TRV
Translation
King James Version
The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.
Complete Jewish Bible
The cohanim are not to eat anything, bird or animal, that dies naturally or is torn to death.
Berean Standard Bible
The priests may not eat any bird or animal found dead or torn by wild beasts.
American Standard Version
The priests shall not eat of anything that dieth of itself, or is torn, whether it be bird or beast.
World English Bible Messianic
The priests shall not eat of anything that dies of itself, or is torn, whether it be bird or animal.
Geneva Bible (1599)
The Priests shall not eate of any thing, that is dead, or torne, whether it be foule or beast.
Young's Literal Translation
Any carcase and torn thing, of the fowl, and of the beasts, the priests do not eat.
See also
In the KJVVerse 21,631 of 31,102
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Commentary on Ezekiel 44 verses 17–31
17 ¶ And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.
18 They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.
19 And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments.
20 Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
21 Neither shall any priest drink wine, when they enter into the inner court.
22 Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.
23 And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.
24 And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies; and they shall hallow my sabbaths.
25 And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
26 And after he is cleansed, they shall reckon unto him seven days.
27 And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD.
28 And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession.
29 They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.
30 And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.
31 The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast.
I. II. Main points1. 2. Sub-points
God's priests must be regulars, not seculars; and therefore here are rules laid down for them to govern themselves by and due encouragement given them to live up to those rules. Directions are here given,
I. Concerning their clothes; they must wear linen garments when they went in to minister or do any service in the inner court, or in the sanctuary, and nothing that was woollen, because it would cause sweat, Eze 44:17, Eze 44:18. They must dress themselves cool, that they might go the more readily about their work; and they had the more need to do so because they were to attend the altars, which had constant fires upon them. And they must dress themselves clean and sweet, and avoid every thing that was sweaty and filthy, to signify the purity of mind with which the service of God is to be attended to. Sweat came in with sin and was part of the curse. In the sweat of thy face shalt thou eat bread. Clothes came in with sin, coats of skins did; and therefore the priests must use as little and as light clothing as possible, and not such as caused sweat. When they had finished their service they must change their clothes again, and lay up their linen garments in the chambers appointed for that purpose, Eze 44:19, as before, Eze 42:14. They must not go among the people with their holy garments on, lest they should imagine themselves sanctified by the touch of them; or, They shall sanctify the people, that is (as it is explained, Eze 42:14), they shall approach to those things which are for the people, in their ordinary garments.
II. Concerning their hair; in that they must avoid extremes on both hands (Eze 44:20): They must not shave their heads, in imitation of the Gentile priests, and as the priests of the Romish church do; nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not; but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (Co1 11:14); it is effeminate.
III. Concerning their diet; they must be sure to drink no wine when they went in to minister, lest they should rink to excess, should drink and forget the law, Eze 44:21. It is not for kings to drink wine, more than will do them good, much less for priests. See Lev 10:9; Pro 31:4, Pro 31:5.
IV. Concerning their marriages, Eze 44:22. Here they must consult the credit of their office, and not marry one that had been divorced, that was at least under the suspicion of immodesty, nor a widow, unless she were a priest's widow, that had been accustomed to the usages of the priests' families. Others may do that which ministers may not do, but must deny themselves in, in honour of their character. Their wives as well as themselves must be of good report.
V. Concerning their preaching and church-government. 1. It was part of their business to teach the people; and herein they must approve themselves both skilful and faithful (Eze 44:23): They shall teach my people the difference between the holy and the profane, between good and evil, lawful and unlawful, that they may neither scruple what is lawful nor venture upon what is unlawful, that they may not pollute what is holy nor pollute themselves with what is profane. Ministers must take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light and light for darkness, but may have a good judgment of discretion concerning their own actions. 2. It was part of their business to judge upon appeals made to them (Deu 17:8, Deu 17:9); and in controversy they shall stand in judgment, Eze 44:24. They shall have the honesty to stand up for what is right, and, when they have passed a right judgment, shall have the courage to stand to it and stand by it. They must judge, not according to their own fancies, or inclinations, or secular interests, but according to my judgments; that must be their rule and standard. Note, Ministers must decide controversies according to the word of God, to the law and to the testimony. Sit liber judex - Let the judge be unbiased. Their business is to keep courts in God's name, to preside in the congregations of his people. And herein they must go to the statute-book: They shall keep my statutes in all my assemblies. God calls the assemblies of his people his assemblies, because they are held in his name, to his glory. Ministers are the masters of those assemblies, are to preside in them, and in all their acts must keep close to God's laws. Another part of their work, as church governors, is to hallow God's sabbaths, to do the public work of that day with a becoming care and reverence, as the work of a holy day should be done, and to see that God's people also sanctify that day and do nothing to pollute it.
