TRV
Translation
King James Version
And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:
KJV (with Strong's)
And bringeth H935 it not unto the door H6607 of the tabernacle H168 of the congregation H4150, to offer H7126 an offering H7133 unto the LORD H3068 before H6440 the tabernacle H4908 of the LORD H3068; blood H1818 shall be imputed H2803 unto that man H376; he hath shed H8210 blood H1818; and that man H376 shall be cut off H3772 from among H7130 his people H5971:
Complete Jewish Bible
without bringing it to the entrance of the tent of meeting to present it as an offering to ADONAI before the tabernacle of ADONAI, he is to be charged with blood - he has shed blood, and that person is to be cut off from his people.
Berean Standard Bible
instead of bringing it to the entrance to the Tent of Meeting to present it as an offering to the LORD before His tabernacle—that man shall incur bloodguilt. He has shed blood and must be cut off from among his people.
American Standard Version
and hath not brought it unto the door of the tent of meeting, to offer it as an oblation unto Jehovah before the tabernacle of Jehovah: blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:
World English Bible Messianic
and hasn’t brought it to the door of the Tent of Meeting, to offer it as an offering to the LORD before the LORD’s tabernacle: blood shall be imputed to that man. He has shed blood; and that man shall be cut off from among his people.
Geneva Bible (1599)
And bringeth it not vnto the doore of the Tabernacle of the Congregation to offer an offring vnto the Lord before the Tabernacle of the Lord, blood shalbe imputed vnto that man: he hath shed blood, wherefore that man shall be cut off from among his people.
Young's Literal Translation
and unto the opening of the tent of meeting hath not brought it in to bring near an offering to Jehovah before the tabernacle of Jehovah, blood is reckoned to that man--blood he hath shed--and that man hath been cut off from the midst of his people;
In the KJVVerse 3,240 of 31,102
Study This Verse
Commentary on Leviticus 17 verses 1–9
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying,
3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp,
4 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:
5 To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD.
6 And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD.
7 And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.
8 And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice,
9 And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.
This statute obliged all the people of Israel to bring all their sacrifices to God's altar, to be offered there. And as to this matter we must consider,
I. How it stood before. 1. It was allowed to all people to build altars, and offer sacrifices to God, where they pleased. Wherever Abraham had a tent he built an altar, and every master of a family was a priest to his own family, as Job 1:5. 2. This liberty had been an occasion of idolatry. When every man was his own priest, and had an altar of his own, by degrees, as they became vain in their imaginations, they invented gods of their own, and offered their sacrifices unto demons, Lev 17:7. The word signifies rough or hairy goats, because it is probable that in the shape the evil spirits often appeared to them, to invite their sacrifices and to signify their acceptance of them. For the devil, ever since he became a revolter from God and a rebel against him, has set up for a rival with him, and coveted to have divine honours paid him: he had the impudence to solicit our blessed Saviour to fall down and worship him. The Israelites themselves had learned in Egypt to sacrifice to demons. And some of them, it should seem, practised it even since the God of Israel had so gloriously appeared for them, and with them. They are said to go a whoring after these demons; for it was such a breach of their covenant with God as adultery is of the marriage covenant: and they were as strongly addicted to their idolatrous worships, and as hard to be reclaimed from them, as those that have given themselves over to fornication, to work all uncleanness with greediness; and therefore it is with reference to this that God calls himself a jealous God.
