commandments came from God, what are Christians supposed to do with them?
The wrong answers lie at opposite extremes. One treats Leviticus as an obsolete collection of regulations with little continuing relevance because Christians are
not under the Mosaic covenant. The other assumes that taking Leviticus seriously requires Christians to recover Israel’s calendar, dietary restrictions, Sabbaths, and other Torah observances as faithfully as circumstances permit. Neither approach adequately accounts for the way the New Testament handles
the Law.
Christians should read Leviticus as the word of God without confusing themselves with the covenant people to whom its commandments were originally given. Paul can say that “whatever things were written before were written for our learning” (Romans 15:4) while also insisting that believers are “not under law, but under grace” (Romans 6:14). He tells the Corinthians that Israel’s history “was written for our admonition” (1 Corinthians 10:11), yet he resists attempts to place Gentile believers under obligations belonging to the Mosaic covenant. Leviticus therefore remains Scripture for the Church without becoming the Church’s covenant law code.
That distinction matters because Leviticus itself does not present its commandments as an assortment of independent religious practices from which later readers may select whatever remains appealing. Its sacrifices belong to its priesthood. Its priesthood belongs to its sanctuary. Its purity regulations govern access to holy things and life around that sanctuary. Its festivals include prescribed sacrifices and operate within Israel’s sacred calendar. Its Sabbath years and Jubilee assume Israelite possession of the land according to tribal inheritance. Its blessings and curses concern Israel’s covenant life in that land. The individual commandments form parts of an integrated covenantal order.
Consequently, nobody today can simply reproduce the religion described in Leviticus. There is no functioning Levitical priesthood serving at the sanctuary prescribed by Torah, no altar upon which the commanded sacrifices are being offered, no Day of Atonement performed according to Leviticus 16, and no Israelite tribal distribution of Canaan capable of supporting the Jubilee legislation of Leviticus 25. Even practices that remain physically possible existed within that larger system. Eating unleavened bread is possible; observing the Feast of Unleavened Bread according to Torah involved considerably more than eating it. Avoiding pork is possible; keeping the purity system of Leviticus as an operating covenantal institution involved priests, sanctuary, sacrifices, purification procedures, and distinctions that cannot simply be reconstructed through dietary preference.
Modern Jewish practice necessarily developed under those changed historical circumstances. Rabbinic Judaism should therefore not be casually equated with the complete religious system practiced in the days of Moses, David, or Jesus. The destruction of the Second Temple in AD 70 removed the sanctuary around which enormous portions of Torah observance were organized. Without the temple, altar, and functioning sacrificial priesthood, Jewish communities developed ways of maintaining religious identity and practice under conditions in which substantial portions of the Torah could no longer be performed as written. Those adaptations have a long and complex history, but recognizing their existence is necessary if Christians are going to speak accurately about Torah observance. A modern practice derived from Torah is not necessarily the same thing as performing the commandment within the covenantal system in which Yahweh originally gave it.
This becomes particularly important in Christian movements that attempt to recover Torah observance. A Christian may choose not to eat pork, celebrate Passover, observe a Saturday Sabbath, wear particular garments, or adopt other practices associated with Jewish tradition. The problem begins when those choices are described as though the person were simply returning to biblical Torah observance. Torah did not consist of dietary restrictions and festivals detached from sacrifice, priesthood, sanctuary, land, and covenant. What can be reconstructed today is necessarily selective and adapted because the system described in the Pentateuch cannot presently be practiced in its entirety.
The New Testament does not solve that problem by instructing Christians to preserve whatever portions of the Mosaic system remain physically possible. It locates the decisive change in Christ and the new covenant. Hebrews argues that a change in priesthood necessarily entails “a change also of the law” (Hebrews 7:12). Jesus serves as priest according to a different order, and His sacrifice does not become another offering added to the recurring sacrifices of Leviticus. He offers Himself once. Hebrews therefore describes the old covenant as becoming obsolete in relation to the new (Hebrews 8:13) and presents the sacrifices as shadows incapable of accomplishing the final cleansing achieved through Christ (Hebrews 10:1–14). The disappearance of the Levitical system is not merely an unfortunate practical obstacle that Christians should overcome by approximating as much of it as possible. The New Testament identifies a covenantal transformation centered upon the person and work of Christ.