VI. Concerning their mourning for dead relations; the rule here agrees with the law of Moses, Lev 21:1, Lev 21:11. A priest shall not come near any dead body (for they must be purified from dead works) except of his next relations, Eze 44:25. Decent expressions of a pious sorrow for dear relations, when they are removed by death, are not disagreeable to the character of a minister. Yet by this approach to the dead body of a relation they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering before they went in again to minister, Eze 44:26, Eze 44:27. Note, Though sorrow for the dead is very allowable and commendable, yet there is danger of sinning in it, either by excess or dissimulation; and those tears have too often need to be wept over again.
VII. Concerning their maintenance; they must live upon the altar at which they served, and live comfortably (Eze 44:28): "You shall give them no possession in Israel, no lands or tenements, lest they should be entangled with the affairs of this life;" for God has said, I am their inheritance, and they need no other in reserve; I am their possession, and they need no other in hand. Some land was allowed them (Eze 48:10), but their principal subsistence was by their office. What God appropriated to himself they were the receivers of, for their own proper use and behoof; they lived upon the holy things, and so God himself was the portion both of their inheritance and of their cup. Note, Those who have God for their inheritance and their possession may be content with a little, and ought not to covet a great deal of the possessions and inheritances of this earth. If we have God, we have all; and therefore may well reckon that we have enough. Observe,
1.What the priests were to have from the people, for their maintenance and encouragement. (1.) They must have the flesh of many of the offerings, the sin-offering and trespass-offering, which would supply them and their families with flesh-meat, and the meat-offerings, which would supply them with bread. What we offer to God will redound to our own advantage. (2.) They must have every dedicated devoted thing in Israel, which was in many cases to be turned into money and given to the priest. This is explained, Eze 44:20. Every oblation or free-will offering (which in times of reformation and devotion would be many and considerable) of all, of every sort of your oblations, shall be the priest's. We have the law concerning them Lev. 27. (3.) They were to have the first of the dough when it was going to the oven, as well as the first of their fruits when they were going to the barn. God, who is the first, must have the first; and, if it belong to him, his priests must have it. We may then comfortably enjoy what we have, when a share of it has been first set apart for works of piety and charity. To this the apostle's rule bears some analogy, to begin the week with laying by for pious uses, Co1 16:2. The priests being so well provided for, it would be inexcusable in them if they (contrary to the law which every Israelite is bound by) should eat that which is torn or which died of itself, Eze 44:31. Those that were in want of necessary food might perhaps expect to be dispensed with in such a case. Poverty has its temptations, but the priests were so well provided for that they could have no pretence for it.
2.What the people might expect from the priest for their recompence. Those that are kind to a prophet, to a priest, shall have a prophet's, a priest's reward: That he may cause the blessing to rest in thy house (Eze 44:30), that God may cause it by commanding it, that the priest may cause it by praying for it; and it was part of the priest's work to bless the people in the name of the Lord, not only their congregations, but their families. Note, It is all in all to the comfort of any house to have the blessing of God upon it and to have the blessing to rest in it, to dwell where we dwell and to attend the entail of it upon those that shall come after us. And the way to have the blessing of God abide upon our estates is to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, Pro 3:33. And ministers, by instructing and praying for the families that are kind to them, should do their part towards causing the blessing to rest there. Peace be to this house.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–31. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 31) Every dead body and every animal caught by a beast, whether birds or livestock, the priests shall not eat. And according to the letter, this command applies to every chosen people, the royal and priestly, which properly applies to Christians who are anointed with spiritual oil, as it is written: 'God, your God, has anointed you with the oil of gladness above your companions' (Psalm 45:7). These commandments are appropriate so that the priests do not eat any dead bodies, whether from birds or livestock, whose blood has not been properly drained, as mentioned in the Acts of the Apostles as being strangled; and these things must necessarily be observed, as the Epistle of the Apostles from Jerusalem reminds us (Acts 15). And every animal caught by a beast, because it is likewise strangled, condemns those priests who do not refrain from consuming things like thrushes, figpeckers, dormice, and other such things out of the desire of gluttony. But we can say, according to the mystical interpretation, that the dead body represents the soul, and Nabal imitates the foolishness of Carmel, which means foolish. And hearing of David's anger, he trembled with fear, and his heart died within him (1 Samuel 25). But captured by beasts, so as not to be torn apart by their bites, the prophet sighs, saying: Do not deliver the soul of your confessor to beasts (Psalm 73:19). He should be called the one who is devoured by the bites of the lion and the leopard that does not change its spots, and by the she-bear that rages against its stolen cubs, and by the wolves of Arabia, and by the other beasts that we perceive in the diversity of demons. But we say that birds are those that place their mouth in the sky, and those animals that lean forward towards the ground serve only their belly and the things that are under the belly.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 44:31 establishes a crucial dietary prohibition for the priests serving in the visionary temple, forbidding them from consuming meat from animals that died naturally or were killed by wild beasts. This regulation profoundly underscores the non-negotiable importance of ritual purity and consecration for those who minister directly in the presence of a holy God, thereby setting them apart from common practices and reinforcing the sanctity of their sacred office and the divine space they serve.
