Leviticus 26:46 · Bible study
Leviticus 26:46 Commentary: Seal of the Sinai Covenant
Hebrew · 9 what the commentators say
Meaning in one sentence
Leviticus 26:46 closes the law of holiness, affirming the divine origin and covenantal nature of the statutes given at Sinai through Moses.
Research Summary
- Meaning: A colophon declaring that the statutes, judgments, and laws come from Yahweh, given at Sinai through Moses.
- Key words: Chuqqim (statutes), mishpatim (judgments), torot (laws); all three emphasize divine authority and covenantal structure.
- Main debate: Whether the verse concludes only chapter 26 or the entire book (some see chapter 27 as an appendix).
- Theological theme: God’s law as the bond of relationship between the covenant Lord and His chosen people, with Moses as mediator.
- Best use: As a sermon or study conclusion that underscores the divine origin of Scripture and the relational nature of God’s commands.
Translation Comparison
BSB Berean Standard Bible 2020
These are the statutes, ordinances, and laws that the LORD established between Himself and the Israelites through Moses on Mount Sinai.
WEB World English Bible 2000
These are the statutes, ordinances, and laws, which Yahweh made between him and the children of Israel in Mount Sinai by Moses.
KJV King James Version 1769
These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses.
ASV American Standard Version 1901
These are the statutes and ordinances and laws, which Jehovah made between him and the children of Israel in mount Sinai by Moses.
YLT Young's Literal Translation 1898
These are the statutes, and the judgments, and the laws, which Jehovah hath given between Him and the sons of Israel, in mount Sinai, by the hand of Moses.
Darby Darby Bible 1890
These are the statutes and ordinances and laws which Jehovah made between him and the children of Israel in mount Sinai, by the hand of Moses.
Translations in other languages (10 available)
Estos son los decretos, derechos y leyes que estableció Jehová entre sí y los hijos de Israel en el monte de Sinaí por mano de Moisés.
Estes são os decretos, regulamentos e leis que estabeleceu o SENHOR entre si e os filhos de Israel no monte Sinai por meio de Moisés.
Tels sont les statuts, les ordonnances et les lois, que l’ Éternel établit entre lui et les enfants d’ Israël, sur la montagne de Sinaï, par Moïse.
Dies sind die Satzungen und Rechte und Gesetze, die der HERR zwischen ihm selbst und den Kindern Israel gestellt hat auf dem Berge Sinai durch die Hand Mose' s.
Dit zijn die inzettingen, en die rechten, en die wetten, welke de HEERE gegeven heeft, tussen Zich en tussen de kinderen Israels, op den berg Sinai, door de hand van Mozes.
Tali sono gli statuti, le prescrizioni e le leggi che l’Eterno stabilì fra sé e i figliuoli d’Israele, sul monte Sinai, per mezzo di Mosè.
Teć są ustawy i sądy i prawa, które postanowił Pan między sobą, i między syny Izraelskimi na górze Synaj przez Mojżesza.
Вот постановления и определения и законы, которые постановил Господь между Собою и между сынами Израилевыми на горе Синае, чрез Моисея.