Acts 15 makes the covenantal point directly. When some believers insist that Gentile converts must be circumcised and required “to keep the law of Moses,” the apostles do not establish a program of progressive Torah observance. Peter points instead to hearts cleansed by faith and salvation through the grace of the Lord Jesus (Acts 15:5, 8–11).
Paul addresses the same issue repeatedly. Circumcision does not become a superior form of Christian devotion. When circumcision is received as a covenantal obligation necessary for justification, Paul warns that the person accepting it becomes “a debtor to do the whole law” (Galatians 5:3). His objection is not that circumcision is inherently wicked. The problem is placing oneself under a covenantal obligation from which Christ has brought His people into the freedom of the new covenant. Paul can therefore summarize the matter by saying, “For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love” (Galatians 5:6).
The same reasoning governs sacred days and food. Paul refuses to let eating, drinking, festivals, new moons, or Sabbaths become standards by which believers are judged because these are shadows whose reality is found in Christ (Colossians 2:16–17).
Romans 14 likewise allows differences over days and food without turning either practice into a measurement of faithfulness. Believers may act differently unto the Lord; they may not use those differences as grounds for despising or judging one another (Romans 14:5–6).
A Christian may therefore celebrate a biblical feast as an educational remembrance, cultural practice, family tradition, or opportunity to study the biblical story. A Christian may also abstain from pork for reasons of preference, health, conscience, or cultural identification. Such practices need not be condemned simply because they resemble practices found under the Mosaic covenant. They become theologically distorted when they are treated as covenantal obligations upon Christians, marks of superior holiness, necessary steps toward a more authentic Christianity, or standards by which the faithfulness of other believers is judged.
Paul’s own participation in Jewish practices does not establish such an obligation. Acts portrays Paul moving comfortably within Jewish settings and sometimes participating in Jewish customs. That is unsurprising for a Jewish apostle whose mission repeatedly brought him into synagogues and Jewish communities. Yet Paul explicitly refuses to turn his own cultural flexibility into covenantal necessity. He can live “as a Jew” among Jews while insisting that he himself is “not under the law” (1 Corinthians 9:20). His behavior must therefore be interpreted alongside his teaching rather than made to contradict it. Paul could participate in Jewish customs without teaching Gentile believers that Christian maturity required them to become Jews.
The more important question for Christian application is therefore not which visible portions of ancient Israel’s life can still be imitated. Leviticus itself repeatedly drives beneath ritual performance to the identity and character of Yahweh. Israel must be holy because Yahweh is holy. Workers must not be defrauded because He is Yahweh. The poor must not be exploited because He is Yahweh. The foreigner must be treated justly because He is Yahweh. Honest weights must be used because He is Yahweh. Sexual conduct matters because He is Yahweh. Worship must be ordered according to His command because He is Yahweh. The outward commandments belonged to Israel’s covenant, but the revelation of God contained within those commandments remains instructive for His people.
This provides a more responsible way to apply Leviticus. The command not to reap a field completely does not require a Christian without an Israelite farm to leave the corners of property unharvested. It reveals Yahweh’s concern that economic productivity leave room for generosity toward the poor and foreigner. The prohibition against dishonest weights does not require Christians to acquire ancient scales measured in shekels and gerahs. It reveals that commercial honesty belongs to holiness. The Jubilee does not authorize the Church to recreate Israel’s tribal land system, but it reveals limits Yahweh placed upon the ability of wealth and poverty to turn one Israelite’s temporary distress into another Israelite’s permanent advantage. The priestly regulations do not create a Christian Levitical priesthood, but they reveal the seriousness with which Yahweh regards those who minister in His name.
The sacrifices require the same movement from covenantal form to their place in the larger biblical revelation. Christians do not apply the burnt offering by finding an animal and an improvised altar. The sacrificial system teaches the seriousness of sin, the necessity of atonement, the costliness of approaching a holy God, and the provision God Himself makes for His people. Those categories reach their fulfillment in Christ. Hebrews does not encourage believers to reproduce the sacrifices devotionally; it teaches them to understand the sufficiency of the sacrifice to which those repeated offerings ultimately give way.
