Leviticus 22:10

Translation
King James Version
¶ 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.
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KJV (with Strong's)
There shall no stranger H2114 eat H398 of the holy thing H6944: a sojourner H8453 of the priest H3548, or an hired servant H7916, shall not eat H398 of the holy thing H6944.
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Complete Jewish Bible
"'No one who is not a cohen may eat anything holy, nor may a tenant or employee of a cohen eat anything holy.
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Berean Standard Bible
No one outside a priest’s family may eat the sacred offering, nor may the guest of a priest or his hired hand eat it.
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American Standard Version
There shall no stranger eat of the holy thing: a sojourner of the priest’s, or a hired servant, shall not eat of the holy thing.
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World English Bible Messianic
“‘No stranger shall eat of the holy thing: a foreigner living with the priests, or a hired servant, shall not eat of the holy thing.
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Geneva Bible (1599)
There shall no stranger also eate of the holie thing, neither the ghest of the Priest, neither shall an hired seruant eat of the holie thing:
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Young's Literal Translation
`And no stranger doth eat of the holy thing; a settler of a priest and an hireling doth not eat of the holy thing;
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See also
1 Samuel 21:6Matthew 12:4Exodus 29:33
In the KJVVerse 3,380 of 31,102

Study This Verse

SUMMARY

Leviticus 22:10 lays down strict regulations regarding the consumption of sacred offerings, stipulating that only individuals permanently integrated into a priest's household—such as those born into it or purchased slaves—were permitted to partake of the "holy things." This verse explicitly excludes "strangers" (those outside the priestly lineage), "sojourners" (temporary residents), and "hired servants" from eating these consecrated provisions, thereby meticulously safeguarding the sanctity of God's provisions and upholding the distinctiveness and purity of the Aaronic priesthood.

CONTEXT

  • Literary Context: Leviticus 22:10 is strategically placed within a broader legislative corpus (Leviticus 21-22) that meticulously delineates the laws governing the purity and conduct of the priests and the sanctity of the offerings they handle. Chapter 21 focuses intensely on the personal holiness required of the priests themselves, including stringent restrictions on marriage and contact with the dead, underscoring their unique, set-apart status. Chapter 22 then extends these purity codes to the very food they consume, specifically the "holy things"—portions of sacrifices and offerings designated as sustenance for the priests and their families. Verses 1-9 establish foundational rules concerning priests' ritual cleanness before they could even approach or handle holy things. Verse 10, along with the subsequent verses (11-16), then precisely defines who is permitted to eat these sacred provisions, drawing clear lines of inclusion and exclusion to maintain the integrity of the sacrificial system and the profound reverence due to God's consecrated gifts. This progression highlights a movement from the priest's personal holiness to the holiness of his household and the food they consume.
  • Historical & Cultural Context: In ancient Israel, the Tabernacle, and later the Temple, served as the central axis of worship and national identity, with the Aaronic priesthood divinely appointed to mediate between a holy God and His covenant people. God ordained that the priests and their families be sustained by specific portions of the sacrifices, tithes, and offerings brought by the Israelites, as detailed in passages like Numbers 18:8-19. These provisions, having been consecrated through dedication to the Lord, were considered supremely sacred, representing God's direct sustenance for His chosen servants. The rigorous regulations found in Leviticus 22 were absolutely crucial for upholding the purity, distinctiveness, and honor of the priestly office. They prevented the profanation of holy things and ensured that only those ritually clean and properly integrated into the priestly household could partake. This meticulous distinction underscored the profound separation between the holy and the common, reinforcing the reverence and awe required for all things dedicated to Yahweh, reflecting the very character of God.
  • Key Themes: Leviticus 22:10 significantly contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, emphasizing that God is holy and demands holiness from His people, especially from those who serve Him directly. The restrictions on eating "holy things" underscore the concept of Separation, illustrating the clear boundaries God establishes between the sacred and the common, and between those set apart for His service and the general populace. This verse also highlights the theme of Divine Provision, as the "holy things" represent God's gracious and exclusive sustenance for His consecrated servants. Furthermore, it reinforces the Distinctiveness of the Priesthood, clarifying that the Aaronic lineage held a unique, divinely ordained role and privilege, distinct from other Israelites or temporary residents, in accessing and partaking of God's sacred provisions. This exclusivity ensures the integrity of the sacrificial system and the reverence due to God's consecrated gifts, as seen throughout Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Stranger (Hebrew, zûwr', H2114): From the primitive root H2114, meaning "to turn aside," "to be a foreigner," "strange," or "profane." In the context of Leviticus 22:10, zûwr specifically denotes anyone not belonging to the priestly lineage of Aaron. This term highlights that access to the "holy thing" was not based on general Israelite identity but on a specific, divinely ordained familial and vocational relationship to the priesthood, emphasizing their distinct, set-apart status.
  • Holy Thing (Hebrew, qôdesh', H6944): Derived from H6944, this word signifies that which is "set apart," "consecrated," or "sacred." It denotes something dedicated exclusively to God, removed from common use and imbued with divine significance. Here, qôdesh refers to the portions of sacrifices and offerings (e.g., grain offerings, peace offerings, sin offerings) that were allocated by God for the sustenance of the priests and their families. The very nature of these items as qôdesh necessitated stringent rules regarding their handling and consumption, underscoring their unique status as belonging solely to Yahweh.
  • Sojourner (Hebrew, tôwshâb', H8453): This term refers to a "resident alien" or "dweller" who is not a native citizen but also not merely a temporary lodger. While a tôwshâb might reside within a priest's household, they were not permanently integrated into the priestly family's covenantal or familial structure. Their exclusion from eating the "holy thing" underscores that even prolonged residence or employment did not grant access to privileges reserved for those with a permanent, familial, or covenantal bond to the priestly household.

