verse appears in this place in the text is puzzling; it may be because the act receives capital punishment, as do most of the other activities of the section.

21:1–24 Holiness of the Priests. Chapters 21–22 deal with the Lord’s demand of holiness for the priests and the offerings. While priests have been ordained and are holy in terms of their office (ch. 8), that holiness is only an outward one; it does not necessarily mean that they have inner holiness of heart and conduct (see Introduction: Interpretative Issues). More stringent regulations of holiness are required of the priests because they work directly with the holy objects of the sanctuary.

21:1–4 For a layperson, coming into contact with the dead (as in attending a funeral) brings about defilement, though it is allowed (cf. Numbers 19). But ordinary priests (for high priests, see note on Lev. 21:10–15) are prohibited from coming into contact with the dead, except in the case of their closest relatives (v. 2). his virgin sister (v. 3). The assumption is that, once she marries, she is not regarded as one of his closest relatives, but comes under the care of her husband and his clan (see Gen. 2:24).

21:5–6 Priests were prohibited from making bald patches on their heads, shaving off the edges of their beards, or making cuts on their body (cf. 19:27–28). These acts are pagan mourning and burial practices. The priests of Israel oversee the ceremonial worship of the people, and therefore, no Canaanite ritual is to penetrate the priestly system. Even in burial practices the priests are to be holy.

21:7–8 The priest is required to be holy in the area of matrimony. He is to marry a woman of high moral character. She may not be a prostitute, because that is a defiling profession. He also is not to marry one who has been divorced. The text does not explain this latter prohibition; perhaps it acknowledges that even though divorce is allowed by the laws, a broken or failed marriage always carries an element of falling short of the creation ideal (see note on Deut. 24:1–4), and the priests are to embody the covenant ideal in their lives as well as their teaching (cf. Mal. 2:1–9).

21:10–15 The high priest is subject to stricter holiness regulations than is the ordinary priest. Thus, whereas a common priest may marry a widow, the high priest must marry a virgin (vv. 13–14). (Perhaps this rule is given to ensure that all the children in his home are his own.) The high priest may not participate in any mourning or burial activities (vv. 10–12; cf. note on vv. 1–4). This is to keep the high priest from uncleanness that he might otherwise bring into the inner parts of the sanctuary.

21:16–20 No priest who has a blemish may approach to offer sacrifices. The same requirement applies to sacrificial animals. Both the priest and the animal are to exemplify holiness and completeness (see 22:17–25).

21:21–24 While the priests with physical defects cannot officiate in the priestly work, they are entitled to eat the divine food because of their lineage. for I am the LORD who sanctifies them (v. 23). Although “them” might refer to the priests with physical defects, the singular is used of such priests in vv. 17–23a, and the analogy with v. 15 suggests that “them” in v. 23 refers to my sanctuaries, which immediately precedes it.

22:1–33 Holiness of the Offerings. This chapter aims at guaranteeing the holiness of offerings, particularly against those who handle them (i.e., the priests and lay offerers). The offerings, just like the priest, ought to be physically without blemish (cf. vv. 21–22 with 21:17–22).

22:1–3 The potential cause of profaning the offerings lies in uncleanness. The heavy responsibility demanded of the priests is reflected in the phrase cut off from my presence (v. 3), which is more severe than the ordinary formula “cut off from his people.” When a layman is cut off in the Levitical law, it is from among the people (19:8; 20:5), but the priest is exiled from the service in the tabernacle (i.e., in God’s presence).

22:4–9 For the background of these rules, see 11:1–47; 13:1–59; 15:1–33; and 17:15. Contracting uncleanness is inevitable, but when purification has been made, one can eat the holy offering. If purification is not made and the offering is eaten, the offender forfeits his life.

22:10–16 For non-priests, the right of eating the holy offerings is conditioned on whether a person belongs to a priestly house (whether through purchase or by birth). Priests and their families subsisted on food from donations to the tabernacle. Who else may partake of that food? A slave purchased by a priest is included (v. 11), but a hired laborer is not. A priest’s daughter may participate only until she is married outside the priestly family (vv. 12–13). The priests are to guard the holy food so that those unauthorized may not eat of it (vv. 15–16).

22:17–25 No animal is to be sacrificed if it is blemished. This parallels the requirements of priestly purity (21:17–23). Animals with defects are considered unholy and incomplete, and are therefore not to be offered to the Holy One.