The distinction between clean and unclean likewise remains theologically instructive without becoming a Christian dietary code. Jesus teaches that food entering the body does not produce the moral defilement that proceeds from the heart (Mark 7:14–23), and Acts 10 uses formerly unclean animals within Peter’s vision as God prepares him to receive Gentiles without treating them as defiled outsiders. The purity system nevertheless teaches readers of Scripture to understand the incompatibility between uncleanness and the presence of the holy God, which in turn illuminates the New Testament’s language of cleansing and sanctification.
Application therefore moves through Christ and the new covenant rather than around them. Christians ask what a Levitical command meant within Israel’s covenant, what it reveals about Yahweh and His relationship with His people, how that command relates to the larger biblical story, whether and how the New Testament takes up its categories, and what faithful life under the new covenant looks like in light of that revelation. This approach neither discards Leviticus nor quietly places Christians back beneath Sinai.
Application also directs attention toward the inward person in a way that selective external observance can obscure. Avoiding pork, keeping a festival, wearing a particular garment, or adopting Hebrew terminology is immediately visible and may carry personal or cultural meaning, but none by itself demonstrates the transformation Scripture demands. A person can maintain such practices while remaining enslaved to greed, sexual immorality, hatred, dishonesty, addiction, pride, violence, or exploitation. Leviticus itself gives no basis for making those matters secondary, because its holiness commands encompass the treatment of neighbors, the vulnerable, workers, foreigners, families, and the poor alongside its regulations for sanctuary and food.
The new covenant intensifies rather than diminishes that concern for the person. Jesus identifies evil as proceeding from the heart (Mark 7:20–23). Paul describes the fruit of the Spirit in terms such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22–23), and he summarizes the fulfillment of the law with Leviticus 19:18: “You shall love your neighbor as yourself” (Galatians 5:14). Movement away from the Mosaic covenant is therefore not movement away from holiness; it locates holiness within the life produced by union with Christ and the work of the Spirit rather than within membership in Israel’s covenantal order.
Christians therefore do not honor Leviticus by pretending to be ancient Israelites, nor by leaving Sinai with nothing learned because its institutions no longer govern God’s people. They read it from within the fulfillment announced by the New Testament. Its sacrifices deepen their understanding of Christ’s sacrifice; its priesthood clarifies His priesthood; its purity laws illuminate cleansing and holiness; its ethical commands reveal the character of the God who cares about justice, sexuality, truthfulness, mercy, worship, and treatment of the vulnerable. Its sacred calendar shows that Israel’s time belonged to Yahweh, its Sabbath years and Jubilee that land, wealth, and people were never outside His claim, and its covenant curses and promises the seriousness of rebellion and the faithfulness of the God who remembers His covenant.
One reason Christians struggle at this point is that we often want a rule that can be applied before we have interpreted the passage. The familiar division of the Mosaic law into moral, ceremonial, and civil categories can be useful as theological shorthand, but Leviticus itself does not label its commandments that way. A single chapter may place worship, sexual conduct, agriculture, justice, clothing, wages, and care for foreigners beside one another. The categories can describe genuine differences in function, but they cannot replace the work of reading each command in its literary and covenantal setting.
The question is therefore not whether a command sounds moral to us. We ask who received it, what institution or relationship it regulated, what reason the text gives for it, whether the command reaches beyond Israel in the biblical story, and how later Scripture treats the same subject. Leviticus 18 gives an obvious example. Its sexual prohibitions cannot be dismissed as sanctuary ritual because Yahweh says the nations were defiled by these practices before Israel possessed the land, and the New Testament independently reaffirms the central sexual boundaries. The conclusion arises from the text and its canonical development rather than from placing a verse into a category by instinct.
Civil penalties require the same care. Leviticus can identify an act as genuinely evil while prescribing a judicial response that belongs to Israel as a covenant nation. The Church is not that nation. First Corinthians 5 is especially instructive because Paul confronts a sexual relationship prohibited in Leviticus, judges the conduct to remain immoral, and nevertheless commands ecclesial discipline rather than Israel’s civil penalty. Moral continuity does not require administrative continuity.
