Leviticus 22:22

KJV

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.

KJV (with Strong's)

Blind {H5788}, or broken {H7665}, or maimed {H2782}, or having a wen {H2990}, or scurvy {H1618}, or scabbed {H3217}, ye shall not offer {H7126} these unto the LORD {H3068}, nor make {H5414} an offering by fire {H801} of them upon the altar {H4196} unto the LORD {H3068}.

Complete Jewish Bible

If it is blind, injured, mutilated, has an abnormal growth or has festering or running sores, you are not to offer it to ADONAI or make such an offering by fire on the altar to ADONAI.

Berean Standard Bible

You are not to present to the LORD any animal that is blind, injured, or maimed, or anything with a running sore, a festering rash, or a scab; you must not put any of these on the altar as an offering made by fire to the LORD.

American Standard Version

Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto Jehovah, nor make an offering by fire of them upon the altar unto Jehovah.

Commentary

### SUMMARY
Leviticus 22:22 meticulously details the stringent requirements for animal sacrifices in Old Covenant worship, explicitly prohibiting the offering of any animal bearing physical defects or diseases. The verse lists specific disqualifying blemishes—including blindness, broken bones, maiming, growths like a wen, and skin conditions such as scurvy or scabs—emphasizing that such imperfect animals were utterly unacceptable for any fiery offering presented upon the altar to the LORD. This divine mandate underscored God's absolute holiness, His demand for unblemished perfection in all that approached His sacred presence, and the profound theological principle that only the perfect could represent or atone before a perfect God.

### CONTEXT
* **Literary Context:** Leviticus 22:22 is situated within a larger block of legislation (chapters 21-22) that meticulously outlines the standards of holiness required for both the Aaronic priesthood and the sacrificial offerings they handled. Chapter 21 focuses on the physical and ritual purity of the priests themselves, mandating that they be free from physical blemishes and adhere to specific purity laws to approach the altar and handle holy things. Chapter 22 extends this principle of sanctity from the priests to the very animals designated for sacrifice. The progression from the holiness of the offerer to the holiness of the offering highlights a consistent divine principle: God demands purity and perfection from both those who serve Him and the means by which they worship Him, thereby safeguarding the integrity of the covenant relationship and the sanctity of His dwelling place among His people. The preceding verses in chapter 22 also address the conditions under which priests could eat the holy offerings, further emphasizing the sacredness of all aspects of the sacrificial system.
* **Historical & Cultural Context:** In the ancient Near East, various cultures practiced animal sacrifice, but the Israelite system, as prescribed by the Mosaic Law, distinguished itself through its unparalleled demands for perfection. While neighboring nations might offer the "best" in terms of size or quantity, Israel's law emphasized the *integrity*, *wholeness*, and *freedom from blemish* of the animal. This was not merely an aesthetic preference; it was a profound theological statement. A blemished animal would have been considered an insult to the divine recipient, signifying a lack of reverence or a diminished view of God's worthiness. The meticulous nature of these laws served to distinguish Yahweh's worship from that of surrounding pagan cults, reinforcing His unique holiness and His demand for absolute purity. Furthermore, these regulations protected the worshiper from offering something cheap, convenient, or already dying, compelling them to consider the true cost and value of their devotion—a principle later echoed in the prophets' condemnations of half-hearted or defiled worship, such as in [Malachi 1:8](/malachi/1-8 "Malachi 1:8 - Condemnation of Blemished Sacrifices").
* **Key Themes:** The overarching theme in Leviticus 22, and indeed much of the book, is **Holiness**. This verse specifically contributes to the theme of **Sacrificial Purity and Perfection**. God's demand for unblemished offerings underscores His own absolute purity and the necessity for His people to approach Him with reverence and integrity. It reinforces the concept that worship is not casual but demands the very best, reflecting the worshiper's esteem for the divine. This principle of presenting the best is echoed in later prophetic critiques of defiled worship, such as in [Malachi 1:6-14](/malachi/1-6-14 "Malachi 1:6-14 - Condemnation of Defiled Offerings"). Furthermore, these laws subtly introduce the theme of **Atonement's Perfection**, foreshadowing the ultimate need for a perfect, spotless sacrifice to truly deal with sin, a concept that finds its full revelation in the New Testament's portrayal of Christ as the [Lamb of God without blemish](/1_peter/1-19 "1 Peter 1:19 - Christ, the Lamb without Blemish").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Blind (Hebrew, _ʻivvârôwn_):** This Hebrew term (H5788) refers to the state of being without sight. Its inclusion highlights that even a fundamental sensory defect, which might not impair an animal's physical strength or overall health, rendered it unacceptable for sacred offerings. This underscores the demand for complete wholeness and perfection in all aspects, emphasizing that God's standard was absolute and comprehensive, not merely functional.
* **Maimed (Hebrew, _chârats_):** Derived from a primitive root (H2782) meaning "to wound" or "to point sharply," this term signifies an animal that has been injured, mutilated, or severely deformed, resulting in a permanent physical impairment or loss of a limb. It emphasizes that animals with severe, disfiguring injuries were unfit, as they lacked the integrity and completeness required for a perfect sacrifice, which was to represent the worshiper's best and God's unblemished holiness.
* **LORD (Hebrew, _Yᵉhôvâh_):** This is the sacred, covenant name of God (H3068), emphasizing His self-existent, eternal nature and His unique relationship with Israel. Its repeated presence in the verse underscores that the stringent requirements for offerings are not arbitrary human rules or cultural customs but divine commands, rooted in the holy character and supreme worthiness of Yahweh, the God of the covenant. The prohibition is ultimately about honoring Him who is perfectly holy.