22:26–28 The rationale for these laws is uncertain. Some argue that they perhaps have a polemical function against pagan ritual, in particular the fertility rites of the Canaanites. Others believe that they reflect the sanctity of the seven-day cycle in Israel. Yet others maintain that the laws simply show the high regard for all life that the Hebrews are to have (cf. Ex. 23:19; Deut. 20:19–20; 22:6–7).

22:29–30 A thanksgiving sacrifice was a type of peace offering (cf. 7:15). While other types of peace offerings could be eaten on the next day (7:16), this one was to be consumed on the same day (see also 7:15). This stricter rule could suggest that this offering was especially sacred or important.

23:1–25:55 Holy Times. Following chs. 18–22 (which addressed the theme of human behavioral holiness), these chapters address holiness in relation to time.

23:1–44 Holy Feasts. This chapter is a systematic presentation of the festal calendar in Israel (cf. Ex. 23:10–19; 34:18–26; Numbers 28–29; Deut. 16:1–17; see chart below). It is based on three national pilgrim festivals: the Feast of Unleavened Bread, the Feast of Harvest, and the Feast of Booths. The foundation of these three feasts is the Sabbath. Keeping this calendar sets Israel apart from all the surrounding nations.

Holy Feasts

The Sabbath principle permeates each of these feasts, which are intended to express the divine-human relationship. Each feast requires (1) cessation from ordinary work and (2) dedication to the Lord by means of offerings.

23:1–3 Introduction and Weekly Sabbath. On the Lord’s appointed feasts, people are to meet with the Lord. The Sabbath is a day of solemn rest. Therefore, no work is to be done on that day. This idea of “rest” is the basis for all the following feasts. The day is also one of holy convocation, i.e., of public assembly for worship (cf. the term in 2, 4, 7, 21).

23:4–8 The Passover. It is also called the Feast of Unleavened Bread. The basic rule is set out in Ex. 12:16–19. In addition to eating unleavened bread and doing no ordinary work, this rule adds another element, namely, presenting a food offering to the LORD (Lev. 23:8).

23:9–14 The Firstfruits. The rule applies to the life of the people in the Promised Land. For the relevant laws, see Ex. 23:15 and 34:18–20. The feast consists of two stages. It begins with the waving of the sheaves before the Lord. Then comes a series of sacrifices that include a whole burnt offering, a grain offering, and a drink offering (reflecting the grape harvest). These two acts are to dedicate and celebrate the entire harvest as a blessing from God given to his people.

23:15–22 The Weeks. The Feast of Weeks begins fifty days after the sheaf of the wave offering is brought to the priest (vv. 15–16). This feast is also called “the Feast of the Harvest” (Ex. 23:16) and “the day of the firstfruits” (Num. 28:26); in the NT it is called “Pentecost” (Acts 2:1, from the Gk. word for “fiftieth”). The purpose of this celebration is to recognize the Lord as the provider of all crops and as the One who deserves the firstfruits of all produce. The added rule concerning the harvest (Lev. 23:22) is also in tune with the generosity that is expected of the people on this occasion. In v. 22 God commands Israel not to forget the less fortunate during a time of national celebration of abundance.

23:23–25 The Trumpets. The trumpet blasts and a solemn assembly on the first day of the seventh month call the people to prepare for the most sacred month of the Hebrew calendar. In addition, the day marks the end of one agricultural year and the beginning of another. Postexilic Judaism celebrates this day as Rosh Hashanah, i.e., New Year’s Day.

23:26–32 The Day of Atonement. The Day of Atonement is on the tenth day of the seventh month. The special nature of this feast is marked by now in v. 27. Although ch. 16 already prescribed the ritual and explained what the people were to do on that day, the emphasis here is on the people’s afflicting themselves (see note on 16:29–34), not doing any work, and the possibility of punishment if they do not observe the regulations of this day.

23:33–36 The Booths. The Feast of Booths was a weeklong feast that began on the fifteenth day of the seventh month. Since it celebrates the people’s salvation from Egypt, it was fitting for them to cease from work and to worship before the Lord.

23:37–44 Summary of the Annual Feasts. Judging from v. 38, the appointed feasts in v. 37 refers to the six feasts over and above the weekly Sabbath. The purpose of these feasts is to help the people remember the Lord and his work on their behalf and to worship him appropriately. Verses 37–38 summarize the festal calendar, but vv. 39–44 return to a discussion of the Feast of Booths. These verses may simply be a further elaboration because of the lack of detail in the earlier explanation of the festival.