That distinction prevents two opposite abuses. Christians should not appeal to Israel’s penalties as though the Church had inherited the authority of the Mosaic state, but neither should the disappearance of those penalties be used to argue that the underlying conduct has become morally acceptable. The New Testament gives the Church its own forms of authority: teaching, correction, discipline, restoration, and, when necessary, exclusion from fellowship. The sword belongs to civil government, not to the Church as Church (Romans 13:1–4).
The priesthood teaches something similar. Christians do not appoint descendants of Aaron, inspect their bodies according to Leviticus 21, or reserve sacrificial portions for them. Yet Leviticus’s priestly legislation teaches the seriousness of representing a holy God, the danger of treating sacred service casually, and the necessity of an appointed mediator. Hebrews does not preserve Aaron’s priesthood for Christians; it uses that priesthood to explain why Christ’s superior and permanent priesthood matters. The proper Christian response is therefore not to imitate Aaron but to understand more fully the priest to whom Aaron’s ministry gives way.
The same is true of atonement. A Christian does not “apply” Leviticus 16 by constructing a reduced Day of Atonement ceremony. Hebrews teaches us to recognize both the reality and the limitation of the Levitical rite. The annual ceremony truly purified Israel’s sanctuary according to the covenant Yahweh established, but its repetition testified that it was not the final cleansing of the conscience. Christ’s once-for-all offering is not a more efficient version of Aaron’s annual work. It belongs to the new covenant reality toward which the old sanctuary order could not finally bring its worshipers (Hebrews 9:6–14; 10:1–14).
This means Leviticus should deepen Christian confidence rather than produce nostalgia for the shadows. The worshiper in Leviticus needed an altar, an acceptable sacrifice, an officiating priest, and the procedures Yahweh appointed. Christians draw near through Christ because He is not one more component within that system. His priesthood, sacrifice, and access accomplish what the repeated Levitical order could not complete. Returning to the shadows as though they offered a higher form of spirituality misunderstands the very institutions being admired.
Holiness, however, does not disappear when those institutions do. Peter quotes Leviticus directly: “You shall be holy; for I am holy” (1 Peter 1:16). His use of the command is revealing. He does not tell Gentile Christians to become ritually Israelite. He calls them to holiness “in all of your behavior” because the God who called them is holy (1 Peter 1:15). The covenantal forms have changed, but God’s character has not.
Leviticus 19 makes that Christian application concrete before we ever leave Torah. Holiness reaches parents, workers, poor people, disabled people, judges, neighbors, foreigners, merchants, and enemies within the community. Jesus and the apostles repeatedly draw upon this chapter because “love your neighbor as yourself” is not an escape from detailed obedience. It is a summary of conduct that seeks another person’s good. A Christian who speaks enthusiastically about holiness while cheating employees, nursing grudges, slandering neighbors, showing favoritism, or exploiting vulnerable people has missed the kind of holiness Leviticus itself describes.
The land laws also teach without becoming a blueprint for a modern nation. Israel’s land was a covenant gift distributed according to tribal inheritance. Sabbath years and Jubilee operated within that particular arrangement. Christians cannot reproduce Jubilee merely by choosing a contemporary economic policy and attaching Leviticus 25 to it. Yet the chapter still confronts assumptions about absolute ownership. “The land is mine,” Yahweh says, and Israel is to treat property, debt, poverty, and servitude under the reality that both land and people ultimately belong to Him (Leviticus 25:23, 42, 55).
That principle reaches Christians through a different covenantal economy. The New Testament does not command a fifty-year restoration of ancestral parcels, but it repeatedly treats possessions as resources entrusted by God and commands generosity toward those in need. Believers are told to work so that they may have something to share, to remember the poor, to practice hospitality, and to give willingly rather than under compulsion (Ephesians 4:28; Galatians 2:10; Romans 12:13; 2 Corinthians 9:7). Leviticus does not supply the Church with an economic constitution, but it leaves no room for imagining that redemption concerns the soul while money and property remain outside God’s claim.
Sabbath and sacred time require similar restraint. Leviticus 23 teaches Israel to order its year around Yahweh’s acts and appointments. Christians learn from the pattern that time itself belongs to God and that worship requires remembering what He has done. But Colossians 2:16–17 and Romans 14 prevent the Mosaic calendar from becoming a universal test of Christian obedience. The lesson is not that sacred remembrance was foolish; it is that the calendar belonged to a covenant whose shadows find their substance in Christ.