#### Verse Breakdown
* **"Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed,"**: This initial clause provides a comprehensive and illustrative list of physical defects that disqualify an animal for sacrifice. "Blind" (עִוֵּר, _'ivver_) refers to a lack of sight. "Broken" (שָׁבוּר, _shavur_) indicates a fractured limb or bone. "Maimed" (קָלוּט, _qalut_, though the root H2782 is given for 'maimed' in the Strong's data, the KJV often uses different specific words for the same root, here it implies a missing or severely deformed limb). The subsequent terms—"wen" (יַבֶּלֶת, _yabbel_), "scurvy" (גָּרָב, _garab_), and "scabbed" (יַלֶּפֶת, _yallepheth_)—address various forms of growths, tumors, and persistent skin diseases. Collectively, these conditions represent a broad spectrum of physical imperfections, from congenital defects to injuries and chronic illnesses, all of which render the animal unfit for sacred use because they mar its wholeness and perfection.
* **"ye shall not offer these unto the LORD,"**: This is a direct, emphatic prohibition. The phrase "unto the LORD" (לַיהוָה, _la'YHWH_) is crucial, emphasizing that the unacceptability of these animals is not merely a matter of human preference, hygiene, or economic value, but a divine decree rooted in God's character and His absolute standard for worship. To offer such an animal would be an affront to His holiness, a violation of His covenant demands, and an act of disrespect toward His supreme worthiness.
* **"nor make an offering by fire of them upon the altar unto the LORD."**: This final clause specifies the precise context of the prohibition: any offering "by fire" (אִשֶּׁה, _'ishsheh_), which encompasses various types of sacrifices such as burnt offerings (עֹלָה, _'olah_), peace offerings (שְׁלָמִים, _shelamim_), and sin/guilt offerings (חַטָּאת, _chatta't_ / אָשָׁם, _'asham_). The "altar" (מִזְבֵּחַ, _mizbeach_) is the sacred focal point of sacrifice, where the offering is consumed by fire as a sweet aroma to God. The repetition of "unto the LORD" powerfully reinforces the divine recipient and the profoundly sacred context, underscoring the absolute necessity of perfection for any act of worship involving fire on His holy altar.

#### Literary Devices
Leviticus 22:22 primarily employs **Enumeration** and **Exclusion** to convey its message with clarity and emphasis. The verse provides a detailed list of specific physical defects, creating a clear and exhaustive catalogue of what is unacceptable for sacrifice. This precise enumeration leaves no ambiguity regarding the types of blemishes that disqualify an animal, reinforcing the meticulousness required in Israelite worship. Furthermore, the verse utilizes **Repetition** of the phrase "unto the LORD" (לַיהוָה, _la'YHWH_) to underscore the divine recipient of the offerings and the profound theological weight of the prohibition. This repetition elevates the command beyond mere ritualistic instruction, rooting it firmly in the character and supreme demands of God Himself. The underlying **Symbolism** is profound: the physical perfection and wholeness of the animal symbolize the spiritual perfection and integrity demanded by a holy God, reflecting His own unblemished character. Any defect, no matter how minor, would mar this symbolic representation of purity, reverence, and the worshiper's sincere devotion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:22 profoundly articulates God's unwavering demand for holiness and perfection in worship, a foundational principle that transcends the specifics of the Old Covenant sacrificial system. The unblemished animal was not merely a ritualistic requirement but a tangible representation of the worshiper's sincere devotion and God's absolute purity. To offer anything less than perfect was to diminish God's worth, disrespect His holy character, and undermine the seriousness of the covenant relationship. This principle teaches that true worship involves giving God our very best, reflecting His own excellence and our profound reverence for Him. It underscores that God is not content with leftovers, half-hearted gestures, or convenient offerings; He deserves and demands our wholehearted, unblemished devotion, reflecting the intrinsic value and glory of His person.

* [Deuteronomy 15:21](/deuteronomy/15-21 "Deuteronomy 15:21 - Prohibition of Blemished Firstborn")
* [Malachi 1:7](/malachi/1-7 "Malachi 1:7 - Condemnation of Defiled Offerings")
* [Romans 12:1](/romans/12-1 "Romans 12:1 - Presenting Your Bodies as Living Sacrifices")

### REFLECTION AND APPLICATION
While the literal offering of animal sacrifices has ceased for believers in Christ, the profound spiritual principles embedded in Leviticus 22:22 remain eternally relevant for our lives today. This verse challenges us to critically examine the quality of our "offering" to God in every sphere of life. It calls us to present our "best" not just in terms of material possessions or financial contributions, but in our consecrated time, developed talents, interpersonal relationships, and the very integrity of our character. Our worship, service, and obedience should be marked by excellence, purity, and wholehearted devotion, reflecting the unblemished holiness of the God we serve. This means striving for spiritual integrity, seeking to live lives that are pleasing to Him in thought, word, and deed, and resisting the temptation to offer Him anything less than our full, undivided attention and affection. Understanding God's stringent demand for perfection in the Old Testament deepens our appreciation for the perfect, once-for-all sacrifice of Christ, which alone enables us to approach a holy God with confidence and acceptance, transforming our understanding of what it means to live a life of worship.

