Leviticus 22:25

Translation
King James Version
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.
Ask
KJV (with Strong's)
Neither from a stranger's H5236 hand H3027 H1121 shall ye offer H7126 the bread H3899 of your God H430 of any of these; because their corruption H4893 is in them, and blemishes H3971 be in them: they shall not be accepted H7521 for you.
Ask
Complete Jewish Bible
and you are not to receive any of these from a foreigner for you to offer as bread for your God, because their deformity is a defect in them - they will not be accepted from you.'"
Ask
Berean Standard Bible
Neither you nor a foreigner shall present food to your God from any such animal. They will not be accepted on your behalf, because they are deformed and flawed.’”
Ask
American Standard Version
Neither from the hand of a foreigner shall ye offer the bread of your God of any of these; because their corruption is in them, there is a blemish in them: they shall not be accepted for you.
Ask
World English Bible Messianic
Neither shall you offer the bread of your God from the hand of a foreigner of any of these; because their corruption is in them. There is a defect in them. They shall not be accepted for you.’”
Ask
Geneva Bible (1599)
Neither of ye hand of a strager shall ye offer ye bread of your God of any of these, because their corruption is in them, there is a blemish in them: therefore shall they not be accepted for you.
Ask
Young's Literal Translation
And from the hand of a son of a stranger ye do not bring near the bread of your God, of any of these, for their corruption is in them; blemish is in them; they are not pleasing for you.'
Ask
See also
Leviticus 21:6Leviticus 21:8Ezra 6:8Ezra 6:101 John 5:18Malachi 1:7Malachi 1:8
In the KJVVerse 3,395 of 31,102

Study This Verse

SUMMARY

Leviticus 22:25 articulates a stringent divine mandate concerning the purity of sacrificial offerings, unequivocally stating that even gifts presented by non-Israelites ("strangers") must be entirely free of any physical defect or blemish. This command profoundly underscores God's absolute holiness and the non-negotiable standard of perfection required for anything brought into His sacred presence, emphasizing that flawed offerings, regardless of their origin or the intention of the donor, would be deemed utterly unacceptable for atonement, worship, or fellowship.

CONTEXT

  • Literary Context: This verse is intricately woven into the broader fabric of Leviticus chapters 21 and 22, which meticulously detail the laws governing the holiness of the priesthood and the sanctity of the offerings presented to Yahweh. Chapter 21 sets the stage by outlining the rigorous purity requirements for priests, emphasizing their consecrated status and separation for divine service, ensuring they are fit to mediate between God and His people. Chapter 22 then extends this focus to the very objects of worship—the sacrifices themselves—stipulating that only perfect and unblemished animals or produce are acceptable for presentation at the altar. Specifically, Leviticus 22:17-25 enumerates a comprehensive list of physical defects that would disqualify an animal, such as blindness, broken limbs, or scabs. Leviticus 22:25 serves as a critical capstone to this section, powerfully reinforcing that these exacting standards apply universally, even to offerings originating from "strangers," thereby safeguarding the integrity, purity, and profound holiness of God's sanctuary against any form of defilement or imperfection.
  • Historical & Cultural Context: In the ancient Near East, the practice of offering sacrifices to deities was widespread, often involving the presentation of a worshiper's finest possessions. However, Israel's sacrificial system, as divinely prescribed through the Mosaic Law, stood unique in its unparalleled emphasis on absolute perfection and purity, directly reflecting the singular and transcendent holiness of Yahweh. The term "stranger" (H5236, nêkâr) refers to non-Israelites who either resided among the Israelite community (resident aliens) or who might, by choice, approach the tabernacle or later the temple to offer sacrifices. While Israel was called to be a distinct and set-apart people, God's laws frequently included provisions for foreigners to interact with the covenant community, including participating in certain aspects of worship, as exemplified in Numbers 15:14-16. This verse powerfully underscores that even when a "stranger" chose to participate in Israel's worship, they were not exempt from God's exacting and universal standards for holiness. The phrase "the bread of your God" is a metonym for any food or animal offering presented to the Lord, signifying its sacred nature as consecrated to Him and often consumed by the priests or upon the altar, thus being symbolically "food" for God Himself. This highlights that the holiness and perfection of the offering were paramount, transcending the identity or origin of the donor.
  • Key Themes: Leviticus 22:25 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, emphasizing God's intrinsic purity and His demand for holiness in all who approach Him and in all that is dedicated to Him. The meticulous regulations for offerings underscore the Perfection required for worship, teaching that only the unblemished can be presented to an unblemished God. This also speaks to the profound Gravity of Sin, as any imperfection in the offering symbolizes the inherent flaw of humanity and the need for a perfect substitute. The verse also touches on the theme of Universal Standards, demonstrating that God's requirements for worship are not arbitrary or culturally relative but are absolute and apply to all who seek to draw near to Him, whether Israelite or "stranger," as seen in the broader context of God's impartiality (Deuteronomy 10:17). Ultimately, these themes collectively point to the necessity of a perfect mediator and sacrifice, foreshadowing the coming of Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Stranger (Hebrew, nêkâr', H5236): The Hebrew word H5236 (nêkâr') refers to someone who is foreign or alien, or abstractly, heathendom. In this context, it specifically denotes a non-Israelite, a person from outside the covenant community. The inclusion of offerings from a "stranger's hand" (combining H5236 nêkâr' with H3027 yâd, "hand," and H1121 bên, "son" or "belonging to") emphasizes that the divine requirement for purity is universal and applies irrespective of the donor's national or religious identity. God's standards for worship are absolute for all who seek to approach Him.
  • Corruption (Hebrew, mishchâth', H4893): The term H4893 (mishchâth') signifies disfigurement or something marred. In the context of sacrifices, it points to a severe physical defect, decay, or ruin that renders an animal fundamentally flawed and unacceptable. This word highlights a deep-seated imperfection that compromises the integrity and symbolic perfection demanded of an offering to a holy God.
  • Blemishes (Hebrew, mʼûwm', H3971): The Hebrew word H3971 (mʼûwm') refers to any physical defect, spot, or imperfection. This term is used broadly to encompass a range of physical impairments that would disqualify an animal from being an acceptable offering. Together with "corruption," it stresses the absolute necessity for the sacrificial animal to be physically whole, sound, and without any defect that would diminish its value or symbolism as a pure offering to a holy God.