Tithes should be handled the same way. Leviticus 27 identifies Israel’s tithe as holy to Yahweh within an agricultural, Levitical, and land-based covenant system. The New Testament plainly commands Christians to support gospel ministry and care for those in need, but its ordinary language is willing, generous, proportionate giving rather than reenactment of Israel’s complete tithing structure (1 Corinthians 9:13–14; 16:1–2; 2 Corinthians 8–9). A Christian may use ten percent as a personal discipline, but Scripture does not authorize turning that chosen benchmark into the Mosaic tithe and then judging every believer by it.
Even the purity laws remain useful once we stop trying to convert them into Christian hygiene rules. They teach readers to distinguish holiness from commonness, clean from unclean, and moral guilt from ritual condition. They show how thoroughly life around Yahweh’s dwelling was ordered by His presence. The New Testament changes the covenantal operation of those distinctions, but it continues to use their vocabulary. Believers are washed, sanctified, cleansed, and called to separate themselves from defilement. Those words carry more weight when Leviticus has taught us the world from which they come.
Leviticus also trains Christians not to confuse access to God with casualness toward God. Hebrews gives believers astonishing language: we may draw near with boldness. That boldness does not mean God has become less holy. It means the way of approach has been decisively opened through Christ. The Christian possesses greater access than the ordinary Israelite and even greater access than the Aaronic high priest enjoyed under the old covenant, but that privilege rests upon a greater priest and a greater sacrifice, not upon diminished holiness.
The practical habit Leviticus should produce is therefore careful reading before immediate application. When a Christian encounters a command, the first question need not be, “Do I have to do this?” We can first ask what the command taught Israel about Yahweh, His presence, His covenant, human sin, holiness, justice, worship, life, and neighbor. We can then ask what happened to that institution or moral concern as the biblical story moved through the prophets, Christ, and the apostles. Only after those questions are answered are we ready to say what faithful Christian obedience looks like.
That method is slower than extracting a principle from every verse, but it protects Scripture from being made to say whatever the reader already believes. It also allows passages with no direct modern equivalent to remain profitable. A Christian may never need to know how to evaluate a house with a spreading mark, calculate the redemption price of a field before Jubilee, or determine which portion of a purification offering belongs to a priest. Those laws still reveal the ordered covenantal world Yahweh created around His presence and give depth to the language later Scripture uses to announce what Christ has accomplished.
The result is not less application but better application. Leviticus teaches Christians to take sin seriously without inventing our own means of atonement, to value access to God without treating Him casually, to pursue holiness without confusing holiness with eccentricity, to care for neighbors and vulnerable people without detaching justice from truth, to regard bodies and sexuality as belonging to God, to hold possessions as stewards, and to recognize that worship must be offered on God’s terms rather than ours.
The Christian application of Leviticus is consequently neither imitation nor dismissal. Christians ask what its commands meant within Israel’s covenant, what they reveal about Yahweh and His relationship with His people, how they relate to the larger biblical story and are taken up in the New Testament, and what faithful life under the new covenant looks like in light of that revelation. The goal is not to make a Christian’s life look more ancient, but to understand more clearly the holiness of the God revealed in Leviticus and, through Christ, increasingly to become a people whose lives reflect His character.