#### Questions for Reflection
* **In what areas of my life am I tempted to offer God "blemished" or half-hearted efforts, rather than my very best?**
* **How does the Old Testament's demand for an unblemished sacrifice deepen my understanding and appreciation for Jesus Christ's perfect and complete sacrifice?**
* **What practical steps can I take to cultivate greater spiritual integrity and present myself as a "living sacrifice" that is truly holy and acceptable to God in my daily life?**

### FAQ

**Why were these specific physical defects so strictly prohibited for offerings?**

Answer: The prohibition of specific physical defects in sacrificial animals was not arbitrary but deeply symbolic and theological. Firstly, it underscored God's absolute holiness and perfection. Anything brought into His presence, especially as an act of worship and atonement, had to reflect His unblemished character. A flawed animal would have been seen as an insult, suggesting God was not worthy of the highest standard. Secondly, the animal represented the worshiper and their desire for reconciliation with a holy God. An unblemished animal symbolized the ideal of wholeness, purity, and integrity that God desired from His people. It also powerfully prefigured the perfect, spotless sacrifice that would ultimately atone for sin, as seen in the New Testament's description of Christ in [1 Peter 1:19](/1_peter/1-19 "1 Peter 1:19 - Christ as a Lamb without Blemish"). Finally, it served as a practical safeguard against offering animals that were already dying, diseased, or of little economic value, ensuring that the act of sacrifice was truly costly and meaningful, not merely a convenient disposal of unwanted livestock.

**Does this verse imply that people with physical disabilities or imperfections are somehow less worthy in God's eyes?**

Answer: Absolutely not. This verse pertains exclusively to the physical requirements for *sacrificial animals* within the Old Covenant ritual system, which served as types and shadows pointing to Christ. It does not, in any way, reflect God's view of human worth or dignity. The Bible consistently affirms the inherent worth and value of every individual, created in God's image, regardless of physical ability or appearance (see [Psalm 139:13-16](/psalm/139-13-16 "Psalm 139:13-16 - God's Intimate Knowledge of Us") and [Acts 17:28](/acts/17-28 "Acts 17:28 - In Him We Live and Move")). In fact, Jesus often showed particular compassion and healing to those with physical ailments, demonstrating God's boundless love for all people (e.g., [Matthew 11:5](/matthew/11-5 "Matthew 11:5 - The Blind See and the Lame Walk")). The Old Testament's ritual purity laws, including those for priests, were distinct from moral or spiritual worth and were designed to teach profound theological truths about holiness and the need for a perfect atonement, not to devalue individuals.

### CHRIST-CENTERED FULFILLMENT
Leviticus 22:22, with its stringent demand for unblemished sacrifices, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. The entire Old Testament sacrificial system, with its countless perfect lambs, bulls, and goats, served as a powerful prophetic shadow, continually pointing forward to the coming of the one true, spotless Lamb of God. Jesus, in His perfect humanity and divine nature, was truly "without blemish and without spot" ([1 Peter 1:19](/1_peter/1-19 "1 Peter 1:19 - Christ as a Lamb without Blemish")), utterly free from the "blindness" of sin, the "brokenness" of a fallen nature, or any "scabbed" imperfection that would disqualify Him. His life was one of complete and perfect obedience to the Father, marked by absolute righteousness, making Him the only acceptable offering for the sins of humanity. The author of Hebrews powerfully articulates this, explaining that Christ "through the eternal Spirit offered Himself without blemish to God" ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Perfect Sacrifice")). Unlike the temporary, imperfect animal sacrifices that had to be repeated continually, Christ's singular, perfect sacrifice on the cross was "once for all" ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Sanctified Through Christ's Offering")), forever satisfying God's righteous demands and opening the way for all who believe to approach a holy God with confidence and receive eternal redemption. He is the ultimate, unblemished sacrifice, the Lamb of God who truly "takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 22:20

[But] whatsoever hath a blemish, [that] shall ye not offer: for it shall not be acceptable for you.

Leviticus 3:5

And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which [is] upon the wood that [is] on the fire: [it is] an offering made by fire, of a sweet savour unto the LORD.

Leviticus 1:13

But he shall wash the inwards and the legs with water: and the priest shall bring [it] all, and burn [it] upon the altar: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

Malachi 1:8

And if ye offer the blind for sacrifice, [is it] not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.

Leviticus 1:9

But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, [to be] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.

Leviticus 3:3

And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that [is] upon the inwards,

Leviticus 21:18

For whatsoever man [he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,