這些 律例、典章，和法度 是 耶和華 與 以色列 人 在西奈 山 藉著 摩西 立的。
These are the rules, decisions, and laws, which the Lord made between himself and the children of Israel in Mount Sinai, by the hand of Moses.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 26:46
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse is a colophon, a formal conclusion. Adam Clarke calls it “the proper concluding verse of the whole book.” The Cambridge Bible notes that the wording “shews that the v. forms the conclusion not merely of this ch. but of the whole ‘Law of Holiness’” (chapters 17, 26). Gill’s Exposition extends the reference to “all the preceding chapters in this book… whether ceremonial, moral, or judicial.” Keil and Delitzsch similarly see it as “the close of the entire book,” or more precisely, of the covenant legislation running from Exodus 25 onward. Wesley adds a pastoral note: the laws are “between him and the children of Israel,” so the relationship is more covenant than command, God “draws them with the cords of a man.” Together, these voices confirm that Leviticus 26:46 seals the revelation as Yahweh’s own, given at Sinai through Moses, binding God and people in a lasting bond.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse is a formal conclusion to a major section of Leviticus, affirming that the statutes, judgments, and laws come from Yahweh, given at Sinai through Moses.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Function of the verse | It is a colophon that summarizes and seals the preceding legal material, emphasizing divine origin and covenantal context. | Some commentators (e.g., Clarke) argue it originally concluded the whole book of Leviticus, with chapter 27 added later; others see it as closing only the Law of Holiness (chapters 17, 26), with chapter 27 as an original part of the book. |
| The threefold classification of law | The three Hebrew terms together cover the whole range of divine instruction, moral, ceremonial, and civil. | There is disagreement among traditions over whether the terms represent distinct categories or are essentially synonymous. Jewish commentators often distinguish them, while Christian interpreters sometimes treat them as a literary device for completeness. |
| Moses’ role | Moses is the human mediator through whom the law was given; his authority is acknowledged by all traditions. | Conservative traditions affirm Mosaic authorship of the entire Pentateuch, while critical scholarship sees Moses as a foundational figure whose traditions were later compiled and edited. |
Historical & Cultural Context
Leviticus is set at Mount Sinai, where Israel has camped since Exodus 19. The book’s instructions, on sacrifice, purity, priesthood, and holy living, are part of the covenant made between Yahweh and the nation. This verse gathers the material under three Hebrew terms: chuqqim (statutes, prescribed limits), mishpatim (judgments, ordinances that order community life), and torot (laws or instructions, a plural form of torah). The threefold grouping mirrors other colophons (Leviticus 7:38, 27:34; Deuteronomy 6:1) and signals completeness: every kind of divine directive is included.
The phrase “between him and the children of Israel” underscores the covenantal framework. These laws are not abstract rules but the terms of a relationship. The Targums (Aramaic paraphrases) render it “between his Word and the children of Israel,” highlighting that the covenant is mediated through divine speech. The location “in Mount Sinai” ties the giving of this law directly to the foundational revelation at the mountain where God appeared in fire and cloud. The final phrase “by the hand of Moses” affirms Moses’ unique role as mediator, the one who received the law on behalf of the people and delivered it to them.
Chronologically, chapter 26 has just listed blessings for obedience and curses for disobedience, ending with a promise of restoration after exile (verses 40, 45). Verse 46 then steps back to stamp the entire section with its source and authority. It functions as a hinge between the law’s demands and the appendix-like chapter 27, which deals with vows and tithes. Some scholars, including Adam Clarke, suggest chapter 27 may have been a later addition, making this verse the book’s original conclusion.
Textual Notes
The consulted sources note no significant textual variants for this verse. The wording is stable across ancient versions (LXX, Syriac, Vulgate) and Hebrew manuscripts. The Targums (Onkelos and Jonathan) paraphrase “between him” as “between his Word,” but this is interpretative, not a textual variant. The verse is widely regarded as original to the book.
Reception History
In Jewish tradition, Leviticus 26:46 is read as the conclusion of the section known as the Law of Holiness ( Qedoshim ), confirming that all preceding commands were given at Sinai through Moses. Rabbinic interpretation often cites the verse to emphasize that the entire Torah, not just the Ten Commandments, originated at Sinai. In Christian tradition, the verse has been used to affirm the authority of the Mosaic law as a preparation for Christ (Galatians 3:24). Matthew Henry and Wesley both highlight the covenantal intimacy implied by “between him and the children of Israel,” seeing it as an expression of God’s grace in binding Himself to a people. Later commentators like Keil and Delitzsch treat the verse as the literary seal of the Sinai legislation, underlining its unity and completeness. The verse appears as a liturgical marker in some lectionaries, indicating the end of a reading from Leviticus.
Preaching This Verse
Three-point outline
- God speaks in many forms. “Statutes, judgments, laws”, the Hebrew terms cover different aspects of divine instruction: prescribed boundaries (choq), community rulings (mishpat), and teaching (torah). Together they remind us that God’s guidance is comprehensive, addressing every part of life.
- God binds Himself to His people. The laws were made “between him and the children of Israel.” This is not a distant monarch issuing decrees; it is a covenant Lord entering into relationship. The law was the bond of communion.
- God works through human mediators. “By the hand of Moses” appears often in the Pentateuch (Leviticus 8:36; Numbers 4:37). Moses stands between God and Israel, a type of the ultimate Mediator who would come (1 Timothy 2:5).
Five-point outline
- The verse seals the book, a formal signature on the covenant document.
- The three terms for law show that God’s will touches every sphere: religious, social, personal.
- The preposition “between” emphasizes that the law is relational, not merely regulatory.