Verse Breakdown

  • "Neither from a stranger's hand shall ye offer the bread of your God of any of these;": This clause establishes a strict prohibition against accepting flawed offerings, even if they originate from a non-Israelite. "The bread of your God" (H3899, lechem for "bread" and H430, ʼĕlôhîym for "God") is a comprehensive term for any offering (whether animal or grain) presented to the Lord, signifying its sacred nature and consecration to Him. The phrase "of any of these" directly refers back to the extensive list of disqualifying defects enumerated in the preceding verses, specifically Leviticus 22:20-24. This underscores that God's standards for purity are not contingent upon the donor's identity but are inherent to the quality of the offering itself, reflecting His universal and uncompromising holiness.
  • "because their corruption [is] in them, [and] blemishes [be] in them:": This segment provides the divine rationale for the prohibition. The presence of "corruption" (H4893, mishchâth', severe marring or decay) or "blemishes" (H3971, mʼûwm', any physical defect) renders the animal inherently unacceptable. These imperfections are not merely aesthetic concerns but represent a profound lack of wholeness and perfection that God fundamentally demands in all that is offered to Him. An imperfect offering would dishonor God, fail to adequately symbolize the purity required for atonement and fellowship, and thus violate the sanctity of the divine-human encounter.
  • "they shall not be accepted for you.": This concluding declarative statement emphasizes the absolute and unequivocal unacceptability of such offerings. The phrase "for you" implies that these offerings would not achieve their intended purpose on behalf of the worshiper—whether for atonement, thanksgiving, or fellowship—because they fail to meet God's holy standard for acceptability (H7521, râtsâh). Their rejection ensures that the sanctity of the altar and the integrity of the sacrificial system are meticulously maintained, preserving the purity of worship and the honor due to God.

Literary Devices

The passage employs several literary devices to convey its message with clarity, authority, and profound emphasis. Legal Language is predominant, characteristic of the book of Leviticus, utilizing precise, prescriptive, and declarative terms to establish divine law. The use of strong negative constructions like "Neither from... shall ye offer" and "they shall not be accepted" provides an unambiguous prohibition, leaving no room for misinterpretation. Metonymy is evident in the phrase "the bread of your God," where "bread" stands for all types of offerings, emphasizing their sacred nature as sustenance symbolically presented to God. The repeated emphasis on "corruption" and "blemishes" throughout Leviticus 22 and specifically within this verse serves as a powerful form of Repetition and Emphasis, reinforcing the non-negotiable requirement for physical perfection in sacrifices. This literary technique ensures that the reader fully grasps the gravity of God's demand for unblemished offerings, regardless of the donor's background or intention.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 22:25 profoundly illustrates God's unwavering and absolute demand for holiness and perfection in all that approaches Him. This principle is not merely a ceremonial regulation but is foundational to understanding the very nature of biblical worship and the immutable character of God Himself. The meticulous regulations for sacrifices underscore that God is not content with mere offerings; He requires offerings that flawlessly reflect His own perfect, unblemished, and transcendent nature. This absolute standard served as a crucial pedagogical tool for Israel, teaching them about the immense gravity of sin and the inherent impossibility of approaching a holy God with anything less than perfection, thereby preparing their hearts and minds for a greater, ultimate revelation of God's perfect provision. The unacceptability of flawed sacrifices, even when offered with sincere intent by "strangers," highlights that God's holiness transcends all human distinctions, cultural norms, and personal intentions, demanding strict adherence to His revealed and perfect will.