24:1–9 Oil and Bread of the Presence. The placement of this text directly after a discussion of the Israelite festal calendar (ch. 23) appears peculiar. But its placement here may be to remind the Israelites not to forget the daily tabernacle activities in light of the annual festivals just discussed.

24:5–9 The twelve loaves symbolize the 12 tribes of Israel as they stand in the presence of God. In Ex. 25:30 they are called “the bread of the Presence.” New loaves are to be set out on each Sabbath without exception. This is important because it is a sign of the covenant between the 12 tribes of Israel and God.

24:10–23 The Case of a Blasphemer. This section interrupts the flow of divine instructions with a narrative; it indicates the way in which many of the case laws in Israel arose, as responses to specific situations. It also shows how to apply these case laws in new situations that come up, by analogy with the existing laws.

24:10–12 The command against blaspheming God’s name has already been given, in Ex. 20:7 and 22:28. It is dealt with again in the present passage for two reasons: first, no penalty for it was provided in the previous prohibitions; second, the one who blasphemes in this case is not a full-fledged Israelite. The man is placed under temporary guard until judgment is passed.

24:13–16 The culprit is to be stoned outside the camp (v. 14). The laying on of hands prior to the stoning has been commonly explained in such a way that the congregation, having overheard the curse and become defiled, devolves the guilt onto the culprit, and his death makes atonement for the guilt. Alternatively, it may be taken as a gesture simply to indicate who it is that had cursed the name of the LORD.

24:17–23 These verses deal with the principle of lex talionis (Latin, “the law of retribution”). It is a form of ironic justice in which the punishment for the crime is found in the crime itself. The principle applies to everyone in Israel without exception (see Ex. 21:23–25; Deut. 19:21). It is unlikely that fracture for fracture, eye for eye, tooth for tooth actually implies mutilation as the punishment for the offender; rather, the value of the injured member will be the imposed fine (cf. Ex. 21:18–19). This law, when properly applied, guides the judges in assessing damages and sets a limit on the thirst for revenge. Since this is a rule for judges to follow, it should not be invoked in ordinary daily relationships (cf. Jesus’ stance, Matt. 5:38).

25:1–22 The Sabbatical Year and Jubilee Year. This section is a sequel to ch. 23, which primarily dealt with the Hebrew festal calendar. Added to that calendar are these two celebrations based on the Sabbath principle (i.e., one in seven). Israel is required to keep these holy times as a symbol that they are a holy people.

25:1–7 Every seventh year is a sabbatical year, and no agricultural activities should be engaged in. The personified land suggests that the land (more than the Israelites) needs to rest. The Israelites may work the land for six years, but there is to be no organized farming in the seventh year. This practice is clearly a benefit to the soil, but it is also a recognition that all produce belongs to God and that he bestows it freely on his people.

25:8–12 The Hebrew word yobel, jubilee (v. 10), is related to a term that means “ram” or “ram’s horn.” The ram’s horn (or trumpet) is to be sounded throughout Israel on the Day of Atonement to announce the beginning of the fiftieth year (v. 9). Jubilee is a year of release and liberty (v. 10). In that year, people are to return to their land possession, i.e., their ancestral property (v. 10). Israelites who sold themselves to indenture are also to be released and sent home. This provided a periodic restoration of the means to earn a living for each family in an agrarian society. (The jubilee did not equalize all possessions in Israel, however, since possessions such as cattle and money were not reallocated.) The prohibitions of the jubilee are the same as for the sabbatical year. The land is to lie fallow for two years in a row: the forty-ninth year (sabbatical year) and the fiftieth year (jubilee). This law prohibits the amassing of large estates, which would reduce many Israelites to tenant status on their ancestral land (cf. Isa. 5:8).

25:13–17 Basic guidelines for business are given. In selling or purchasing property, the price must be calculated according to how many years have passed since the jubilee, since it is not the estate itself that is to be sold or purchased but the amount of crops that can be harvested before the next jubilee. Since all the Israelites eventually return to their inherited land, the act of selling agricultural land essentially means leasing it (but see vv. 29–31 for land that could be sold permanently). The injunction you shall not wrong one another (14, 17) is idiomatic for the economic oppression of the poor and needy (cf. 19:33). There is to be no exploitation of fellow Israelites in land transactions.