II. How this law settled it. 1. Some think that the children of Israel were by this law forbidden, while they were in the wilderness, to kill any beef, or mutton, or veal, or lamb, or goat, even for their common eating, but at the door of the tabernacle, where the blood and the fat were to be offered to God upon the altar, and the flesh to be returned back to the offerer to be eaten as a peace-offering, according to the law. And the statute is so worded (Lev 17:3, Lev 17:4) as to favour this opinion, for it speaks generally of killing any ox, or lamb, or goat. The learned Dr. Cudworth puts this sense upon it, and thinks that while they had their tabernacle so near them in the midst of their camp they ate no flesh but what had first been offered to God, but that when they were entering Canaan this constitution was altered (Deu 12:21), and they were allowed to kill their beasts of the flock and herd at home, as well as the roebuck and the hart; only thrice a year they were to see God at his tabernacle, and to eat and drink before him there. And it is probable that in the wilderness they did not eat much flesh but that of their peace-offerings, preserving what cattle they had, for breed, against they came to Canaan; therefore they murmured for flesh, being weary of manna; and Moses on that occasion speaks as if they were very sparing of the flocks and the herds, Num 11:4, Num 11:22. Yet it is hard to construe this as a temporary law, when it is expressly said to be a statute for ever (Lev 17:7); and therefore, 2. It should seem rather to forbid only the killing of beasts for sacrifice any where but at God's altar. They must not offer sacrifice, as they had done, in the open field (Lev 17:5), no, not to the true God, but it must be brought to the priest, to be offered on the altar of the Lord: and the solemnity they had lately witnessed, of consecrating both the priests and the altar, would serve for a good reason why they should confine themselves to both these that God had so signally appointed and owned. This law obliged not only the Israelites themselves, but the proselytes or strangers that were circumcised and sojourned among them, who were in danger of retaining an affection to their old ways of worship. If any should transgress this law, and offer sacrifice any where but at the tabernacle, (1.) The guilt was great: Blood shall be imputed to that man; he hath shed blood, Lev 17:4. Though it was but a beast he had killed, yet, killing it otherwise than God had appointed, he was looked upon as a murderer. It is by the divine grant that we have the liberty to kill the inferior creatures, to the benefit of which we are not entitled, unless we submit to the limitations of it, which are that it be not done either with cruelty or with superstition, Gen 9:3, Gen 9:4. Nor was there ever any greater abuse done to the inferior creatures than when they were made either false gods or sacrifices to false gods, to which the apostle perhaps has special reference when he speaks of the vanity and bondage of corruption to which the creature was made subject, Rom 8:20, Rom 8:21, and compare Rom 1:23, Rom 1:25. Idolatrous sacrifices were looked upon, not only as adultery, but as murder: he that offereth them is as if he slew a man, Isa 66:3. (2.) The punishment should be severe: That man shall be cut off from among his people. Either the magistrate must do it if it were manifest and notorious, or, if not, God would take the work into his own hands, and the offender should be cut off by some immediate stroke of divine justice. The reasons why God thus strictly ordered all their sacrifices to be offered at one place were, [1.] For the preventing of idolatry and superstition. That sacrifices might be offered to God, and according to the rule, and without innovations, they must always be offered by the hands of the priests, who were servants in God's house, and under the eye of the high priest, who was ruler of the house, and took care to see every thing done according to God's ordinance. [2.] For the securing of the honour of God's temple and altar, the peculiar dignity of which would be endangered if they might offer their sacrifices any where else as well as there. [3.] For the preserving of unity and brotherly love among the Israelites, that meeting all at one altar, as all the children of the family meet daily at one table, they might live and love as brethren, and be as one man, of one mind in the Lord.
III. How this law was observed. 1. While the Israelites kept their integrity they had a tender and very jealous regard to this law, as appears by their zeal against the altar which was erected by the two tribes and a half, which they would by no means have left standing if they had not been satisfied that it was never designed, nor should ever be used, for sacrifice or offering, Jos 22:12, etc. 2. The breach of this law was for many ages the scandalous and incurable corruption of the Jewish church, witness that complaint which so often occurs in the history even of the good kings, Howbeit the high places were not taken away; and it was an inlet to the grossest idolatries. 3. Yet this law was, in extraordinary cases, dispensed with. Gideon's sacrifice (Jdg 6:26), Manoah's (Jdg 13:19), Samuel's (Sa1 7:9; Sa1 9:13; Sa1 11:15), David's (Sa2 24:18), and Elijah's (Kg1 18:23), were accepted, though not offered at the usual place: but these were all either ordered by angels or offered by prophets; and some think that after the desolation of Shiloh, and before the building of the temple, while the ark and altar were unsettled, it was more allowable to offer sacrifice elsewhere.