- The mention of Sinai anchors the revelation in history; faith is not a feeling but a response to what God actually said.
- Moses’ role as mediator points forward to Christ, who perfectly fulfills and embodies the law.
Illustration hooks
- A signed contract: the parties agree to terms, and the signatures seal the agreement. This verse is like the signatures that make a covenant binding.
- A teacher handing a syllabus to a new class: the syllabus outlines expectations, but the teacher’s presence and personal investment turn rules into relationship.
- A marriage license: the law provides the framework, but the “between him and her” is what gives it life.
Questions your congregation is asking
- How does this Old Testament conclusion apply to Christians today? Is the law still our teacher?
- If the law was given “between” God and Israel, what does that say about God’s faithfulness when we break the terms?
- Why does the verse list three categories? Are they different or just repetition?
Leading a Discussion
This verse does not contain complicated arguments or deep mysteries. Its power is in its finality: it closes a section of Scripture and reminds us where these laws come from. Use the questions below to help your group see the verse as a seal of God’s covenant and an invitation to trust His instructions.
Discussion questions
- What three Hebrew terms are used for the laws? Why do you think the writer used three different words instead of one?
- The verse says these laws were made “between” God and Israel. How does that change the way we read the law, not as burdens but as a relationship?
- Why is it important that this happened “in Mount Sinai”? What does the location tell us about the authority of these commands?
- Moses is named as the mediator. What does his role teach us about how God communicates with His people?
- How does the promise of restoration in verses 40, 45 prepare us to hear this concluding statement? Does the hope of mercy affect how we view the law?
- Compare this verse with Leviticus 27:34. Both are similar endings. Why do you think the book has two conclusions? What does that tell us about how Scripture was compiled?
- If God’s law is “between” Him and His people, what should be our posture toward it today, especially if we are no longer under the Old Covenant?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 7:38 | which Yahweh commanded Moses in Mount Sinai in the day that he commanded the children of Israel to offer their offerings to Yahweh, in the wilderness of Sinai. |
| Leviticus 8:36 | Aaron and his sons did all the things which Yahweh commanded by Moses. |
| Leviticus 25:1 | Yahweh said to Moses on Mount Sinai, |
| Leviticus 27:34 | These are the commandments which Yahweh commanded Moses for the children of Israel on Mount Sinai. |
| Numbers 4:37 | These are those who were counted of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of Yahweh by Moses. |
| Deuteronomy 6:1 | Now these are the commandments, the statutes, and the ordinances, which Yahweh your God commanded to teach you, that you might do them in the land that you go over to possess; |
| Deuteronomy 12:1 | These are the statutes and the ordinances which you shall observe to do in the land which Yahweh, the God of your fathers, has given you to possess all the days that you live on the earth. |
| Deuteronomy 13:4 | You shall walk after Yahweh your God, fear him, keep his commandments, and obey his voice. You shall serve him, and cling to him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator observes that the phrase "the statutes and judgements and laws" signals this verse concludes the entire Law of Holiness section, not just the chapter. The wording itself marks the end of a major textual division.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that these laws represent a formal covenant between God and Israel, established at Mount Sinai through Moses as mediator. The laws are not merely commands but a binding agreement made directly between the Lord and His people.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the three terms "statutes, judgments, and laws" encompass the ceremonial, moral, and judicial aspects of the Law. He draws attention to the Targums' paraphrase "between his Word and the children of Israel," emphasizing that the covenant was mediated through the divine Word and delivered by Moses at Mount Sinai.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that some scholars believe these closing laws were added as an appendix for people who, moved by the promises and warnings of the previous chapter, resolved to dedicate themselves and their possessions to God. The passage thus marks a voluntary response rather than a direct continuation.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch see this verse as closing not just Leviticus but the whole covenant legislation given from Exodus 25 onward. The mention of Mount Sinai deliberately ties it back to Leviticus 25, marking the end of that entire legal corpus.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry marvels at the riches of God's mercy toward a people who obstinately resist judgment until reduced to the last extremity. Even then, if they confess and humble themselves, God will remember His covenant and not cast them away entirely. Prisoners of hope may still turn back to Him.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that the laws given to Israel function as a covenant, not mere commands, keeping communion alive between God and His people. God shows both authority and favor by giving them, while Israel's obedience expresses holy fear and love. The law becomes a relational bond, drawing them gently.