25:18–22 This is an exhortation to keep God’s law, which will bring rich blessings. These blessings include security in the land against external threats (vv. 18–19). God also promises to supply enough food during years of agricultural activity to cover periods in which the land lies fallow, such as during the sabbatical year (vv. 21–22).

25:23–55 Laws of Redemption. This section deals with the concept of redemption. If a person gets into difficulty or danger, then a relative (his “nearest redeemer,” v. 25) is to redeem him from his dire straits (see note on Ruth 3:12–13). The various methods of redemption are explained.

25:23–24 The land is the Lord’s, so one cannot sell his inherited land as though it were his permanent possession. The status of the Israelites is that of strangers and sojourners with the Lord. Thus they are tenants, so to speak, in the Promised Land. This principle is later applied to the believer’s existence in this world (cf. Ps. 39:12; 1 Pet. 2:11).

25:25–28 If an Israelite is forced to sell his land temporarily, he and his family retain the right of redemption. The land may be redeemed in one of three ways: (1) a kinsman-redeemer buys back the land; (2) the seller himself is able to buy it back; or (3) it is restored to the rightful owner at the jubilee.

25:29–34 Houses in walled cities are not regulated by rights of redemption as are houses in unwalled villages. The former are not released at the jubilee, and their redemption is for only one year (not in perpetuity). Why this distinction is made is uncertain, although it may be that houses in walled settlements are considered privately owned, rather than part of a tribal inheritance. One exception to the rule is that houses belonging to Levites in their cities carry full rights of redemption.

25:35–38 Israelites are to show mercy to one another because they are recipients of God’s mercy.

25:39–46 A further predicament is envisaged, namely, that an Israelite, becoming impoverished, had to sell himself to a fellow Israelite. In this case the poor man must not be treated like an ordinary slave (v. 39) but as a hired servant and a sojourner (v. 40). His right to return to his house at the jubilee means that he has sold just his labor, and not his status as a free Israelite, to his fellow Israelite. ruthlessly (43, 46). Treating a fellow Israelite like a slave is prohibited by language echoing the Israelites’ hard labor in Egypt (cf. Ex. 1:13).

25:47–55 A Hebrew in dire financial straits may indenture himself to a stranger or sojourner in the land. Yet the Israelite retains his right of redemption. He may be redeemed by a kinsman or he may redeem himself if he gains sufficient means (vv. 48–49). In addition, his indenture ceases at the jubilee (v. 54). These verses demonstrate that the sojourner is required to keep the laws of Israel while residing in the land.

26:1–46 Blessings and Curses. A principal element of a covenant document is a section of sanctions, i.e., blessings and curses that are dependent on how one keeps the covenant agreement. Often they appear at the close of a covenant document, and there they enumerate the sovereign’s granting of rewards or punishments based on the vassal’s obedience or disobedience. Verses 1–13 display the blessings if Israel obeys the covenant; vv. 14–39 pronounce curses.

26:1–2 Fundamental Conditions. These verses remind Israel what is at the heart of Israelite law: fidelity to God and the keeping of the Sabbath.

26:3–13 Blessings for Obedience. If Israel is faithful to the Word of God, then blessings of abundance will be theirs: rain, abundant crops, rich harvest, and protection from enemies (vv. 4–10). In addition, God will make them fruitful and multiply them (v. 9; cf. Gen. 1:28; 28:3; 35:11). All these blessings are visible manifestations of the Lord’s presence (Lev. 26:11–12) as the Israelites live out their privilege as God’s new humanity.

26:11 The apostle Paul uses this verse to describe the privileges of God’s people as his temple (2 Cor. 6:16).

26:14–17 The First Stage. The reverse side of the blessings in vv. 4–7 is set out as punishment. your soul abhors (v. 15). The phrase appeared in v. 11, and here it refers to the Israelites’ inner attitude to the Lord’s commandments, and thus to the Lord himself.

26:18–20 The Second Stage. If the people continue to walk in disobedience, the Lord will target their pride and power by stopping the rain. sevenfold (v. 18). Rather than “seven times,” it means “fully” or “completely.” If the Hebrews refuse to alter their behavior as a result of the first series of judgments, these punishments will be added.