IV. How the matter stands now, and what use we are to make of this law. 1. It is certain that the spiritual sacrifices we are now to offer are not confined to any one place. Our Saviour has made this clear (Joh 4:21), and the apostle (Ti1 2:8), according to the prophecy, that in every place incense should be offered, Mal 1:11. We have now no temple nor altar that sanctifies the gift, nor does the gospel unity lie in one place, but in one heart, and the unity of the spirit. 2. Christ is our altar, and the true tabernacle (Heb 8:2; Heb 13:10); in him God dwells among us, and it is in him that our sacrifices are acceptable to God, and in him only, Pe1 2:5. To set up other mediators, or other altars, or other expiatory sacrifices, is, in effect, to set up other gods. He is the centre of unity, in whom all God's Israel meet. 3. Yet we are to have respect to the public worship of God, not forsaking the assemblies of his people, Heb 10:25. The Lord loves the gates of Zion more than all the dwellings of Jacob, and so should we; see Eze 20:40. Though God will graciously accept our family offerings, we must not therefore neglect the door of the tabernacle.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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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
Leviticus 17:4 establishes a stringent divine mandate for the ancient Israelites regarding the offering of animal sacrifices, unequivocally centralizing all legitimate sacrificial activity at the Tabernacle. It strictly prohibits the slaughter of sacrificial animals elsewhere, pronouncing a severe judgment of "blood imputed" and being "cut off from among his people" for any individual who violates this command. This underscores the sanctity of life, the gravity of unauthorized worship, and the absolute authority of God's prescribed rituals for atonement and communion within the covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 17:4 employs several potent literary devices to convey its message with gravity and clarity. Repetition is evident in the repeated mention of "the tabernacle of the congregation" and "the tabernacle of the LORD," emphasizing the singular, divinely ordained location for worship and sacrifice. This repetition serves to underscore the absolute necessity of centralization and the non-negotiable nature of the command. The phrase "he hath shed blood" functions as a powerful metonymy or synecdoche, where the act of shedding animal blood unlawfully stands in for the greater sin of violating God's sacred order concerning life and worship, effectively equating it with murder in its severity and moral weight. The entire verse is structured as a legal pronouncement, characterized by its declarative, conditional "if...then" implicit structure (though not explicitly stated with "if"), and the clear articulation of offense and penalty. This legalistic precision reinforces the binding nature of the command and the certainty of its consequences. Finally, the stark imagery of "blood shall be imputed" and being "cut off" employs vivid symbolism to communicate the profound spiritual and social alienation that results from disobedience, highlighting the sanctity of the covenant and the severity of its breach.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 17:4 is a foundational text for understanding the sanctity of life, the necessity of ordered worship, and the gravity of sin within the Old Covenant. The centralization of sacrifice at the Tabernacle was not merely a logistical command but a theological safeguard against idolatry and a means of ensuring that all worship was directed solely to Yahweh, according to His terms. The equating of unauthorized blood-shedding with murder underscores the profound value God places on life, which is intrinsically linked to blood, the vehicle of life (as explicitly stated in Leviticus 17:11). The severe penalty of being "cut off" highlights God's absolute holiness and His intolerance for willful disobedience, demonstrating that sin, particularly that which defiles His sacred ordinances, carries dire consequences for one's relationship with Him and His people. This divine intolerance for sin and the necessity of a blood atonement foreshadow the ultimate solution found in Christ.