Verse Breakdown

  • "There shall no stranger eat [of] the holy thing": This clause establishes the foundational and overarching prohibition. A "stranger" (H2114, zûwr), defined as anyone not belonging to the priestly family of Aaron, is absolutely forbidden from consuming the consecrated portions of the offerings. This restriction underscores the exclusive privilege and profound responsibility of the Aaronic priesthood in handling and partaking of God's sacred provisions, emphasizing the distinct boundary between the sacred and the common, and between the consecrated and the unconsecrated.
  • "a sojourner of the priest, or an hired servant, shall not eat [of] the holy thing.": This second part meticulously specifies two particular categories of individuals who, despite living or working in a priest's household, are still considered "strangers" in the context of partaking in the holy food. A "sojourner" (H8453, tôwshâb) is a temporary resident or guest, while a "hired servant" (H7916, sâkîyr) is someone employed for a wage, typically for a fixed period. Neither of these individuals was permanently integrated into the priestly household's familial or covenantal structure (unlike a purchased slave, mentioned in the subsequent verse, Leviticus 22:11). Thus, they were explicitly excluded from sharing in the consecrated provisions, reinforcing the principle that access to God's holy provisions was tied to a permanent, familial, or covenantal relationship with the priest, not merely proximity or temporary employment.

Literary Devices

Leviticus 22:10 primarily employs Legal Prescription, a pervasive feature throughout the book of Leviticus, to establish clear, unambiguous, and binding rules for the Israelite community, particularly concerning the priesthood. This legalistic framework ensures precision in religious practice and unwavering adherence to divine standards. The verse also utilizes Exclusion/Inclusion, meticulously defining who is excluded (the stranger, the sojourner, the hired servant) to implicitly highlight who is included (the priest and his immediate, integrated household, such as his children or purchased slaves, as clarified in Leviticus 22:11). This device powerfully emphasizes the distinct status, privileges, and responsibilities of the priestly lineage. Furthermore, there is an underlying Symbolism at play; the "holy thing" is not merely sustenance but represents God's sacred provision and His very presence. The strict restrictions on its consumption symbolize the profound sacredness of God Himself and underscore the necessity of purity, proper relationship, and divine authorization to approach Him or partake of His dedicated provisions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 22:10 profoundly emphasizes the themes of holiness, separation, and the sanctity of divine provision. The "holy things" were not merely food; they were consecrated portions of sacrifices that represented God's direct sustenance for His chosen servants and were therefore to be treated with utmost reverence. This strict separation of who could partake underscored the unique, set-apart nature of the Aaronic priesthood and the purity required in all interactions with God's sacred realm. It teaches that God's gifts and presence are not to be approached casually or by those not properly consecrated or related to His covenant. This principle of reverent access to the divine resonates throughout Scripture, highlighting the seriousness with which God regards His holiness and the meticulous means by which He provides for His people. It serves as a foundational lesson in discerning the sacred from the common.

