Leviticus 22:14

Translation
King James Version
And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.
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KJV (with Strong's)
And if a man H376 eat H398 of the holy thing H6944 unwittingly H7684, then he shall put H3254 the fifth H2549 part thereof unto it, and shall give H5414 it unto the priest H3548 with the holy thing H6944.
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Complete Jewish Bible
If a person eats holy food by mistake, he must add one-fifth to it and give the holy food to the cohen.
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Berean Standard Bible
If anyone eats a sacred offering in error, he must add a fifth to its value and give the sacred offering to the priest.
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American Standard Version
And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing.
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World English Bible Messianic
“‘If a man eats something holy unwittingly, then he shall add the fifth part of its value to it, and shall give the holy thing to the priest.
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Geneva Bible (1599)
If a man eate of the holie thing vnwittingly, he shall put the fift part thereunto, and giue it vnto the Priest with the halowed thing.
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Young's Literal Translation
`And when a man doth eat of a holy thing through ignorance, then he hath added its fifth part to it, and hath given it to the priest, with the holy thing;
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See also
Leviticus 27:15Leviticus 27:13Leviticus 5:15Leviticus 5:19
In the KJVVerse 3,384 of 31,102

Study This Verse

SUMMARY

Leviticus 22:14 establishes a precise regulation within Israel's ceremonial law concerning the inadvertent consumption of consecrated food by an unauthorized individual. If someone outside the priestly household unwittingly partakes of a "holy thing"—a portion of an offering designated for the priests—they are required to make full restitution for its value, augmented by an additional one-fifth (20%) surcharge. This total amount was to be given to the priest, ensuring the sanctity of God's provisions was upheld and the economic sustenance of His consecrated servants was maintained, even in instances of unintentional transgression against the divine order.

CONTEXT

  • Literary Context: Leviticus 22:14 is situated within a crucial section of the book (chapters 21-22) that meticulously defines the standards of holiness required for the priesthood and the sacred offerings they handled. Chapter 21 outlines the personal purity and conduct expected of priests, including strictures on marriage and contact with ritual impurity, all designed to ensure their fitness for ministering before a holy God. Chapter 22 then transitions to the regulations governing the "holy things" themselves—the portions of sacrifices and tithes designated for priestly sustenance. Verses 10-16 of chapter 22 specifically delineate who within a priest's household (e.g., immediate family, purchased slaves) was permitted to eat these consecrated items, explicitly excluding temporary residents, hired servants, and, by extension, any non-priestly Israelite. Verse 14 directly addresses the specific scenario of an unauthorized person consuming such an item by mistake, providing the legal and ritual remedy for this unintentional defilement of God's property. The surrounding verses emphasize the extreme care required in handling sacred provisions, reinforcing the gravity of any violation, whether intentional or not.
  • Historical & Cultural Context: In ancient Israel, the Tabernacle (and later the Temple) served as the central locus of divine presence and worship. The concept of "holiness" (Hebrew: qodesh), signifying separation unto God and intrinsic purity, permeated every aspect of Israelite life, particularly their worship. Offerings presented to Yahweh were consecrated and became His exclusive property, with specific portions often allocated for the sustenance of the Levitical priests who served at the altar. This system was vital, as priests received no tribal land inheritance; their livelihood depended entirely on these divine provisions. The laws governing the handling and consumption of these "holy things" were not merely administrative; they underscored the profound reverence due to God and anything associated with His divine presence. Even unintentional transgressions, such as eating a holy thing unwittingly, were deemed serious because they violated the sanctity of God's property and the purity of His sanctuary system. The prescribed restitution, including the additional "fifth part," was a common legal principle in the Mosaic Law for trespasses, emphasizing the seriousness of the offense and deterring carelessness, as seen in laws concerning stolen property or damage (e.g., Leviticus 6:5 and Numbers 5:7).
  • Key Themes: Leviticus 22:14 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Absolute Holiness. This verse underscores that God's holiness is inherent and demands meticulous reverence, regardless of human intent. Even an unwitting act of defilement requires rectification, demonstrating that the sacred realm is not to be trifled with. Closely related is the theme of Purity and Separation, as the law meticulously distinguishes between the sacred and the common, and between those authorized to handle holy things and those who are not. The verse also highlights the theme of Justice and Restitution, emphasizing that wrongs, even unintentional ones, must be made right. The "fifth part" surcharge serves as a punitive element, deterring carelessness and ensuring full compensation. Furthermore, it speaks to the theme of Priestly Provision, ensuring that the priests, who dedicated their lives to serving God, were not deprived of their divinely appointed sustenance due to the errors of others. This entire section reinforces the covenantal relationship between God and Israel, where obedience to these detailed laws was a demonstration of their commitment to living as a holy people set apart for a holy God, as commanded throughout Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • man (Hebrew, ʼîysh', H376): This term refers to an individual, a male person, or simply "anyone." In this context, it signifies any person who is not a priest or a permitted member of a priestly household. The use of this general term emphasizes that the law applies universally to any unauthorized individual who might inadvertently come into contact with or consume a holy thing, highlighting the broad scope of the sanctity laws.
  • eat (Hebrew, ʼâkal', H398): A primitive root meaning "to eat" literally or figuratively, "to consume," or "to devour." Here, it refers to the physical act of consuming the consecrated food. The simple, direct nature of the verb underscores the tangible violation that occurs when something set apart for God is consumed by one who is not authorized, regardless of the intention behind the act.
  • holy thing (Hebrew, qôdesh', H6944): This term denotes something consecrated, set apart, or dedicated to God. In the context of Leviticus, it specifically refers to offerings, portions of sacrifices, or other items that have been sanctified and are therefore considered God's exclusive property. Its inherent holiness renders it untouchable or consumable only by those ritually pure and explicitly authorized, primarily the priests and their qualified household members. The concept of qôdesh pervades the Mosaic Law, emphasizing God's absolute distinction and purity.
  • unwittingly (Hebrew, shᵉgâgâh', H7684): This term, derived from the root meaning "to err" or "to go astray," signifies an action done "by error," "mistake," "unintentionally," or "ignorantly." It is crucial because it distinguishes this transgression from a deliberate, defiant, or presumptuous sin, which typically carried a much more severe penalty, often involving being "cut off" from the community. The fact that even an unintentional act of defilement required restitution highlights the extreme sensitivity and non-negotiable nature of God's holiness and the sanctity of His provisions.
  • fifth part (Hebrew, chămîyshîy', H2549): This refers to an additional 20% surcharge added to the value of the "holy thing" that was consumed. This "penalty" or "fine" element, beyond mere repayment of the principal, is a recurring feature in Old Testament restitution laws for certain trespasses. It served multiple purposes: to underscore the seriousness of the offense (even if unintentional), to deter carelessness in handling sacred items, and to ensure that the wronged party (in this case, the priest, representing God's portion) was fully compensated and even received a punitive addition for the violation of sacred space or property.

