TRV
Translation
King James Version
Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.
Complete Jewish Bible
"Tell Aharon and his sons to separate themselves from the holy things of the people of Isra'el which they set apart as holy for me, so that they will not profane my holy name; I am ADONAI.
Berean Standard Bible
“Tell Aaron and his sons to treat with respect the sacred offerings that the Israelites have consecrated to Me, so that they do not profane My holy name. I am the LORD.
American Standard Version
Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, which they hallow unto me, and that they profane not my holy name: I am Jehovah.
World English Bible Messianic
“Tell Aaron and his sons to separate themselves from the holy things of the children of Israel, which they make holy to me, and that they not profane my holy name. I am the LORD.
Geneva Bible (1599)
Speake vnto Aaron, and to his sonnes, that they be separated from the holy thinges of the children of Israel, and that they pollute not mine holy name in those things, which they hallowe vnto me: I am the Lord.
Young's Literal Translation
`Speak unto Aaron, and unto his sons, and they are separated from the holy things of the sons of Israel, and they pollute not My holy name in what they are hallowing to Me; I am Jehovah.
See also
In the KJVVerse 3,372 of 31,102
Study This Verse
Commentary on Leviticus 22 verses 1–9
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.
3 Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.
4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
5 Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
8 That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.
9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,
I. Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution. 1. Some pollutions were permanent, as a leprosy or a running issue, Lev 22:4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. 2. Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, Lev 22:6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, Lev 22:3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (Th2 1:9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (Lev 22:9), lest they bear sin, and die therefore. Note, (1.) Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin. (2.) Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.
II. As to the design of this law we may observe, 1. This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity. 2. This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, Lev 22:2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline. 3. This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (Joh 13:10), to wash his hands, and so to compass the altar, Psa 26:6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, Lev 22:2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.
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 22:2 lays down crucial regulations for Aaron and his priestly descendants, mandating their ritual separation from holy offerings when in a state of impurity. This divine command profoundly underscores the non-negotiable importance of priestly purity and reverence, serving as a solemn warning against the severe offense of profaning God's holy name through the careless or defiled handling of sacred items. The verse emphasizes the absolute holiness of the Lord and the exacting standards required of those who minister in His presence, ensuring that all interactions with consecrated things meticulously reflect His divine character, authority, and unblemished nature.
CONTEXT
Literary Context: Leviticus 22:2 initiates a new legislative block (Leviticus 22:1-16) that meticulously details the conditions under which priests may interact with and consume the "holy things" (Hebrew: qôdesh), which comprise the consecrated portions of sacrifices and other offerings set apart for God. This chapter naturally follows Leviticus 21, which established the personal holiness requirements for priests, including restrictions on marriage, mourning, and physical blemishes. While Leviticus 21 focuses on the priest's inherent state and personal conduct, Leviticus 22 shifts the focus to their professional duties, specifically concerning the consumption of sacred food. The broader context of Leviticus 1-7 outlines the various sacrificial types, and Leviticus 8-10 narrates the consecration of Aaron and his sons, tragically culminating in the judgment upon Nadab and Abihu for offering "unauthorized fire" (Leviticus 10:1-3). Thus, Leviticus 22:2 functions as a foundational principle for the subsequent detailed regulations, emphasizing that the priests' ritual purity is paramount for maintaining the sanctity of God's dwelling and the honor of His name, particularly when partaking in the very offerings that symbolize communion with Him.
Historical & Cultural Context: In ancient Israel, the Tabernacle, and later the Temple, served as the tangible dwelling place of God's holy presence among His people. The intricate system of sacrifices and offerings was the linchpin of Israelite worship, acting as the divinely ordained means of mediation between a perfectly holy God and a perpetually imperfect people. The Aaronic priesthood was divinely instituted to facilitate this sacred worship, serving as indispensable intermediaries. Their role was uniquely sacred, demanding an exceptional and unwavering level of ritual purity. The concept of "holy" (Hebrew: qôdesh) was foundational to Israelite worldview, denoting anything specifically set apart for God and thus fundamentally distinct from the "common" (Hebrew: chol). Any contact with sources of ritual impurity—such as death, certain bodily discharges, or specific skin diseases—rendered an individual "unclean" (tameh), thereby making them unfit to approach the sacred. This verse vividly reflects the pervasive concern for meticulously maintaining the distinct boundaries between the sacred and the common, between God's transcendent holiness and human impurity. The priests, as those granted the closest proximity to the divine presence and entrusted with handling the most sacred objects, bore the greatest responsibility to uphold these distinctions, lest they "profane" (make common or defile) God's holy name, which represented His very character, authority, and covenant faithfulness, echoing warnings found in passages like Exodus 20:7 and Leviticus 19:12.