CONTEXT
Literary Context: This verse is intricately woven into the fabric of Ezekiel's grand temple vision, spanning chapters 40-48, which serves as a detailed divine blueprint for a restored temple, its worship, and the reordering of the land of Israel. Delivered amidst the devastation of the first temple's destruction and the Babylonian exile, this vision offered a powerful message of hope, restoration, and a renewed understanding of God's desire to dwell among His people. Specifically, Ezekiel 44 meticulously outlines the regulations for the priests, particularly highlighting the Zadokite priests for their exemplary faithfulness, as noted in Ezekiel 44:15. The dietary laws presented in this verse are an integral part of a comprehensive set of instructions (Ezekiel 44:15-31) that delineate the priests' unique responsibilities, their prescribed attire, their marriage customs, and their access to the holy places, all emphatically emphasizing the exceptionally high standards of holiness required for ministry before God.
Historical & Cultural Context: The post-exilic community, to whom Ezekiel's prophetic vision was primarily addressed, faced the formidable challenge of not merely rebuilding a physical temple but, more profoundly, of reconstructing a spiritual identity firmly rooted in covenant faithfulness. In ancient Israelite culture, detailed purity laws, including stringent dietary restrictions, were paramount for maintaining a distinct national identity, setting them apart from surrounding pagan nations whose religious practices often involved the consumption of sacrificed animals without strict purity guidelines. The prohibition against eating animals that died naturally or were torn by wild beasts was not novel; it was a long-standing principle deeply embedded in Israelite law, found in earlier foundational texts such as Exodus 22:31 and Leviticus 17:15. For the priests, these established laws were amplified and rigorously applied, signifying their heightened state of holiness and their indispensable role as exemplars of purity for the entire nation.
Key Themes: The overarching and foundational theme permeating Ezekiel 44:31 and its surrounding literary context is the absolute holiness of God and the indispensable necessity of priestly purity. This verse powerfully underscores the divine distinction between the holy and the common, and between the clean and the unclean, a foundational theological concept reiterated throughout the Mosaic Law (e.g., Leviticus 10:10). By meticulously adhering to these strict dietary regulations, the priests were mandated to embody this profound distinction, thereby reflecting God's own unblemished character and ensuring that His sacred space was never defiled. This also speaks directly to the theme of covenant fidelity and restoration, as adherence to these precise laws was understood as a vital pathway to re-establishing a right relationship with God and ensuring the proper, undefiled functioning of the restored temple worship. The precise and detailed nature of these laws highlights God's meticulous concern for every facet of worship and the consecrated lives of those who serve Him.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 44:31 primarily employs Legal Language, presenting a direct, prescriptive command that functions as a binding statute within the larger corpus of temple law. The concise and declarative phrasing leaves no room for ambiguity, a characteristic hallmark of divine legislation. There is also a strong element of Distinction at play; by explicitly stating what the priests "shall not eat," the verse inherently distinguishes them not only from common Israelites, who adhered to different (though still strict) dietary regulations, but certainly from surrounding pagan cultures. This highlights the priests' unique Consecration and their indispensable role as exemplars of holiness. Furthermore, the very act of abstaining from certain foods carries profound Symbolism: food, as something consumed and internalized, becomes a powerful metaphor for what is allowed into one's life and being. By rejecting impure meat, the priests symbolically reject defilement and affirm their unwavering commitment to an inward and outward state of purity, thereby reflecting the unblemished holiness of the God they serve.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 44:31 profoundly connects to the broader biblical theology of holiness, separation, and the intimate nature of God's dwelling among His people. The dietary prohibitions for the priests are not arbitrary regulations but are deeply rooted in the foundational understanding that God is utterly holy, and consequently, those who approach Him must meticulously reflect that holiness. This cardinal principle of separation (qadosh) is central to the Old Covenant, where external markers of purity served as tangible and constant reminders of Israel's unique covenantal relationship with God and their divine call to be a kingdom of priests and a holy nation. The meticulous regulations for the priests underscore that proximity to God's sacred presence demands the highest possible standards of ritual and moral integrity, thereby ensuring that all worship is offered in an acceptable and undefiled manner. This verse powerfully reinforces the theological truth that what one consumes, both physically and spiritually, directly impacts one's ability to commune with and serve a holy God.