Verse Breakdown

  • "And if a man eat [of] the holy thing unwittingly": This opening clause establishes the specific scenario for which the law provides a remedy. It describes an unauthorized individual—anyone not a priest or a permitted member of his household—consuming something consecrated to God. The crucial qualifier "unwittingly" (or "by error") indicates that the act was not malicious, defiant, or intentional. This distinction is vital in Mosaic law, as intentional sins carried far more severe penalties, often capital. Here, the focus is on the objective violation of holiness, irrespective of subjective intent.
  • "then he shall put the fifth [part] thereof unto it": This specifies the first component of the required restitution. The offender is commanded to calculate the monetary value of the consecrated item that was consumed and then add an additional 20% (one-fifth) to that value. This surcharge functions as a penalty or fine, demonstrating that even an unintentional violation of the sacred realm incurs a cost beyond mere replacement. It reinforces the gravity of the offense and serves as a deterrent against carelessness, ensuring that the act is not simply undone but that a consequence is incurred.
  • "and shall give [it] unto the priest with the holy thing": This concludes the prescribed action, detailing the recipient and the complete nature of the restitution. The total amount—comprising the full value of the holy thing plus the added fifth part—is to be delivered to the priest. This ensures that the priest, whose sustenance relied on these offerings, does not suffer financial loss due to the unintentional error of another. It also reinforces the priest's divinely appointed role as the custodian of holy things and the rightful recipient of what is consecrated to God, maintaining the integrity of the sacrificial system and the provision for its ministers.

Literary Devices

The passage primarily employs Casuistic Law, characterized by its "if... then..." structure. This legal form presents a specific case ("And if a man eat...") and prescribes a precise consequence or remedy ("then he shall put... and shall give..."). This structure ensures clarity, enforceability, and comprehensiveness within the Israelite legal system, addressing potential scenarios with meticulous detail. There is also an implicit use of Metonymy where "the holy thing" stands for the sacred portion of an offering, highlighting its consecrated status. The detailed specification of the "fifth part" demonstrates Legal Precision, leaving no ambiguity regarding the required restitution and emphasizing the meticulousness of divine law. Furthermore, the passage implicitly highlights the foundational principles of Justice and Restitution within God's covenant, demonstrating that even unintentional wrongs against the divine order require a specific and tangible act of rectification to restore balance and honor.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 22:14 profoundly illustrates God's absolute holiness and the meticulous care required when dealing with anything consecrated to Him. It teaches that even unintentional defilement of sacred things or violation of divine ordinances carries consequences and requires rectification. This principle underscores that God's holiness is not dependent on human intention but is an inherent attribute that demands reverence and purity. The requirement of restitution, including the additional "fifth part," demonstrates God's commitment to justice, the preservation of the priestly provision, and the seriousness of any trespass against His sacred order, whether conscious or not. It reveals that sin, even when unwitting, creates a debt that must be paid, highlighting humanity's pervasive need for atonement.