Key Themes: Leviticus 22:2 powerfully contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Absolute Holiness, which permeates the entire book, establishing Him as utterly distinct and set apart from all impurity and sin. This verse highlights that human interaction with the divine must always be marked by reverence and purity, reflecting God's nature. Closely related is the theme of Priestly Purity and Responsibility, emphasizing that those consecrated to God's service bear a heightened accountability to maintain ritual and moral integrity, as their actions directly impact the honor of God's name. The verse also reinforces the critical Distinction Between the Holy and the Common, a foundational concept for Israel's worship and daily life, illustrating that what is consecrated to God cannot be treated as ordinary without severe consequences. Finally, the theme of The Sanctity of God's Name is central, as profaning it is presented as the ultimate offense. God's name encapsulates His character and authority, and its desecration undermines His glory and covenant relationship with Israel, as seen in instances where His name is explicitly invoked in connection with His character and actions, such as in Exodus 34:5-7. This verse underscores that the priests' conduct directly impacts the perception and honor of God among His people and the nations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound message regarding priestly conduct and divine holiness. Contrast is a central device, vividly highlighted by the juxtaposition of "profane" (Hebrew: châlal) and "hallow" (Hebrew: qâdash). This antithesis underscores the stark and irreconcilable difference between treating something as common or defiled versus setting it apart as sacred for God, thereby reinforcing the critical distinction between the holy and the unholy that is a pervasive theme throughout Leviticus. Emphasis is achieved through multiple means: the direct, authoritative command ("Speak unto Aaron and to his sons"), the repeated use of the adjective "holy" ("holy things," "my holy name"), and the culminating divine self-declaration, "I am the LORD." This authoritative statement serves as an ultimate validation, underscoring the non-negotiable nature of the command and its divine origin. Furthermore, Metonymy is present in the phrase "my holy name," where "name" stands for God's entire character, reputation, authority, and manifest presence. To profane His name is therefore to dishonor His very being and essence, making the transgression far more serious than a simple ritual error; it is an affront to God Himself. The verse's concise yet potent language creates a palpable sense of urgency and gravity concerning priestly conduct and God's absolute, unyielding holiness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:2 profoundly articulates the foundational principle of God's absolute and unblemished holiness, alongside the concomitant necessity for His people, particularly those entrusted with spiritual leadership, to meticulously reflect that holiness in their lives and actions. It teaches that God's intrinsic character demands utmost reverence, purity, and integrity from all who dare to approach Him or handle what has been consecrated to Him. The act of profaning God's name through impurity is not presented as a minor infraction or a mere ritual oversight, but as a direct and egregious affront to His very being, demonstrating a profound lack of awe, respect, and understanding for His sacred nature. This principle extends far beyond mere ritual purity, speaking powerfully to the integrity required in all forms of worship, service, and stewardship of divine truths. It underscores that true worship is not merely an external performance of rites but an internal disposition of profound reverence and awe that meticulously safeguards God's honor and glory.