REFLECTION AND APPLICATION

While the specific dietary laws of Leviticus 22:10 applied to the Old Covenant priesthood, the underlying principles of reverence for God's sacred things and the importance of spiritual discernment remain profoundly relevant for believers today. As New Testament believers, we are called a "royal priesthood" and a "holy nation" (1 Peter 2:9), implying a spiritual access to God that was once restricted. However, this access is not to be taken lightly. Our participation in spiritual "holy things"—such as corporate worship, the diligent study of God's Word, fervent prayer, and especially the Lord's Supper—requires a heart of reverence, humility, and spiritual preparedness. We are reminded that God's presence and provisions are sacred, demanding our respect and a right standing with Him, not through ritualistic cleanness, but through faith in Christ and His atoning work. This verse prompts us to consider how we approach God in our daily lives, ensuring that our engagement with spiritual disciplines and communal worship is marked by intentionality, a profound sense of awe, and a deep appreciation for the holiness of God and His gracious, life-sustaining gifts.

Questions for Reflection

  • In what ways do I treat God's "holy things" (His Word, worship, ordinances, the Body of Christ) with the reverence and discernment they deserve?
  • How does the concept of "stranger" in this verse challenge my understanding of who has access to spiritual privileges in the New Covenant, and what does it truly mean to be "in Christ" in this context?
  • What attitudes or practices in my life might indicate a casual or irreverent approach to God's presence or provisions, and how can I cultivate a deeper sense of awe?

FAQ

Why were these rules about eating the holy things so strict, excluding even those living with the priest?

Answer: The strictness of these rules was primarily to uphold the absolute holiness of God and the offerings dedicated to Him. The "holy things" were not common food; they were consecrated portions of sacrifices, representing God's direct provision and presence. Excluding "strangers," "sojourners," and "hired servants" ensured that only those permanently integrated into the priestly household by birth or purchase (who were considered part of the family structure and were typically circumcised, as seen in Exodus 12:44) could partake. This maintained the purity and distinctiveness of the Aaronic priesthood and prevented the profanation of sacred provisions. It underscored the principle that access to God's holy things was not universal but tied to a specific, divinely ordained relationship and status, emphasizing the profound separation between the sacred and the common in the Old Covenant economy.

CHRIST-CENTERED FULFILLMENT

Leviticus 22:10, with its stringent restrictions on who could partake of the "holy things," finds its profound Christ-centered fulfillment in the New Covenant. Jesus Christ is the ultimate "holy thing"—the perfect sacrifice, the Lamb of God who takes away the sin of the world. He is also our Great High Priest, who, unlike the Levitical priests, offered Himself once for all, forever perfecting those who are being sanctified (Hebrews 7:27 and Hebrews 10:14). In the Old Covenant, access to the holy things was limited by lineage and ritual purity, explicitly excluding "strangers" and "sojourners." However, in Christ, the dividing wall of hostility has been broken down (Ephesians 2:14). Through His atoning work, all who believe—Jew or Gentile, once "strangers and aliens" to the covenants of promise—are now brought near and made "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). We are invited to partake of the true "holy thing"—Christ Himself, symbolized in the Lord's Supper, which is a participation in His body and blood (1 Corinthians 10:16). This access is not based on earthly lineage or temporary residence, but on spiritual adoption into God's family through faith in Christ's shed blood, allowing us to "draw near with a true heart in full assurance of faith" to the very presence of God in the heavenly sanctuary (Hebrews 10:19-22). Thus, Christ transforms the exclusive access of the Old Covenant into an inclusive invitation for all who are in Him.

