TRV
Translation
King James Version
Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
Complete Jewish Bible
in order for you to be accepted, you must bring a male without defect from the cattle, the sheep or the goats.
Berean Standard Bible
must offer an unblemished male from the cattle, sheep, or goats in order for it to be accepted on your behalf.
American Standard Version
that ye may be accepted, ye shall offer a male without blemish, of the bullocks, of the sheep, or of the goats.
World English Bible Messianic
that you may be accepted, you shall offer a male without defect, of the bulls, of the sheep, or of the goats.
Geneva Bible (1599)
Yee shall offer of your free minde a male without blemish of the beeues, of the sheepe, or of the goates.
Young's Literal Translation
at your pleasure a perfect one, a male of the herd, of the sheep or of the goats;
In the KJVVerse 3,389 of 31,102
Study This Verse
Commentary on Leviticus 22 verses 17–33
17 ¶ And the LORD spake unto Moses, saying,
18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;
19 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
21 And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
24 Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
25 Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
26 And the LORD spake unto Moses, saying,
27 When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.
28 And whether it be cow or ewe, ye shall not kill it and her young both in one day.
29 And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.
30 On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.
31 Therefore shall ye keep my commandments, and do them: I am the LORD.
32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,
33 That brought you out of the land of Egypt, to be your God: I am the LORD.
Here are four laws concerning sacrifices: -
I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (Lev 22:22), - if it was bruised, or crushed, or broken, or cut (Lev 22:24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, Lev 22:23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be) - if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Act 5:4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, Lev 22:20, Lev 22:21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, Lev 22:25. By this it appears that strangers were expected to come to the house of God from a far country (Kg1 8:41, Kg1 8:42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezr 6:9, Ezr 6:10; Isa 56:6, Isa 56:7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal 1:8, Mal 1:13, Mal 1:14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, Pe1 1:19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (Joh 18:13, Joh 18:24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul.
II. That no beast should be offered in sacrifice before it was eight days old, Lev 22:26, Lev 22:27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exo 22:30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, "It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it." It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time.
III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, Lev 22:28. There is such a law as this concerning birds, Deu 22:6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind.
IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, Lev 22:29, Lev 22:30. This is a repetition of what we had before, Lev 7:15; Lev 19:6, Lev 19:7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, Lev 22:31, Lev 22:32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them - I am the Lord; his interest in them - I am your God; the title he had to them by redemption - "I brought you out of the land of Egypt, on purpose that I might be your God;" the designs of his grace concerning them - I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them - I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–33. 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 22:19 meticulously outlines the divine requirements for acceptable voluntary offerings in ancient Israel, particularly for burnt offerings and peace offerings. It mandates that any animal presented to the Lord—whether from the cattle, sheep, or goats—must be a male and entirely "without blemish." This verse profoundly underscores God's absolute holiness and His unyielding demand for perfection and integrity in worship, reflecting both the intrinsic value of the offering itself and the sincere disposition of the worshiper, all of which served as a profound foreshadowing of the ultimate, perfect sacrifice.
CONTEXT
Literary Context: Leviticus 22:19 is strategically positioned within a larger section of the Torah (Leviticus 21-22) that meticulously details the stringent laws concerning the holiness required of the priests and the offerings brought to the Lord. Chapter 21 focuses primarily on the personal holiness and physical qualifications of the priests, ensuring their ritual purity to approach God and handle sacred objects. Chapter 22 then extends these holiness requirements to the offerings themselves, emphasizing that both the offerer and the offering must meet divine standards. The preceding verses in Leviticus 22:1-16 deal with priests eating holy food, while verses 17-33 specifically outline the qualifications for animals brought as sacrifices, prohibiting any animal with a defect. Thus, verse 19 serves as a foundational statement for voluntary offerings (burnt offerings and peace offerings), setting the standard of perfection that applies to all acceptable sacrifices, thereby reinforcing the sanctity of the Tabernacle worship and the covenant relationship.
Historical & Cultural Context: In ancient Israel, the sacrificial system was the divinely ordained means for atonement, worship, and communion with God. Offerings were integral to daily life and religious festivals, serving as tangible expressions of devotion, repentance, and thanksgiving. The requirement for an "unblemished" animal was not merely aesthetic; it carried profound theological and practical weight. Animals with defects (blindness, lameness, disease, etc.) were often considered unfit for human consumption in many cases and certainly unworthy of being offered to a perfect God. This standard ensured that the worshiper offered their very best, reflecting a heart of true reverence and valuing God above all else. The specification of "male" animals for certain offerings, particularly burnt offerings, often indicated a sacrifice of prime value and strength, as males were typically more valuable for breeding or labor. This practice was common in the ancient Near East, where the choicest animals were reserved for deities, but in Israel, it was uniquely tied to the holiness of Yahweh and the covenant relationship established at Mount Sinai.