Scripture Index Genesis 1:26-27 234; 1:27 97; 1:28 95; 2:2-3 195; 2:20 150; 2:23-24 150; 2:24 120, 148; 3:8 1, 224; 3:24 2; 4:3-4 15; 4:3-5 190; 4:6-7 16; 4:10 140; 4:16 2; 8:1 229; 8:20-21 2, 9; 9:4 139; 9:4-6 140; 9:5-6 208; 9:6 234; 12:7-8 2; 15:13-14 1; 17:3 72; 17:12 96; 19:29 229; 22:13 10; 23:2-20 179; 28:16-17 2; 28:20-22 233; 32:13 16; 35:22 146; 43:11 16; 50:1-14 179 Exodus 2:24 229; 3:6-8 1; 10:25-26 10; 12:22 112; 12:26-27 196; 12:33-39 197; 13:1-2 236; 19:4 1, 90; 19:5-6 90; 19:10-24 2; 20:4-6 76; 20:7 208; 20:8-12 157; 21:16 219; 21:18-19 209; 21:20 219; 21:23-25 209; 22:1-4 44; 22:7-15 46; 22:21 165; 23:2-6 160; 24:3-11 68; 24:4-8 10; 24:5 24; 24:8 141; 24:9-11 23, 76; 25:8 2; 25:31-40 205; 26:1 2; 28:1 77; 28:2 60; 28:29 60; 29:9 63; 29:35-37 63; 29:38-42 19, 70; 29:38-46 53; 30:17-21 60; 32:1-8 3; 32:4-6 138; 32:5 76; 32:9-14 3; 33:3 3; 33:11 4; 33:15 3; 34:6-7 3; 34:29-35 4; 40:34-35 4, 71, 241 SCRIPTURE INDEX Leviticus 1:1 6, 241; 1:2-3 7; 1:3 7; 1:4 8; 1:9 8; 1:13 9; 1:14 9; 1:17 9; 2:1 15; 2:2-3 16; 2:4-10 17; 2:11-12 17; 2:13 18; 2:14-16 18; 3:1 21; 3:3-4 21; 3:5 21; 3:9 22; 3:17 22; 4:3 30; 4:11-12 31; 4:13-14 31; 4:20 31; 4:22-23 32; 4:26 32; 4:31 32; 4:35 32; 5:1 37, 42; 5:1-13 37, 42; 5:2 38; 5:3 38; 5:4 38, 39; 5:5-6 39; 5:7 9; 5:7-10 40; 5:11-13 40; 5:14 43; 5:14-6 43, 49; 5:15 44; 5:15-16 43; 5:17-19 44; 6:2-5 45; 6:6-7 47; 6:8 51; 6:8-7 51; 6:9 51; 6:10-11 51; 6:12-13 52; 6:13 72; 6:14-18 17; 6:16 53; 6:17 53; 6:23 53; 6:24-30 80; 6:25-26 54; 6:27-28 54; 6:30 54; 7:1-6 54; 7:8-10 54; 7:12 55; 7:15-18 22, 55; 7:16 25; 7:19-21 26, 56; 7:22-27 56; 7:28-34 23; 7:28-36 56; 7:37-38 58; 8:1-3 59; 8:5 59; 8:6 59; 8:10-12 60; 8:13 61; 8:14-15 61; 8:17 62; 8:18-21 62; 8:22-24 62; 8:23-24 113; 8:29-30 63; 8:33 63; 8:33-35 64; 9:2 67; 9:3-4 67; 9:4 68; 9:5 68; 9:6 68; 9:7 69; 9:10 69; 9:12-14 69; 9:15 69; 9:16 69; 9:17 70; 9:18-21 70; 9:18-24 24; 9:22 70; 9:23 71; 9:24 52, 71, 72, 75; 10:1-3 75, 179; 10:3 77, 192, 242; 10:4 78; 10:5 78; 10:6 106; 10:7 78; 10:8-11 79; 10:10-11 30, 85, 242; 10:19-20 80; 11:2 85; 11:8 85; 11:12 86; 11:24 87; 11:36-38 89; 11:39 89; 11:44-45 86, 89; 11:45 244; 11:46-47 90; 12:2 95; 12:3 96; 12:4 96; 12:5 97; 12:6 97; 12:7 97; 12:8 9, 40, 98; 13:2 103; 13:3 103; 13:4-8 104; 13:9-11 104; 13:12-13 104; 13:14-17 104; 13:18-28 104; 13:29-37 105; 13:38-39 105; 13:40-41 105; 13:42-44 105; 13:45-46 106; 13:46 111; 13:47-48 107; 13:50-55 108; 13:56-58 108; 13:59 108; 14:2-3 111; 14:3 111; 14:4 112; 14:5-7 112; 14:8 112; 14:9 113; 14:10 113; 14:11 113; 14:12 113; 14:14 