American King James Version - AKJV - 1999
Leviticus 22
1
And the LORD spoke to Moses, saying,
2
Speak to Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow to me: I am the LORD.
Reference
Holy
Exodus 28:38
Leviticus 22:32
Numbers 18:32
References Lord
Deuteronomy 15:19
Leviticus 18:21
Exodus 13:12
Leviticus 19:12
3
Say to them, Whoever he be of all your seed among your generations, that goes to the holy things, which the children of Israel hallow to the LORD, having his uncleanness on him, that soul shall be cut off from my presence: I am the LORD.
4
What man soever of the seed of Aaron is a leper, or has a running issue; he shall not eat of the holy things, until he be clean. And whoever touches any thing that is unclean by the dead, or a man whose seed goes from him;
Reference
5
Or whoever touches any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatever uncleanness he has;
Reference
6
The soul which has touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
Reference
7
And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
Reference
Holy
Leviticus 21:22
8
That which dies of itself, or is torn with beasts, he shall not eat to defile himself therewith; I am the LORD.
Reference
9
They shall therefore keep my ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Reference
10
There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.
Reference
11
But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.
Reference
Parallel theme
Genesis 17:13
12
If the priest's daughter also be married to a stranger, she may not eat of an offering of the holy things.
13
But if the priest's daughter be a widow, or divorced, and have no child, and is returned to her father's house, as in her youth, she shall eat of her father's meat: but there shall be no stranger eat thereof.
Reference
14
And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof to it, and shall give it to the priest with the holy thing.
Reference
15
And they shall not profane the holy things of the children of Israel, which they offer to the LORD;
Reference
16
Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
Reference
17
And the LORD spoke to Moses, saying,
18
Speak to Aaron, and to his sons, and to all the children of Israel, and say to them, Whatever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer to the LORD for a burnt offering;
Reference
19
You shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
Reference
20
But whatever has a blemish, that shall you not offer: for it shall not be acceptable for you.
Reference
21
And whoever offers a sacrifice of peace offerings to the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
Reference
22
Blind, or broken, or maimed, or having a running sore, or scurvy, or scabbed, you shall not offer these to the LORD, nor make an offering by fire of them on the altar to the LORD.
Reference
Parallel theme
Leviticus 22:20
Sacrifice
Leviticus 3:5
Leviticus 3:3
Leviticus 1:9
Leviticus 1:13
Malachi 1:8
23
Either a bullock or a lamb that has any thing superfluous or lacking in his parts, that may you offer for a freewill offering; but for a vow it shall not be accepted.
Reference
Parallel theme
Leviticus 21:18
24
You shall not offer to the LORD that which is bruised, or crushed, or broken, or cut; neither shall you make any offering thereof in your land.
Reference
Parallel theme
Leviticus 22:20
25
Neither from a stranger's hand shall you offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
Reference
26
And the LORD spoke to Moses, saying,
27
When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thereafter it shall be accepted for an offering made by fire to the LORD.
Reference
29
And when you will offer a sacrifice of thanksgiving to the LORD, offer it at your own will.
Reference
30
On the same day it shall be eaten up; you shall leave none of it until the morrow: I am the LORD.
32
Neither shall you profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,
Reference
Holy
Leviticus 22:2
Leviticus 10:3
Isaiah 5:16
1 Corinthians 1:2
Parallel theme
Luke 11:2
Matthew 6:9
John 17:17
References Lord
Leviticus 18:21
Leviticus 20:8
Leviticus 21:15
Summary of Leviticus 22
Leviticus, chapter 22, continues the instructions concerning the priests and the holy things that were used in the worship of God. While Leviticus 21 deals with the personal behavior and obligations of the priests, Leviticus 22 explains how the priests were to deal with sacred offerings and who was permitted to eat them. It also provides instructions concerning individuals who were ceremonially unclean, members of priestly households, and animals that were brought as sacrifices. The chapter emphasizes that what was offered to God had to be treated with care and respect since the offerings were holy.
The chapter begins with the LORD instructing Moses to speak to Aaron and his sons concerning the holy things of the children of Israel. The priests were not to profane the Lord's holy name through careless handling of the sacred offerings (Leviticus 22:1-2). Any member of the priestly family who became ceremonially unclean had to avoid the holy things until he received cleansing.