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Commentary on Leviticus 22 verses 10–16

The holy things were to be eaten by the priests and their families. Now,

I. Here is a law that no stranger should eat of them, that is, no person whatsoever but the priests only, and those that pertained to them, Lev 22:10. The priests are charged with this care, not to profane the holy things by permitting the strangers to eat of them (Lev 22:15) or suffer them to bear the iniquity of trespass (Lev 22:16); that is, suffer them to bring guilt upon themselves, by meddling with that which they have no right to. Thus it is commonly understood. Note, We must not only be careful that we do not bear iniquity ourselves, but we must do what we can to prevent others bearing it. We must not only not suffer sin to lie upon our brother, but, if we can help it, we must not suffer it to come upon him. But perhaps there is another meaning of those words: the priests' eating the sin-offerings is said to signify their bearing the iniquity of the congregation, to make an atonement for them, Lev 10:17. Let not a stranger therefore eat of that holy thing particularly, and so pretend to bear the iniquity of trespass; for it is daring presumption for any to do that, but such as are appointed to do it. Those that set up other mediators besides Christ our priest, to bear the iniquity of trespass, sacrilegiously rob Christ of his honour, and invade his rights. When we warn people not to trust to their own righteousness, nor dare to appear before God in it, but to rely on Christ's righteousness only for peace and pardon, it is because we dare not suffer them to bear the iniquity of trespass, for we know it is too heavy for them.

II. Here is an explanation of the law, showing who were to be looked upon as belonging to the priest's family, and who not. 1. Sojourners and hired servants abode not in the house for ever; they were in the family, but not of it; and therefore they might not eat of the holy things (Lev 22:10): but the servant that was born in the house or bought with money, being a heirloom to the family, though a servant, yet might eat of the holy things, Lev 22:11. Note, Those only are entitled to the comforts of God's house who make it their rest for ever, and resolve to dwell in it all the days of their life. As for those who for a time only believe, to serve a present turn. They are looked upon but as sojourners and mercenaries, and have no part nor lot in the matter. 2. As to the children of the family, concerning the sons there could be no dispute, they were themselves priests, but concerning the daughters there was a distinction. While they continued in their father's house they might eat of the holy things; but, if they married such as were not priests, they lost their right (Lev 22:12), for now they were cut off from the family of the priests. Yet if a priest's daughter became a widow, and had no children in whom she might preserve a distinct family, and returned to her father's house again, being neither wife nor mother, she should again be looked upon as a daughter, and might eat of the holy things. If those whom Providence has made sorrowful widows, and who are dislodged from the rest they had in the house of a husband, yet find it again in a father's house, they have reason to be thankful to the widows' God, who does not leave them comfortless. 3. Here is a demand of restitution to be made by him that had no right to the holy things, and yet should eat of them unwittingly, Lev 22:14. If he did it presumptuously, and in contempt of the divine institution, he was liable to be cut off by the hand of God, and to be beaten by the magistrate; but, if he did it through weakness in inconsideration, he was to restore the value, adding a fifth part to it, besides which he was to bring an offering to atone for the trespass; see Lev 5:15, Lev 5:16.

III. This law might be dispensed with in a case of necessity, as it was when David and his men ate of the show-bread, Sa1 21:6. And our Saviour justifies them, and gives a reason for it, which furnishes us with a lasting rule in all such cases, that God will have mercy and not sacrifice, Mat 12:3, Mat 12:4, Mat 12:7. Rituals must give way to morals.

IV. It is an instruction to gospel ministers, who are stewards of the mysteries of God, not to admit all, without distinction, to eat of the holy things, but to take out the precious from the vile. Those that are scandalously ignorant or profane are strangers and aliens to the family of the Lord's priests; and it is not meet to take the children's bread and to cast it to such. Holy things are for holy persons, for those who are holy, at least, in profession, Mat 7:6.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. 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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