Leviticus 22:11

Translation
King James Version
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.
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KJV (with Strong's)
But if the priest H3548 buy H7069 any soul H5315 with H7075 his money H3701, he shall eat H398 of it, and he that is born H3211 in his house H1004: they shall eat H398 of his meat H3899.
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Complete Jewish Bible
But if a cohen acquires a slave, either through purchase or through his being born in his household, he may share his food.
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Berean Standard Bible
But if a priest buys a slave with his own money, or if a slave is born in his household, that slave may eat his food.
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American Standard Version
But if a priest buy any soul, the purchase of his money, he shall eat of it; and such as are born in his house, they shall eat of his bread.
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World English Bible Messianic
But if a priest buys a slave, purchased by his money, he shall eat of it; and such as are born in his house, they shall eat of his bread.
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Geneva Bible (1599)
But if the Priest bye any with money, he shall eate of it, also he that is borne in his house: they shall eate of his meate.
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Young's Literal Translation
and when a priest buyeth a person, the purchase of his money, he doth eat of it, also one born in his house; they do eat of his bread.
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See also
Genesis 17:13Exodus 12:44Numbers 18:11Numbers 18:13
In the KJVVerse 3,381 of 31,102

Study This Verse

SUMMARY

Leviticus 22:11 delineates a crucial exception within the broader regulations governing who may partake of the holy offerings designated for the priests. While the general rule restricts access to those outside the immediate priestly lineage, this verse specifically permits individuals acquired by the priest through purchase (servants) and those born within his household to share in these sacred provisions, thereby extending the privilege of sustenance from God's dedicated portion to integrated members of the priestly family unit.

CONTEXT

  • Literary Context: This verse is situated within Leviticus 22, a chapter meticulously detailing the laws concerning the priests' personal holiness and their handling of "holy things"—portions of sacrifices and offerings consecrated to Yahweh. The preceding verses, particularly Leviticus 22:1-9, establish stringent requirements for priestly purity and conduct, emphasizing that only those ceremonially clean may approach or eat of the holy offerings. Leviticus 22:10 explicitly states, "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." Leviticus 22:11 then provides a direct counterpoint and clarification to this exclusion, distinguishing between temporary residents or hired laborers and those permanently integrated into the priest's household, such as purchased servants and those born within the family's domestic sphere. This careful delineation underscores the importance of belonging and the sacred boundaries surrounding God's provisions.
  • Historical & Cultural Context: In ancient Israel, the concept of a "household" (Hebrew: bayit) was expansive, encompassing not only immediate blood relatives but also extended family, servants, and sometimes even resident aliens who had become integrated into the family unit. The practice of "buying" a "soul" (person) with money refers to the acquisition of servants, often through debt servitude or as a result of economic hardship, rather than chattel slavery as understood in modern contexts. These individuals were typically indentured for a period, or for life, and became permanent members of the household, sharing in its responsibilities and privileges. Unlike "hired servants" who were temporary employees, purchased servants and those "born in his house" were considered integral to the family's structure and economy. For a priest, whose sustenance came from the offerings, the inclusion of these household members ensured that all who contributed to the functioning of his domestic and priestly life were also provided for by God's designated portions, reflecting a broader understanding of communal responsibility and divine provision within the covenant community.
  • Key Themes: Leviticus 22:11 contributes to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Holiness and Separation, meticulously defining who may partake of the holy offerings, thereby maintaining the sanctity of God's provisions. Secondly, it highlights Divine Provision and Sustenance, demonstrating God's meticulous care for His consecrated servants, the priests, and by extension, for all who are legitimately integrated into their households. This provision extends beyond immediate family to include those acquired through purchase or born within the domestic sphere. Thirdly, the verse subtly introduces the theme of Inclusion and Belonging within the covenant community, illustrating how individuals, even those not of direct priestly lineage, could become integral members of a household dedicated to Yahweh, sharing in its blessings. This anticipates a broader principle of God's grace extending beyond narrow boundaries, a theme developed more fully in later biblical revelation concerning the inclusion of Gentiles into God's people (e.g., Ephesians 2:11-22).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Soul (Hebrew, nephesh', H5315): While commonly translated as "soul" or "life," nephesh here functions as a metonymy for "person" or "individual." In the context of "buy any soul with his money," it specifically refers to a human being acquired as a servant or slave. This usage highlights the holistic understanding of a person in Hebrew thought, where the "soul" is not merely an ethereal part but the entire living being.
  • Buy (Hebrew, qânâh', H7069): The verb qânâh means "to acquire," "to purchase," or "to possess." In this context, it refers to the legal transaction by which a priest would acquire a servant. This acquisition was a legitimate and common practice in ancient Israelite society, often involving the transfer of money or goods in exchange for labor or service, typically for a defined period or under specific conditions that were distinct from the brutal chattel slavery of other nations.
  • Meat (Hebrew, lechem', H3899): The King James Version's "meat" is an archaic translation of the Hebrew word lechem, which broadly means "bread" or "food" in general. It does not exclusively refer to animal flesh. In this verse, lechem signifies the portions of the holy offerings (which could include grain offerings, peace offerings, sin offerings, etc.) that were designated as sustenance for the priests and their households. This clarifies that the privilege extended to these household members was to partake of the full range of priestly provisions.