REFLECTION AND APPLICATION

While the specific ceremonial laws of the Old Testament concerning "holy things" and their consumption are not directly applicable to New Covenant believers, the underlying spiritual principles of Leviticus 22:14 remain profoundly relevant. This verse calls us to a deep reverence for God's holiness and a recognition that even our unintentional missteps can have spiritual consequences, requiring acknowledgment and, where possible, rectification. It challenges us to consider how we treat "holy things" in our lives today—God's Word, His name, His church, our bodies as temples of the Holy Spirit, the sacred trust of our spiritual gifts, and even the resources we steward. Do we approach these with the care and reverence they deserve, or do we sometimes treat them carelessly or presumptuously, even unwittingly? The call to restitution reminds us that true repentance often involves not just confession but also a willingness to make amends and restore what has been diminished or harmed, whether in our relationship with God or with others. It encourages a posture of humility and accountability before a holy God, acknowledging that even our best intentions can fall short of His perfect standard and that His holiness demands our utmost respect.

Questions for Reflection

  • What "holy things" in my life (e.g., time, talents, relationships, the church, God's Word) might I be treating with less reverence than they deserve, even unintentionally?
  • How does the concept of "unwitting" sin in Leviticus 22:14 challenge my understanding of accountability and grace in my spiritual walk?
  • In what ways can I practice "restitution" and "making amends" in my relationships and spiritual walk today, even for unintentional wrongs or neglects?

FAQ

What is the modern relevance of a law about accidentally eating "holy things"?

Answer: While Christians are not under the ceremonial laws of the Old Testament regarding specific food items or physical offerings, the underlying principles of Leviticus 22:14 remain highly relevant. It teaches us about God's absolute holiness and the seriousness of anything that violates His sacred standards, even if done unintentionally. For believers today, "holy things" can be understood metaphorically as anything God has set apart for Himself or declared sacred: His name, His Word (2 Timothy 3:16), the sanctity of human life, the church as the body of Christ (1 Corinthians 12:27), and our own bodies as temples of the Holy Spirit (1 Corinthians 6:19-20). The law reminds us that even unintentional disrespect, misuse, or defilement of these spiritual "holy things" requires acknowledgment, repentance, and a desire to make things right, reflecting God's unwavering demand for reverence and purity in all aspects of our lives.

CHRIST-CENTERED FULFILLMENT

Leviticus 22:14, with its focus on unintentional sin and the need for restitution, finds its ultimate and perfect fulfillment in Jesus Christ. The law, in its meticulous detail, reveals humanity's pervasive need for atonement, underscoring that no amount of human effort or partial restitution (like adding a "fifth part") can truly purify from sin or fully satisfy God's perfect holiness. Christ, however, is the ultimate "holy thing," the Lamb of God who takes away the sin of the world, whose perfect sacrifice on the cross fully atoned for all sin—intentional and unintentional alike. Unlike the temporary and partial restitution required under the Old Covenant, Jesus' once-for-all sacrifice provides complete and eternal forgiveness for those who believe (Hebrews 10:10-14). He is our great High Priest (Hebrews 4:14) who entered the true heavenly sanctuary, not with the blood of animals, but with His own blood, securing an eternal redemption (Hebrews 9:11-12). Through faith in Him, we are not merely making restitution for our errors; we are declared righteous and made holy, covered by His perfect obedience and atoning work, fulfilling the spirit of the law's demand for purity and justice in a way the old covenant could only foreshadow. His sacrifice fully satisfied the divine requirement for holiness, allowing us to approach God without fear of unwitting defilement, for in Him we have redemption through His blood, the forgiveness of sins.

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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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JeromeAD 420
Against the Pelagians 1.34
At the end, it is stated, “If a man eats of the sanctified things through ignorance, iniquity and wickedness are laid at his feet, and he shall be bound by a vow.” Thus also the apostle teaches us that we are to eat the Eucharist of the Lord with caution, lest we eat to our condemnation and judgment. If ignorance is condemned under the law, how much more will full knowledge be condemned according to the gospel?
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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