113; 14:14-18 62; 14:15-18 114; 14:19-20 114; 14:21-22 114; 14:23-32 114; 14:34 115; 14:35 115; 14:36 115; 14:37-42 115; 14:45 116; 14:48 116; 14:49-53 116; 14:53 116; 14:54-57 117; 15:2 119; 15:4-7 119; 15:8-10 119; 15:11-12 119; 15:13-15 120; 15:16 120; 15:19-23 121; 15:25-27 121; 15:28-30 121; 15:31 123, 124, 127, 243; 16:1 127; 16:2 127; 16:3-4 128; 16:5 128; 16:6 128; 16:7-8 128; 16:9-10 128; 16:12-13 129; 16:14 129; 16:16 33, 123, 129; 16:17 129; 16:18-19 130; 16:20-22 128; 16:21 130, 243; 16:22 130; 16:23-24 131; 16:26 131; 16:27-28 131; 16:29 131; 16:30 133; 16:31 131; 16:32-33 131; 16:34 132; 17:3-4 137; 17:5 137; 17:6 137; 17:8-9 138; 17:10 138; 17:11 22, 100, 139, 142; 17:12 140; 17:13 140; 17:15 140; 17:16 140; 18:2 145; 18:3 145; 18:4 145; 18:5 146; 18:6 146; 18:7 146; 18:8 146; 18:9-16 147; 18:16 147; 18:17 147; 18:19 121, 147; 18:20 148; 18:21 148, 169, 208; 18:22 148, 149; 18:23 150; 18:24 150; 18:24-30 149; 18:25 150; 18:26 151; 18:27 151; 18:28 151; 18:30 154; 19:2 157, 244; 19:3 157; 19:4 158; 19:5-8 158; 19:9 158; 19:10 158; 19:11 159; 19:11-12 45; 19:12 39, 159, 208; 19:13 45, 159; 19:14 159; 19:15 160; 19:16 160; 19:17 160; 19:18 161, 162, 166, 244, 257; 19:19 162; 19:20-22 162; 19:26 163; 19:27-28 163; 19:28 163; 19:29 163; 19:30 164; 19:32 164; 19:33-34 164, 244; 19:35-36 165; 19:36 165; 19:37 165; 20:2 169; 20:3 169; 20:4-5 170; 20:5 170; 20:6 170; 20:7-8 170; 20:9 170; 20:10 171; 20:11 171; 20:12 171; 20:13 171; 20:15-16 172; 20:17 172; 20:18 172; 20:19-21 172; 20:22 173; 20:23 173; 20:24 173; 20:25 173; 20:27 174; 21:1 177; 21:1-3 177; 21:5 177; 21:6 18, 177; 21:7 178; 21:8 178; 21:9 178; 21:10 178; 21:10-12 78; 21:11 178, 180; 21:12 178; 21:13 178; 21:14-15 178; 21:15 180; 21:17 178; 21:18-20 178; 21:21 178; 21:22 179; 21:23 179; 21:24 184; 22:2 185; 22:3 185; 22:4-5 186; 22:7 186; 22:8 186; 22:9 186; 22:10 186; 22:11 186; 22:12 187; 22:13 187; 22:14 187; 22:16 187; 22:18 187; 22:19 187; 22:20 187; 22:21 187; 22:22 188; 22:23 188; 22:24 188; 22:25 188; 22:27 189; 22:28 189; 22:30 189; 22:31-32 192; 22:32 208; 22:32-33 193; 23:2 195, 245; 23:3 195; 23:5 196; 23:6 196; 23:7-8 196; 23:10 197; 23:11 197; 23:12-13 197; 23:14 197; 23:15-16 198; 23:17 198; 23:18-19 198; 23:20 198; 23:22 199; 23:24 199; 23:27 199; 23:28 199; 23:30 199; 23:32 199; 23:34 200; 23:35-36 200; 23:37-38 202; 23:39 200; 23:40 200; 23:42 200; 23:43 200, 245; 23:44 203; 24:2 205; 24:3 205; 24:4 205; 24:5 206; 24:6 206; 24:7 16, 206; 24:8 206; 24:9 206; 24:10 207; 24:11 207; 24:12 207; 24:14 207; 24:15-16 208; 24:16 