Verse Breakdown

  • "But if the priest buy [any] soul with his money": This clause introduces the specific condition under which an exception to the general rule of exclusion is made. It refers to a priest acquiring a servant through a financial transaction, integrating that individual into his permanent household. The phrase "any soul" underscores that this provision applies to any person legitimately acquired by the priest, regardless of their origin, once they become a part of his domestic unit.
  • "he shall eat of it": This refers to the acquired servant. Once purchased and fully integrated into the priest's household, this individual is granted the privilege of partaking in the holy provisions. This signifies their change in status from an outsider or temporary worker to a recognized, permanent member of the priestly family, sharing in its sustenance and privileges.
  • "and he that is born in his house": This phrase extends the privilege to those born within the priest's household, typically referring to the children of his servants who were born into the household's service. Like purchased servants, these individuals were considered permanent members of the domestic unit, distinct from temporary hired laborers. Their birth within the household conferred upon them the right to share in its provisions.
  • "they shall eat of his meat.": This concluding phrase collectively affirms that both purchased servants and those born within the priest's house are permitted to eat of the "meat" (food/provisions) that belongs to the priest, which comes from the holy offerings. This reiterates their full inclusion in the economic and social life of the priestly family, underscoring God's provision for all who are legitimately part of His dedicated servants' household.

Literary Devices

The primary literary device at play in Leviticus 22:11 is Legal Language, characterized by its precise and prescriptive nature. The verse functions as a Stipulation within a larger body of Covenant Law, clearly defining conditions and consequences. The use of "But if..." (Hebrew: v'ki) signals a conditional clause, a common feature in ancient Near Eastern legal texts, setting up an exception to a previously stated general rule. There is also an element of Inclusion/Exclusion, as the verse meticulously defines who is included in the privilege of eating holy food, contrasting them with those excluded (as per Leviticus 22:10). The term "soul" (nephesh) functions as Metonymy, where a part (soul) stands for the whole person, emphasizing the individual human being involved in the transaction.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 22:11, while a specific dietary regulation, illuminates profound theological principles concerning inclusion, divine provision, and the nature of God's covenant community. It demonstrates that God's care extends beyond biological lineage to encompass all who are legitimately integrated into the household of His consecrated servants. This inclusion of "purchased souls" and "those born in his house" highlights a divine economy where belonging is not solely determined by birth but also by acquisition and integration, ensuring that those who serve and are part of the priest's life are sustained by the very provisions God has set aside for His priesthood. This foreshadows a broader spiritual reality where outsiders can be brought into God's family.

REFLECTION AND APPLICATION

This ancient regulation, though part of the Old Covenant's specific ceremonial law, carries enduring principles for contemporary believers. It reminds us that God's grace and provision are not limited by human distinctions of birth, status, or origin, but extend to all who are genuinely integrated into His household. Just as the purchased servant became fully part of the priest's family and shared in its blessings, so too does God welcome those who were once "strangers and foreigners" into His spiritual family through faith in Christ. This calls us to embrace a radical inclusivity within the church, recognizing that all who are "bought with a price" (1 Corinthians 6:20)—the blood of Christ—are equally heirs and partakers of the spiritual provisions of God's grace. It challenges us to consider how we, as the household of God, extend genuine belonging and share our spiritual and material blessings with those whom God brings into our midst, ensuring that no one truly within the family is left without sustenance.

Questions for Reflection

  • How does the inclusion of "purchased souls" in the priest's household challenge our modern notions of family and belonging within the church?
  • In what ways do we, as believers, "eat of his meat" (partake of God's provision) today, and how are we called to share these spiritual and material blessings with others?
  • What does this verse teach us about God's care for all members of His covenant community, regardless of their original status?

FAQ

Does the concept of "buying a soul" in Leviticus 22:11 endorse slavery as we understand it today?

Answer: No, the concept of "buying a soul" in ancient Israel, as reflected in Leviticus 22:11, refers to the acquisition of servants or indentured laborers, a practice distinct from the brutal, dehumanizing chattel slavery of later periods and other cultures. In ancient Israel, such arrangements often provided a form of social welfare or debt relief, where individuals would sell their labor for a period to pay off debts or secure sustenance. These servants were considered part of the household, protected by specific laws (e.g., Exodus 21:2-11), and were to be treated humanely. They were integrated into the family unit, sharing in its provisions and even participating in religious observances like the Passover (Exodus 12:44). This stands in stark contrast to the racialized, lifelong, and often cruel system of chattel slavery that emerged in later history.

CHRIST-CENTERED FULFILLMENT

Leviticus 22:11, with its emphasis on the inclusion of "purchased souls" and those "born in the house" into the priestly family's sacred provisions, finds its ultimate and most profound fulfillment in Jesus Christ. As the Great High Priest (Hebrews 4:14), Christ establishes a new spiritual household, the Church, where inclusion is no longer based on physical lineage or ceremonial law, but on being "bought with a price" (1 Corinthians 6:20)—the precious blood of the Lamb of God (1 Peter 1:18-19). Through His atoning sacrifice, those who were once "strangers and foreigners" (Ephesians 2:19) are now brought near and adopted as "children of God" (John 1:12), becoming "fellow citizens with the saints and members of God's household" (Ephesians 2:19). We, who are spiritually "born again" (John 3:3) into His house, now partake of the true "meat"—the spiritual sustenance of Christ Himself, the Bread of Life (John 6:35) and the living water (John 4:10), sharing in all the spiritual blessings and privileges of His New Covenant priesthood (1 Peter 2:9).

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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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