REFLECTION AND APPLICATION

The ancient command in Leviticus 22:25, though specifically addressing Old Covenant animal sacrifices, carries profound and enduring spiritual principles for believers today. It compels us to deeply examine the quality of our offerings to God, not in terms of the physical perfection of animals, but in the sincerity, purity, and wholeheartedness of our spiritual worship and service. God still deserves our "unblemished" best—our undivided attention in prayer, our diligent and reverent study of His Word, our selfless and sacrificial acts of service to others, and our unwavering commitment to holiness in every aspect of our daily lives. This verse challenges us to move beyond superficial religiosity, half-hearted efforts, or a "good enough" attitude in our walk with Christ. It urges us to present ourselves and our gifts with excellence, recognizing that our sovereign God is worthy of nothing less than our very best, offered from a pure heart motivated by love and reverence. It serves as a poignant reminder that true worship is not merely an outward act but an inward disposition of profound reverence, devotion, and a relentless pursuit of Christ-like perfection.

Questions for Reflection

  • In what specific areas of my life might I be inadvertently offering God "blemished" or "corrupt" sacrifices, rather than my genuine, unreserved best?
  • How does the universal and uncompromising standard of purity in this verse deepen my understanding of God's transcendent holiness and His expectations for all who seek to approach Him?
  • What practical steps can I take to more fully offer myself as a "living sacrifice, holy and acceptable to God" (Romans 12:1) in light of the principles revealed in Leviticus 22:25?

FAQ

Why was it important that even a stranger's offering be unblemished?

Answer: It was crucial for several profound reasons. Firstly, it underscored God's universal and impartial standard of holiness; His perfection and purity are not relative to the identity, nationality, or background of the worshiper. The sanctity of the tabernacle (and later the temple) and the entire sacrificial system had to be maintained at an absolute level, regardless of who brought the offering. Accepting a blemished sacrifice, even from a non-Israelite, would have defiled the sacred space, compromised the integrity of the divine-human encounter, and diminished the profound theological truth that only perfection could approach a perfect God. This also served as a vital lesson for both Israelites and "strangers," demonstrating that God's laws applied to all who sought to interact with Him through the covenant system, thereby showcasing His impartiality and the absolute nature of His requirements for worship, as further elaborated in passages like Numbers 15:14-16.

What does "the bread of your God" mean in this context?

Answer: "The bread of your God" (לֶחֶם אֱלֹהֵיכֶם, lechem Eloheichem) is a comprehensive and deeply significant term used frequently in Leviticus to refer to any offering or sacrifice presented to the Lord. While "bread" literally means food, here it functions as a powerful metonym, signifying that these offerings were consecrated to God and, in a symbolic and spiritual sense, constituted "food" for Him, or that which was consumed on His altar as a pleasing aroma. This phrase profoundly emphasizes the sacredness of the offerings and their direct dedication to God, whether they were burnt offerings, peace offerings, grain offerings, or other sacrifices. It highlights that these items were not merely gifts but were integral to the divine-human covenant relationship and were to be treated with the utmost reverence and purity, as meticulously detailed throughout Leviticus chapter 7 and other sacrificial instructions.

CHRIST-CENTERED FULFILLMENT

Leviticus 22:25, with its stringent insistence on unblemished offerings, finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. The entire Old Testament sacrificial system, with its countless perfect animals, served as a profound and divinely orchestrated foreshadowing of the one truly perfect and efficacious sacrifice yet to come. Jesus, the Lamb of God who takes away the sin of the world, was uniquely born without sin and lived a life of absolute, unblemished perfection, making Him the only "unblemished" and "unspotted" offering capable of atoning for humanity's pervasive sin (1 Peter 1:18-19). Unlike the animal sacrifices, which had to be repeatedly offered because their blood could only temporarily cover sins (Hebrews 10:1-4), Christ offered Himself "through the eternal Spirit" as a "blameless" sacrifice, thereby purifying our consciences from dead works and securing an eternal redemption that is complete and final (Hebrews 9:11-14). His perfect sacrifice, offered once for all time, perfectly satisfies God's immutable demand for holiness and provides the true acceptance that no blemished offering, whether from Jew or Gentile, could ever achieve. In Christ, God's perfect standard is not merely met but surpassed, and all who place their faith in Him are made eternally acceptable and beloved in the eyes of God (Ephesians 1:6).

Copy as

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.
Copy as
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.
Copy as

Continue studying Leviticus 22:25 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.