REFLECTION AND APPLICATION
While the specific command of bringing animal sacrifices to a physical tabernacle is no longer applicable for believers today due to the finished work of Christ, the underlying principles of Leviticus 17:4 remain profoundly relevant. This verse challenges us to consider the terms of our worship: do we approach God on our own terms, or on His? True worship is not merely an expression of personal preference but a humble submission to God's revealed will, acknowledging His sovereignty and holiness. Furthermore, the sanctity of blood, equating unauthorized shedding with murder, compels us to reflect on the value of life—all life—as sacred and given by God. It calls us to a deeper reverence for life, from conception to natural death, and to recognize the gravity of any action that devalues or unjustly takes it. Finally, the severe consequence of being "cut off" serves as a sober reminder of the seriousness of willful disobedience and sin in God's eyes. It underscores that while God is gracious, He is also just, and there are profound spiritual and relational consequences for rebellion against His divine order. This should drive us to repentance and to seek His grace, always remembering the cost of sin and the preciousness of His covenant.
Questions for Reflection
FAQ
Why was it so critical for sacrifices to be brought only to the Tabernacle door?
Answer: It was critical for several reasons: primarily, to centralize worship and prevent the Israelites from adopting pagan sacrificial practices common among surrounding nations (e.g., sacrificing to "devils" mentioned in Leviticus 17:7); to ensure ritual purity and adherence to God's specific instructions for offerings, which could only be properly administered by the Levitical priests; and to underscore the unity of the nation's worship under one God and one covenant. This centralization served as a theological safeguard against idolatry and syncretism, ensuring that all legitimate worship was directed solely to Yahweh and maintained the distinctiveness of Israel's relationship with Him.
Does the concept of "blood shall be imputed unto that man" mean that killing an animal outside the Tabernacle was literally considered murder?
Answer: While not literal murder of a human, the phrase "blood shall be imputed unto that man; he hath shed blood" elevates the act to a level of extreme seriousness, equating it with a capital offense in terms of guilt and consequence. It signifies that the individual was guilty of a profound violation of God's sacred order concerning life and the proper use of blood, which God designated as the means of atonement (Leviticus 17:11). By shedding blood outside the prescribed ritual, the individual was usurping God's prerogative over life and death, and defiling the sacred means of atonement. It was a direct affront to God's authority and the sanctity of the covenant, carrying a penalty as severe as that for certain capital crimes.
What does it mean to be "cut off from among his people," and how does this apply to us today?
Answer: To be "cut off" (Hebrew: karath) meant a severe excommunication from the covenant community of Israel. This could involve social ostracization, loss of inheritance, exclusion from religious rites, and often, divine judgment leading to premature death. It signified a complete break from the protective and redemptive relationship God had established with His people. While the literal penalty of being "cut off" from physical Israel does not apply to New Covenant believers, the principle remains: willful, unrepentant sin can lead to spiritual separation from God and His people, impacting one's fellowship, spiritual vitality, and eternal standing. The New Testament speaks of discipline within the church (1 Corinthians 5:1-5) and the serious consequences of rejecting Christ and His atoning work (Hebrews 10:26-31). It underscores the importance of remaining in Christ and in fellowship with His body.
CHRIST-CENTERED FULFILLMENT
Leviticus 17:4, with its stringent demand for centralized sacrifice and the severe penalty for unauthorized blood-shedding, powerfully foreshadows the ultimate and perfect sacrifice of Jesus Christ. The law's insistence that "blood shall be imputed unto that man" for shedding blood outside God's prescribed way highlights the gravity of sin and the absolute necessity of a blood atonement. This finds its ultimate fulfillment in the blood of Jesus, which was shed not in an earthly tabernacle, but "once for all" on the cross, providing a perfect and eternal atonement for sin (Hebrews 9:11-14). The Tabernacle, where all sacrifices had to be brought, served as a type of Christ, who is the true "door" (John 10:9) and the only way to the Father (John 14:6). He is the ultimate "place" where God is rightly approached and where true worship occurs. The penalty of being "cut off" for violating God's sacred order underscores the dire consequences of sin and the need for a mediator. Christ, the Lamb of God, bore the curse of being "cut off" from God on the cross (Matthew 27:46) so that those who believe in Him might never be cut off from God's people, but instead be eternally reconciled and brought into His presence, having peace with God through His precious and perfectly shed blood (Romans 5:1).