TRV
Translation
King James Version
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.
Complete Jewish Bible
If a bull or lamb has a limb which is too long or short, you may offer it as a voluntary offering; but for a vow it will not be accepted.
Berean Standard Bible
You may present as a freewill offering an ox or sheep that has a deformed or stunted limb, but it is not acceptable in fulfillment of a vow.
American Standard Version
Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted.
World English Bible Messianic
Either a bull or a lamb that has any deformity or lacking in his parts, that you may offer for a freewill offering; but for a vow it shall not be accepted.
Geneva Bible (1599)
Yet a bullocke, or a sheepe that hath any member superfluous, or lacking, such mayest thou present for a free offring, but for a vowe it shall not be accepted.
Young's Literal Translation
`As to an ox or a sheep enlarged or dwarfed--a willing-offering ye do make it, but for a vow it is not pleasing.
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 22:23 meticulously details the acceptable physical conditions for animals presented as offerings, drawing a critical distinction between a freewill offering and an offering made in fulfillment of a vow. It stipulates that an animal with minor physical imperfections—either an excess ("superfluous") or a deficiency ("lacking") in its parts—may be presented as a spontaneous freewill offering, demonstrating God's gracious acceptance of sincere, voluntary devotion. However, such an animal is strictly forbidden and deemed unacceptable for an offering made to fulfill a solemn vow, underscoring the absolute integrity and perfection required when a worshiper enters into a binding commitment with the Almighty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:23 masterfully employs Contrast and Juxtaposition as its central literary devices, setting the "freewill offering" against the "vow" offering. This stark comparison immediately highlights the differing divine expectations based on the nature of the worshiper's intent and the binding quality of their commitment. The precise legal language used, characteristic of Casuistic Law prevalent throughout Leviticus, presents a specific condition ("superfluous or lacking in his parts") and then provides clear, distinct consequences for different scenarios ("mayest thou offer" versus "it shall not be accepted"). Furthermore, there is a profound layer of Symbolism at play: the demand for a "perfect" animal for a vow symbolizes the integrity, seriousness, and unwavering faithfulness required of the worshiper in fulfilling their solemn promise, reflecting God's own absolute holiness and His demand for unblemished commitment. Conversely, the gracious allowance for a "blemished" animal in a freewill offering subtly symbolizes God's understanding and acceptance of sincere, spontaneous devotion, acknowledging that true worship originates from a willing spirit, even if the material expression falls short of absolute perfection.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:23 offers profound theological insights into God's nuanced understanding of human worship and commitment. While God consistently demands excellence and integrity in approaching Him, particularly in the fulfillment of solemn promises, His gracious allowance for minor imperfections in freewill offerings reveals a divine valuing of the heart's sincere desire to give, even when the material offering may not be absolutely flawless. This teaches us that while our best is always expected, God's grace extends to our spontaneous expressions of love, acknowledging that true worship originates from a willing spirit. However, it simultaneously underscores the absolute seriousness of promises made to God, demanding the highest standard of faithfulness and integrity. The verse thus balances divine expectation with divine grace, providing a framework for understanding the nature of our offerings—whether spontaneous or obligated—to a holy God.
REFLECTION AND APPLICATION
This ancient regulation holds profound relevance for believers today, offering timeless insights into the nature of our relationship with God and the integrity of our commitments. It reminds us that God looks beyond the outward appearance of our offerings to the sincerity of our hearts. While we are always called to give our very best to the Lord, especially when fulfilling promises made to Him, this verse provides comfort and encouragement that our spontaneous acts of worship and service, even if imperfect in human eyes, are graciously received when offered with genuine love and devotion. It challenges us to examine the motivations behind our spiritual disciplines and acts of service, ensuring that our "vows"—our commitments to God, whether formal or informal, such as commitments to prayer, service, or financial stewardship—are upheld with unwavering integrity, reflecting the seriousness with which we regard our relationship with the Almighty. Conversely, it encourages us to cultivate a spirit of spontaneous generosity and worship, knowing that God cherishes every sincere expression of our love and devotion, even those that may not meet an impossible standard of human perfection.
Questions for Reflection
FAQ
Why did God allow imperfect animals for freewill offerings but not vows?
Answer: The distinction lies profoundly in the nature of the offering and the underlying commitment. A freewill offering (Hebrew: nedabah) was a voluntary, spontaneous gift given out of devotion, gratitude, or love, without any prior obligation. For these, God graciously permitted animals with minor physical imperfections—specifically, those "superfluous or lacking in his parts"—demonstrating His understanding that the heart's sincere intent and willingness were paramount, even if the material aspect wasn't absolutely perfect. This reflects God's grace and His desire to encourage heartfelt, spontaneous worship. In contrast, an offering made "for a vow" (Hebrew: neder) was a binding promise or solemn commitment made to God, often conditional or in exchange for a request. Such vows were taken with extreme seriousness in ancient Israelite society, as highlighted in Numbers 30:2. Therefore, offerings fulfilling a vow demanded the highest standard of perfection, symbolizing the integrity, seriousness, and unwavering faithfulness required in fulfilling a promise made to the Almighty. This dual standard emphasizes God's meticulousness regarding promises and His compassionate grace towards spontaneous devotion.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:23, with its intricate regulations concerning blemish and acceptance, ultimately points forward to the perfect, unblemished sacrifice of Jesus Christ. While the Old Covenant sacrifices, even the most perfect, were merely shadows and types, Christ's offering was the ultimate fulfillment of all God's righteous demands. He is the Lamb of God who takes away the sin of the world, perfectly fulfilling the requirement of being "without blemish and without spot," as powerfully affirmed in 1 Peter 1:18-19. Unlike the Old Testament system where even the best human efforts could only offer imperfect animals for freewill offerings, Christ's sacrifice was not a "freewill offering" in the sense of being less than perfect; rather, it was the perfect, once-for-all sacrifice that fully satisfied God's justice and perfectly fulfilled every "vow" of redemption God made to humanity. Through His flawless offering, we are now enabled to present ourselves as "living sacrifices, holy and acceptable to God," which is our "spiritual worship," as exhorted in Romans 12:1. Our worship and service, though inherently imperfect in our human execution, are made acceptable not by their own inherent flawlessness, but by the perfect, finished work of Christ, who was the ultimate, unblemished offering for all humanity, enabling us to draw near to God with confidence and grace, as described in Hebrews 10:19-22.