Leviticus 22:22

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
Blind, injured, maimed, having a wart, festering, or having a running sore: you shall not offer these to the LORD, nor make an offering by fire of them on the altar to the LORD.
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Geneva Bible (1599)
Blinde, or broken, or maimed, or hauing a wenne, or skiruie, or skabbed: these shall yee not offer vnto the Lord nor make an offring by fire of these vpon the altar of the Lord.
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Young's Literal Translation
blind, or broken, or maimed, or having a wen, or scurvy, or scabbed--ye do not bring these near to Jehovah, and a fire-offering ye do not make of them on the altar to Jehovah.
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See also
Leviticus 22:20Leviticus 3:5Leviticus 1:13Malachi 1:8Leviticus 1:9Leviticus 3:3Leviticus 21:18
In the KJVVerse 3,392 of 31,102

Study This Verse

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.
  • 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. 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.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Blind (Hebrew, ʻivvârôwn, H5788): 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, H2782): 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, H3068): 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.

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. 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 and Acts 17:28). 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). 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), 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). 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), 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).

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Commentary on Leviticus 22 verses 17–33

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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