Several conditions that could cause a person to be unclean are listed. They include leprosy, bodily discharges, touching something that had been made unclean by a dead person, contact with certain creatures and other forms of ceremonial uncleanness (Leviticus 22:4-5). A priest who became unclean had to wash his flesh with water and was to remain unclean until the evening. He was also to remain unclean until the morning, after which he could return to eating the holy things. These regulations ensured that the sacred offerings were not handled by someone who was ceremonially unclean.
The priests were warned not to eat anything that had died naturally or that had been torn by animals. This food could make them unclean (Leviticus 22:8). The LORD also instructed the priests to observe His requirements so that they would not bear sin and die for bringing profanity of the holy things. The language used in the chapter is serious since the offerings belonged to God and were not ordinary food.
The chapter explains who in the priest's household could eat the sacred offerings. A priest's household had certain privileges because of a priest's position. His servants who had been bought with money could eat from the holy food, just as could people who were born in his household. However, someone who was not a part of the priest's household could not simply eat the sacred food.
For example, a priest's daughter who married a man who was not a priest could no longer eat from the holy things of the priestly household. If she later became a widow or divorced and had no children, and returned to her father's house, as she had been before, she could again eat her father's food (Leviticus 22:12-13). The regulations were therefore related to the household structure and the special privileges given to the priestly family.
The chapter also deals with situations in which someone accidentally ate holy food that they were not entitled to eat. Such a person had to restore the holy thing to the priest and add a fifth part to it (Leviticus 22:14). This demonstrated that even an accidental misuse of something dedicated to God was not to be neglected.
The priests were warned not to allow the people of Israel to bring guilt upon themselves by allowing them to eat sacred offerings improperly. They were responsible for safeguarding the holiness of the things that had been dedicated to God. The responsibility for sacred worship therefore rested not only with the one offering something but also with the priests who managed the offerings.
Beginning with verse 17, the LORD instructs concerning acceptable sacrifices. The people were to offer their offerings according to the requirements He had given. When a person brought a burnt offering as a voluntary offering or as part of a vow, the animal had to be a male without blemish from the cattle, sheep, or goats (Leviticus 22:19).
An animal that was blemished was not acceptable as a sacrifice. It was specifically stated that the reason was blindness or brokenness, maiming or disease, or other serious defects. Such an animal was not to be offered upon the altar. God was not to receive something that the person had considered unsuitable or worthless.
The same principle is applied in the instructions concerning peace offerings. An animal that had some of these defects was not to be used as a sacrifice made by fire unto the LORD. Some animals that had minor physical conditions could be used for voluntary offerings under the regulations given, but they were not to be used to fulfill a vow. The difference was made because offerings that were connected to a specific promise to God were to meet the required standard.
Animals were also not to be offered to God if they had been bruised, crushed, broken or had their reproductive organs injured. One's body was to be considered a part of God's creation. The Israelites were therefore expected to bring offerings that were complete and acceptable, rather than giving God something that was damaged.
The chapter gives an instruction concerning animals that were born naturally. A newborn ox, sheep or goat was to remain with its mother for seven days. From the eighth day onward, it could be accepted as an offering made by fire unto the LORD. An animal was not to be killed on the same day as its mother. Such instructions showed respect for the life and the order established within God's creation.
Another important command is given near the end of the chapter. An animal that was killed by its own mother on the same day, and the Israelites were instructed not to eat blood. These requirements stressed the difference between ordinary use of animals and their use in worship.
The chapter closes with a more general reminder about holiness. The Israelites were commanded to keep God's commandments and not profane His holy name. Instead, they were to sanctify Him among the children of Israel. God describes Himself as the one who sanctifies them and who brought them out of Egypt to be their God.
Leviticus, chapter 22, unites two related responsibilities. The priests had to treat holy things properly, and the people had to bring appropriate offerings. Ceremonial uncleanness prevented priests from eating sacred food until they had become clean again. The holy offerings were reserved for those who were permitted to receive them and accidental misuse had to be rectified. Animals brought to the altar were expected to be without serious defects and suitable for the purpose for which they were offered.
The main theme is the importance of careful and respectful worship. The Israelites were not free to approach God's sanctuary as they chose to do. The priests had specific responsibilities, the people had specific responsibilities, and the sacrifices themselves had to meet God's requirements. By following these instructions, Israel was taught to recognize that the things dedicated to God were holy and were to be treated differently from ordinary things.
The chapter begins with the LORD instructing Moses to speak to Aaron and his sons concerning the holy things of the children of Israel. The priests were not to profane the Lord's holy name through careless handling of the sacred offerings (Leviticus 22:1-2). Any member of the priestly family who became ceremonially unclean had to avoid the holy things until he received cleansing.