208; 24:17 208; 24:18 208; 24:19-20 209; 24:21 210; 24:22 210; 24:23 210; 25:2 213; 25:4 213; 25:5 213; 25:6-7 213; 25:8 214; 25:9 214; 25:10 214; 25:12 214; 25:15 214; 25:16 214; 25:17 215; 25:19 215; 25:20 215; 25:21 215; 25:22 215; 25:23 216, 220, 245, 259; 25:24 216; 25:25 216; 25:26-27 217; 25:28 217; 25:29-30 217; 25:31 217; 25:33 217; 25:34 217; 25:35 217; 25:36 217; 25:37 217; 25:38 218; 25:39-40 218; 25:41 218; 25:42 218, 245; 25:43 218; 25:44-46 218, 219; 25:47 219; 25:48 220; 25:49 220; 25:50-52 220; 25:53 220; 25:54 220; 25:55 220; 26:1 223; 26:1-2 223; 26:3 223; 26:4-12 223; 26:5 224; 26:6 224; 26:7-8 224; 26:9 224; 26:11-12 224, 246; 26:13 225; 26:14 225; 26:14-15 225; 26:16-17 225; 26:18 225; 26:19-20 225; 26:21-22 225; 26:25 225; 26:25-26 225; 26:29 226; 26:30 226; 26:31 226; 26:32-33 226; 26:34 226, 246; 26:34-35 216; 26:36-37 228; 26:39 228; 26:40 39, 228; 26:40-42 230; 26:41 228; 26:42 228, 246; 26:43 229; 26:44 229; 26:45 230; 26:46 232; 27:2 233; 27:3-7 233; 27:8 234; 27:9 234; 27:10 234; 27:11-13 234; 27:14-15 235; 27:16-18 235; 27:19 235; 27:20-21 235; 27:22-24 235; 27:25 235; 27:27 236; 27:30 238; 27:31 238; 27:32-33 238; 27:34 239, 250 Numbers 5:1-3 106; 5:5-7 39; 6:24-26 70; 6:27 70; 12:1-10 107; 14:5 72; 15:27-31 29; 16:3 60; 16:5 77; 18:8-19 55; 18:8-24 17; 18:19 18; 18:21 55; 18:21-32 238; 20:12 193; 20:25-28 184; 27:1-11 97; 28:2 18; 28:3-8 19; 30:2 237 LEVITICUS Deuteronomy 5:12-15 196; 6:5 161; 8:11-18 201; 9:4-6 151, 173; 10:9 17; 10:16 228; 10:18-19 165; 10:20 39; 12:5-14 138; 12:6-7 24; 12:15-16 138; 12:19 56; 14:2 90; 14:22-29 238; 17:6-7 208; 17:18-19 32; 19:15 37; 19:16-21 38; 19:21 209; 22:1-3 46; 23:10-11 120; 23:14 120; 23:15-16 219; 23:21-23 237; 24:14-15 159; 25:5-10 147; 26:5-10 18; 30:6 228; 34:8 179 Joshua 7:11 31 Judges 11:30-40 39, 237 Ruth 2:2-3 159; 2:8-16 159 1 Samuel 1:11 233; 2:17 55; 13:8-14 64; 14:24-45 39; 15:15 47; 15:22 47; 21:1-6 206 2 Samuel 6:1-7 77; 6:17-19 24 1 Kings 8:62-64 19; 8:62-66 24; 18:28 163; 18:38 71; 18:39 71 2 Kings 5:20-27 107; 6:28-29 226; 21:2-9 151; 23:10 148 1 Chronicles 15:13 77 2 Chronicles 7:1-2 71; 7:3 71; 13:5 18; 26:16-21 64, 107; 36:20-21 216; 36:21 227, 246 Nehemiah 5:1-13 218; 8:13-18 201 Psalm 15:1 4; 19:12-13 34; 24:1 216; 24:3-5 4; 50:8-13 18, 188; 50:9-13 8; 51:4 45; 51:7 112; 51:17 11; 51:19 11; 103:12 130; 107:22 25; 116:12-18 25; 133:2 61 Proverbs 11:1 165; 14:25 38; 16:8 46; 16:28 160 Ecclesiastes 5:2 39; 5:4 39; 5:4-5 237 Isaiah 1:11-17 11, 19, 190; 6:5 5; 53:6 130; 61:1 214; 61:1-2 221; 65:2-5 91 SCRIPTURE INDEX