REFLECTION AND APPLICATION
While the specific ritual laws governing the Aaronic priesthood in Leviticus no longer apply to New Testament believers in the same literal way, the eternal principles embedded within Leviticus 22:2 remain profoundly relevant and transformative for the Church today. As New Testament believers, we are collectively designated as a "royal priesthood" (1 Peter 2:9), signifying that we all possess direct access to God through Christ and are commissioned to offer spiritual sacrifices of worship, praise, and service. This verse challenges us to cultivate a deep, abiding, and active reverence for God in every facet of our lives. How do we, in our contemporary context, "separate ourselves" from spiritual impurities—sinful attitudes, ungodly influences, worldly entanglements—that would hinder our intimate communion with a holy God? How do we ensure that our words, our actions, our thoughts, and even our intentions do not "profane" His holy name, but rather consistently "hallow" it? This principle applies equally to our personal conduct, our corporate worship gatherings, and our responsible stewardship of spiritual truths, ministries, and resources. We are called to approach God's Word, prayer, the sacraments, and our relationships with fellow believers with the utmost respect and integrity, recognizing that these are sacred trusts. Our lives, offered as living sacrifices (Romans 12:1-2), should constantly reflect the holiness of the One we serve, ensuring that His name is honored, magnified, and glorified through every aspect of our being and doing.
Questions for Reflection
FAQ
What does it mean for priests to "separate themselves" from holy things?
Answer: In the context of Leviticus 22:2, for priests to "separate themselves" means they were strictly required to abstain from eating or interacting with the "holy things" (sacred offerings, consecrated portions of sacrifices, and other items set apart for God) if they were in a state of ritual impurity. This was not a permanent exclusion but a temporary withdrawal until they had undergone the prescribed purification rituals, such as washing themselves and waiting until evening, or offering a specific sacrifice for their impurity. The paramount purpose of this separation was to prevent the defilement of sacred objects and, by extension, to prevent the profanation of God's holy name, which would inevitably occur if an unclean person touched or consumed that which was set apart for a perfectly holy God. This stringent requirement underscored the absolute necessity of purity for those who ministered in God's immediate presence and handled His sacred provisions, maintaining the clear distinction between the holy and the common.
Why was "profaning God's name" such a serious offense in this context?
Answer: "Profaning God's name" was an extremely serious offense because God's "name" (Hebrew: shêm) represents His very character, authority, reputation, and divine essence. To profane it (Hebrew: châlal) means to treat it as common, to dishonor, defile, or devalue it. When priests, who were specifically set apart to mediate between God and Israel, mishandled sacred things due to their own impurity, it was seen as a direct affront to God Himself. It implied a profound disregard for His inherent holiness and a failure to uphold the sacred-common distinction that was absolutely fundamental to Israel's covenant relationship with God. Such an act undermined the very foundation of proper worship and could invite severe divine judgment, as vividly illustrated in the tragic case of Nadab and Abihu in Leviticus 10:1-3, who offered "unauthorized fire" and were consumed by fire from the Lord because, as God declared, "Among those who draw near to me I will be sanctified, and before all the people I will be glorified." This demonstrated that God's holiness must be upheld by those closest to Him.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:2, with its stringent demands for priestly purity and the severe warning against profaning God's holy name, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Old Testament priesthood, with its constant need for ritual purification and temporary separation from impurity due to human frailty and sin, served as a powerful foreshadowing of the perfect, unblemished, and eternal High Priest, Jesus. Unlike the Aaronic priests who continually had to "separate themselves" from holy things due to their own inherent sin and ritual uncleanness, Jesus was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He never contracted impurity and therefore never needed to separate Himself from the holy things; rather, He made all things holy through His perfect presence, His sinless life, and His atoning sacrifice. His perfect obedience and sacrificial death on the cross constitute the ultimate "hallowing" of God's name, demonstrating God's holiness, justice, and mercy perfectly and simultaneously providing the definitive means for humanity's cleansing from sin. Through His one-time, all-sufficient sacrifice, Jesus perfectly fulfilled all the Levitical requirements, not by abstaining from impurity, but by sovereignly taking impurity upon Himself and conquering it on the cross, thereby enabling us, who believe in Him, to be cleansed, declared righteous, and made holy. We, as His followers, are now part of a "royal priesthood" (1 Peter 2:9), empowered to draw near to God with full confidence and a sincere heart (Hebrews 10:19-22), not based on our own fleeting ritual purity, but solely on the perfect and eternal purity of Christ, who enables us to truly "hallow" God's name in our lives and worship.