REFLECTION AND APPLICATION
While the literal dietary laws of the Old Covenant are not directly binding for New Covenant believers, the profound spiritual principles embedded within Ezekiel 44:31 remain eternally relevant and deeply instructive. As believers in Christ, we are now collectively called a "holy priesthood" (1 Peter 2:9), spiritually ministering to God and offering spiritual sacrifices (Romans 12:1). Just as the ancient priests meticulously maintained physical purity to serve acceptably in the temple, we are called to diligently maintain spiritual purity to serve God effectively in our daily lives. This involves a critical discernment of what we "consume" spiritually—the influences, entertainment, relationships, and ideas we allow into the very core of our minds and hearts. We are exhorted to avoid anything that is "dead of itself" (spiritually lifeless, corrupt, or defiling) or "torn" (that which originates from a place of violence, brokenness, or ungodliness). Our choices, even those seemingly small and insignificant, profoundly reflect our dedication to holiness and our fervent desire to honor God in all we do, thereby ensuring that our lives are truly set apart for His divine purposes and reflect His holy character.
Questions for Reflection
FAQ
Why were these specific prohibitions given to priests, and not just general Israelites?
Answer: While general Israelites also had dietary laws concerning clean and unclean animals, and prohibitions against eating nᵉbêlâh (dead of itself) or ṭᵉrêphâh (torn) meat (e.g., Leviticus 17:15, Exodus 22:31), the priests were held to an even higher and more stringent standard of purity. This elevated standard was due to their unique and intimate role in ministering directly in God's holy presence within the temple. Their personal holiness was paramount to ensure that the sacred space and the holy offerings were not defiled. They were to be exemplary figures, embodying the holiness of God for the entire nation, and their strict adherence to purity laws underscored the absolute sanctity of their office and the divine presence they served.
How does this verse relate to the broader Old Testament dietary laws and the significance of blood?
Answer: This verse is deeply connected to the broader Old Testament dietary laws, particularly those meticulously detailed in the books of Leviticus and Deuteronomy. A core and foundational principle underlying these laws was the sanctity of blood, which profoundly represented life and was exclusively reserved for atonement (Leviticus 17:11). Animals that died naturally or were torn by wild beasts were considered impure because their blood had not been properly drained, or their death was not controlled and consecrated according to divine instruction. Eating such meat would violate the sanctity of blood and render a person, especially a priest, ritually unclean. These laws served a crucial pedagogical purpose, teaching Israel about holiness, distinction, and the sacredness of life, thereby setting them apart as God's chosen and consecrated people.
Are these specific dietary prohibitions from Ezekiel 44:31 still binding for Christians today?
Answer: No, the specific dietary prohibitions concerning nᵉbêlâh (dead of itself) or ṭᵉrêphâh (torn) meat are not literally binding for New Covenant believers. The New Testament clearly teaches that ceremonial laws, including dietary restrictions, were perfectly fulfilled in Christ and are no longer required for salvation or spiritual purity (Mark 7:19, Acts 10:9-16, Colossians 2:16-17). However, the underlying spiritual principles of holiness, discernment, and consecrated living remain profoundly relevant and applicable. Christians are called to a higher, internal purity of heart and mind, actively avoiding spiritual defilement and living lives set apart for God's glory (2 Corinthians 7:1).
CHRIST-CENTERED FULFILLMENT
Ezekiel 44:31, with its stringent and meticulous demands for priestly purity, finds its ultimate, perfect, and complete fulfillment in the person and work of Jesus Christ. He is the Great High Priest (Hebrews 4:14) who, unlike the Levitical priests, needed no external purification for Himself, for He was inherently "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). Whereas the Old Testament priests were perpetually subject to laws concerning physical defilement, Jesus's purity was absolute, inherent, and unblemished, rendering His self-sacrifice "through the eternal Spirit... without blemish to God" (Hebrews 9:14). The ceremonial laws, including these dietary restrictions, served as a prophetic shadow, precisely pointing to the substantive reality of Christ's perfect and once-for-all cleansing work. Through His atoning death and glorious resurrection, He not only purified Himself but also provides the sole means for all believers to be made truly clean, not by external observances but by faith in the cleansing power of His precious blood (1 John 1:7). Consequently, New Covenant believers, united with Christ by faith, are now collectively designated a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise and consecrated lives as a living offering (Romans 12:1). Our purity is not achieved by avoiding certain foods but by being "in Christ," who is our sanctification and righteousness, our wisdom and redemption (1 Corinthians 1:30).