Several conditions that could cause a person to be unclean are listed. They include leprosy, bodily discharges, touching something that had been made unclean by a dead person, contact with certain creatures and other forms of ceremonial uncleanness (Leviticus 22:4-5). A priest who became unclean had to wash his flesh with water and was to remain unclean until the evening. He was also to remain unclean until the morning, after which he could return to eating the holy things. These regulations ensured that the sacred offerings were not handled by someone who was ceremonially unclean.
The priests were warned not to eat anything that had died naturally or that had been torn by animals. This food could make them unclean (Leviticus 22:8). The LORD also instructed the priests to observe His requirements so that they would not bear sin and die for bringing profanity of the holy things. The language used in the chapter is serious since the offerings belonged to God and were not ordinary food.
The chapter explains who in the priest's household could eat the sacred offerings. A priest's household had certain privileges because of a priest's position. His servants who had been bought with money could eat from the holy food, just as could people who were born in his household. However, someone who was not a part of the priest's household could not simply eat the sacred food.
For example, a priest's daughter who married a man who was not a priest could no longer eat from the holy things of the priestly household. If she later became a widow or divorced and had no children, and returned to her father's house, as she had been before, she could again eat her father's food (Leviticus 22:12-13). The regulations were therefore related to the household structure and the special privileges given to the priestly family.
The chapter also deals with situations in which someone accidentally ate holy food that they were not entitled to eat. Such a person had to restore the holy thing to the priest and add a fifth part to it (Leviticus 22:14). This demonstrated that even an accidental misuse of something dedicated to God was not to be neglected.
The priests were warned not to allow the people of Israel to bring guilt upon themselves by allowing them to eat sacred offerings improperly. They were responsible for safeguarding the holiness of the things that had been dedicated to God. The responsibility for sacred worship therefore rested not only with the one offering something but also with the priests who managed the offerings.
Beginning with verse 17, the LORD instructs concerning acceptable sacrifices. The people were to offer their offerings according to the requirements He had given. When a person brought a burnt offering as a voluntary offering or as part of a vow, the animal had to be a male without blemish from the cattle, sheep, or goats (Leviticus 22:19).
An animal that was blemished was not acceptable as a sacrifice. It was specifically stated that the reason was blindness or brokenness, maiming or disease, or other serious defects. Such an animal was not to be offered upon the altar. God was not to receive something that the person had considered unsuitable or worthless.
The same principle is applied in the instructions concerning peace offerings. An animal that had some of these defects was not to be used as a sacrifice made by fire unto the LORD. Some animals that had minor physical conditions could be used for voluntary offerings under the regulations given, but they were not to be used to fulfill a vow. The difference was made because offerings that were connected to a specific promise to God were to meet the required standard.
Animals were also not to be offered to God if they had been bruised, crushed, broken or had their reproductive organs injured. One's body was to be considered a part of God's creation. The Israelites were therefore expected to bring offerings that were complete and acceptable, rather than giving God something that was damaged.
The chapter gives an instruction concerning animals that were born naturally. A newborn ox, sheep or goat was to remain with its mother for seven days. From the eighth day onward, it could be accepted as an offering made by fire unto the LORD. An animal was not to be killed on the same day as its mother. Such instructions showed respect for the life and the order established within God's creation.
Another important command is given near the end of the chapter. An animal that was killed by its own mother on the same day, and the Israelites were instructed not to eat blood. These requirements stressed the difference between ordinary use of animals and their use in worship.
The chapter closes with a more general reminder about holiness. The Israelites were commanded to keep God's commandments and not profane His holy name. Instead, they were to sanctify Him among the children of Israel. God describes Himself as the one who sanctifies them and who brought them out of Egypt to be their God.
Leviticus, chapter 22, unites two related responsibilities. The priests had to treat holy things properly, and the people had to bring appropriate offerings. Ceremonial uncleanness prevented priests from eating sacred food until they had become clean again. The holy offerings were reserved for those who were permitted to receive them and accidental misuse had to be rectified. Animals brought to the altar were expected to be without serious defects and suitable for the purpose for which they were offered.
The main theme is the importance of careful and respectful worship. The Israelites were not free to approach God's sanctuary as they chose to do. The priests had specific responsibilities, the people had specific responsibilities, and the sacrifices themselves had to meet God's requirements. By following these instructions, Israel was taught to recognize that the things dedicated to God were holy and were to be treated differently from ordinary things.