Key Themes: Leviticus 22:19 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and His demand for a holy people and holy worship. The "without blemish" requirement is a direct manifestation of this theme, signifying that only perfection is acceptable to a perfect God. Closely related is the theme of Integrity and Wholeness in Worship, where the physical perfection of the animal symbolizes the spiritual integrity and sincere disposition required of the worshiper. The phrase "at your own will" highlights the theme of Voluntary Devotion, underscoring that God desires heartfelt, uncoerced offerings rather than mere ritualistic obligation. Finally, the meticulous nature of these sacrificial laws, particularly the demand for an unblemished male, subtly introduces the theme of Anticipation and Foreshadowing, pointing forward to the ultimate, perfect sacrifice that would one day fully atone for sin, as seen in the New Testament's portrayal of Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:19 employs several literary devices to convey its profound theological message. Symbolism is paramount, with the "unblemished" animal serving as a powerful symbol of purity, perfection, and wholeness. This physical flawlessness symbolizes the spiritual and moral integrity required in approaching a holy God, and crucially, foreshadows the unblemished nature of the ultimate sacrifice. The very act of offering "at your own will" also symbolizes the worshiper's sincere and uncoerced devotion, highlighting the internal disposition as vital for external acts of worship. Furthermore, the selection of specific animal types ("beeves, sheep, or goats") functions as Metonymy, where these specific animals represent the broader category of acceptable, clean livestock suitable for sacrifice, implying a comprehensive scope within the prescribed boundaries. The meticulous detail and repetition of purity laws throughout Leviticus also demonstrate Emphasis, underscoring the paramount importance of holiness in all aspects of Israelite worship and life, reinforcing the gravity of approaching a perfect God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:19 profoundly reveals God's nature as holy and His unyielding demand for holiness in all approaches to Him. The requirement for a "male without blemish" underscores that true worship necessitates offering our very best, not our leftovers, the defective, or what costs us nothing. This principle extends beyond physical sacrifices to encompass the offering of our lives, time, talents, and resources. God desires a willing heart and genuine devotion, valuing the spirit of generosity and sincerity over mere obligation or grudging compliance. The meticulous standards for the Old Testament sacrifices were not arbitrary; they served as a pedagogical tool, teaching Israel about the absolute perfection required to stand before a holy God, and subtly pointing to a future, perfect provision for sin that would transcend all animal offerings.
REFLECTION AND APPLICATION
While the Old Testament sacrificial system has been definitively fulfilled in Christ, the enduring principles embedded in Leviticus 22:19 remain profoundly relevant for believers today. We are called to offer God our "spiritual sacrifices" (1 Peter 2:5), which include our bodies as living sacrifices (Romans 12:1), our praise, our service, and our resources. The emphasis on "at your own will" challenges us to examine the motivation behind our worship and service. Is it out of genuine love, profound gratitude, and sincere devotion, or merely out of duty, expectation, or to gain something? God desires a cheerful giver, a willing servant, and a heart fully yielded to Him. The "without blemish" standard reminds us to strive for excellence and integrity in all we offer to God, ensuring that our worship is not half-hearted or flawed, but characterized by our very best, reflecting His supreme worth and our profound reverence for Him.
Questions for Reflection
FAQ
Why was it so important for the animal to be "without blemish"?
Answer: The requirement for an animal to be "without blemish" (Hebrew: tâmîym) was crucial for several profound reasons. Theologically, it symbolized the absolute perfection and holiness of God. Anything offered to Him had to be of the highest quality, reflecting His supreme worth and the seriousness of approaching Him. A blemished animal would have been considered an insult to God's character and an unfit representation of the offerer's devotion. Practically, it ensured that the worshiper offered a costly and valuable sacrifice, not merely an animal that was otherwise useless or diseased. This underscored the worshiper's sincerity, commitment, and the true cost of atonement. Furthermore, it served as a powerful and essential foreshadowing of the ultimate, perfect sacrifice of Jesus Christ, who was without sin or defect (Hebrews 9:14).
Are the laws about animal sacrifices in Leviticus 22 still relevant for Christians today?
Answer: While Christians are no longer required to offer animal sacrifices, as the Old Covenant sacrificial system has been fulfilled, the principles behind these Old Testament laws remain profoundly relevant. The sacrificial system, including the requirements in Leviticus 22, pointed forward to Jesus Christ, who is the ultimate and perfect sacrifice for sin (Hebrews 10:1-18). For believers today, these laws teach us invaluable truths about God's holiness, the gravity of sin, the necessity of a perfect atonement, and the importance of offering our very best to God in all aspects of our lives—in worship, service, and daily living. We are called to present our bodies as living sacrifices, holy and pleasing to God (Romans 12:1), reflecting the same heart of willingness and integrity that was required of the Old Testament worshiper.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:19 finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. The Old Testament demand for a "male without blemish" perfectly prefigures Christ, who is the Lamb of God without spot or blemish, entirely free from sin (2 Corinthians 5:21; Hebrews 4:15). He was the perfect, once-for-all sacrifice, unlike the repeated animal offerings that could never truly take away sins (Hebrews 10:4). Moreover, the phrase "at your own will" beautifully anticipates Christ's voluntary surrender to the Father's will. He did not go to the cross under compulsion, but willingly laid down His life (John 10:18), declaring, "Not my will, but yours be done" (Luke 22:42). His offering was not only perfect in quality but also perfect in disposition, making Him the one acceptable sacrifice through whom we find full acceptance with God (Ephesians 1:6). Thus, Leviticus 22:19 stands as a profound Old Testament shadow, pointing directly to the perfect, willing, and all-sufficient sacrifice of Jesus Christ, our Lord and Savior, whose offering truly makes us acceptable to God.