26:21–22 The Third Stage. This time the people’s hardness of heart will be punished by wild beasts (cf. v. 6). From this section onward, the idea of walking contrary to the Lord (v. 21) appears frequently (23, 27, 40; cf. the complementary judgment theme of the Lord’s walking contrary to them: 24, 28, 41).

26:23–26 The Fourth Stage. This stage is characterized by the Lord’s wrath that manifests itself in the sending of sword and pestilence on the people (cf. 5–6, 8). For the first time, the deliverance of the people into the hand of the enemy is mentioned.

26:27–39 The Fifth Stage. This is the final set of curses. Intensification is clear in this last series as the people continue in their stubbornness and God increases his punishments. The final place for the covenant breakers will be in exile (v. 34).

26:27–33 The punishment includes an unbelievable form of cannibalism and the destruction of the religious centers, the cities, and the land. The Lord’s wrath is actually carried out by the people’s enemies.

26:34–39 All of this is followed by the Lord’s ironical judgment that the evacuation of the people brings about a rest for the land (cf. 25:2–7). Once the covenant breakers are gone, then the land will enjoy its Sabbaths (26:34). The verb “enjoy” is commonly used in reference to either God or man, but here it is employed as a personification. In this way, the land will be purified and will recover its holiness.

26:40–46 Conditions and Confession within the Covenant. God’s rejection of Israel is not final. If the people repent, confess their sins, and walk humbly before God, then he will deliver them from exile and restore them to the Land of Promise. The people, however, have an uncircumcised heart (v. 41); this means that although the Israelites are circumcised in the flesh, their hearts are actually like the hearts of the pagan peoples.

27:1–34 Vows and Dedication. This final chapter of Leviticus sets out the means of redemption as it relates to vows made to the Lord and his sanctuary. The material appears to be an appendix or addendum to the book; it does not fit smoothly with the content of the previous Holiness Code. This does not mean that the chapter was added at a later time, but it was placed here at the end to underscore the importance of funding the sanctuary.

27:1–8 The Case of Persons. In Israel, a man may make a vow to the Lord dedicating himself or a member of his family. This pledge entails service in the sanctuary. However, because non-Levites cannot serve on the temple grounds, a person may be freed from this service by making a payment to the sanctuary. These verses establish the payment scale, perhaps determined by the customary prices for slaves.

27:9–13 The Case of Animals. One of the vows a man can make is to donate a clean animal to the sanctuary. No redemption of the animal is permitted once the animal has been donated. A person may also contribute an unclean animal for the service of the tabernacle. It is, however, not to be sacrificed. The priests may sell it in the markets and use the money for the sanctuary. If the original owner tries to buy it back, it will cost him 20 percent more than its valuation by the priests.

27:14–15 The Case of a House. This is a more expensive donation than that of an animal. Its value is estimated by the priest; to redeem it one must add, as in the animal case, a fifth to the value.

27:16–25 The Case of Land. Dedication of land is divided into two cases, that of inherited land (vv. 16–21) and that of purchased land (vv. 22–25). Since the land belongs to the Lord, only the crops can be donated to the Lord (which, in practice, means donating them to the priests). Hence the rules on the jubilee year apply as necessary (17–18; see 25:15–16). If the donor does not redeem the land when the Jubilee comes, then he forfeits the land to the priesthood. It becomes a binding donation.

27:26–27 The Case of the Firstborn. The firstborn of man or animal cannot be made the subject of a vow because the firstborn already belongs to the LORD (Ex. 13:2; 34:19–20).

27:28–29 The Case of Devoted Things. The devoted thing (Hb. kherem) belonged irreversibly to the Lord and could not be ransomed. This kind of devoting was part of Israel’s war against the Canaanites (see notes on Deut. 2:34–35; Josh. 6:17); a blasphemer or idolater could also be devoted (Ex. 22:20; Deut. 13:15). Probably only recognized leaders had the authority to pronounce such a sentence.

27:30–33 The Case of Tithes. The tithe is already the Lord’s; this law allows the rules for ordinary vows to govern the tithes as well (cf. vv. 9–13).

27:34 Postscript. The phrase on Mount Sinai appeared in 25:1 and 26:46, giving the impression that just chs. 25–27 were spoken on Mount Sinai. But the semantic range of commandments (Hb. mitswot), which probably includes “rules and statutes” (cf. 26:14), suggests that this verse refers to the entire content of Leviticus.