TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
"When a bull, sheep or goat is born, it is to stay with its mother for seven days; but from the eighth day on, it may be accepted for an offering made by fire to ADONAI.
Berean Standard Bible
“When an ox, a sheep, or a goat is born, it must remain with its mother for seven days. From the eighth day on, it will be acceptable as an offering made by fire to the LORD.
American Standard Version
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 the oblation of an offering made by fire unto Jehovah.
World English Bible Messianic
“When a bull, or a sheep, or a goat, is born, then it shall remain seven days with its mother; and from the eighth day and thenceforth it shall be accepted for the offering of an offering made by fire to the LORD.
Geneva Bible (1599)
When a bullocke, or a sheepe, or a goate shall be brought foorth, it shalbe euen seuen daies vnder his damme: and from the eight day forth, it shalbe accepted for a sacrifice made by fire vnto the Lord.
Young's Literal Translation
`When ox or lamb or goat is born, and it hath been seven days under its dam, then from the eighth day and henceforth, it is pleasing for an offering, a fire-offering to Jehovah;
In the KJVVerse 3,397 of 31,102
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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Clement of AlexandriaAD 215
The Stromata Book 2
Scripture says, “At least grant the offspring to its mother for its first seven days.” For if nothing comes to be without reason and milk flows in the mothers for the nourishment of the offspring, then in taking the offspring away from the providential endowment of the milk, a person is doing violence to nature. So Greeks and anyone else who runs the law down ought to blush for shame if the law is generous over irrational beasts. Yet some people actually expose human offspring to abortive death. By prophetic authority the law has for a long time cut short their ferocity through this commandment of which we have been speaking. For if the law refuses to allow the offspring of irrational creatures to be separated from their mother before taking milk, it is far more forceful in preparing human beings against that cruel, uncivilized view [exposure to death of infants]. If they ignore nature, at least they may not ignore the lessons of the law.
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 22:27 articulates a foundational divine statute regarding the age of animals permissible for sacrificial offerings. It mandates that any bullock, sheep, or goat intended for sacrifice must remain with its mother for a minimum of seven days following its birth. Only from the eighth day onward does the animal become ritually and physically acceptable to be presented as a fire offering to the LORD. This regulation underscores God's meticulous standards for worship, emphasizing the animal's vitality, maturity, and consecrated readiness, while also symbolically pointing to principles of new life and divine acceptance in approaching the Holy One.
CONTEXT
Literary Context: This verse is deeply embedded within a larger legal corpus in Leviticus (chapters 21-22) that meticulously defines the requirements for priestly holiness and the purity of sacrificial offerings. Following detailed instructions concerning the physical integrity and ritual conduct of priests in Leviticus 21, chapter 22 shifts its focus to the offerings themselves. Verses 1-16 delineate who among the priests and their households may partake of the holy offerings, stressing the absolute necessity of ritual purity. Subsequently, verses 17-25 outline the stringent physical perfection required of animals presented for sacrifice, explicitly prohibiting any blemished or defective specimens. Leviticus 22:27, therefore, extends this principle of perfection to encompass the animal's age, ensuring it has surpassed its most vulnerable neonatal stage and possesses sufficient robustness to constitute a worthy offering. It immediately precedes the prohibition against slaughtering an animal and its young on the same day in Leviticus 22:28, further highlighting God's profound concern for the welfare and natural developmental processes of the sacrificial animals.
Historical & Cultural Context: The elaborate sacrificial system, as prescribed in the Mosaic Law, formed the indispensable core of ancient Israelite worship. It served as the primary means for the people of God to approach Him, seek atonement for sin, express profound gratitude, and enter into covenantal communion. These intricate regulations were far from arbitrary; they were profoundly rooted in Israel's theological understanding of God's absolute holiness, His transcendence, and humanity's inherent sinfulness. The requirement for animals to be "seven days under the dam" was a practical measure to ensure the animal's health and viability, confirming its survival beyond the most fragile neonatal period. This practice also implicitly respected the natural bond between mother and offspring, preventing the offering of a helpless or sickly newborn. The "eighth day" carried immense symbolic weight in ancient Israelite culture and biblical numerology. The number seven frequently symbolized completion, perfection, or divine rest, famously seen in the creation week and the Sabbath. Consequently, the eighth day often signified a new beginning, resurrection, or a fresh start, transcending the previous cycle. This profound symbolism is exemplified by the command for circumcision on the eighth day, which marked a male's entry into the Abrahamic covenant and a new spiritual identity. Thus, an animal offered on the eighth day was not merely physically mature but also symbolically consecrated for a new, sacred purpose, distinct from its natural existence.
Key Themes: Leviticus 22:27 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 a holy people and holy worship. The meticulous regulations for offerings, including the age requirement, underscore that God cannot be approached casually or with anything less than His prescribed perfection. This verse also highlights the theme of Acceptability, revealing the precise conditions under which an offering becomes pleasing and acceptable to the LORD, linking directly to the concept of divine favor. Furthermore, the "seven days" and "eighth day" motif introduces the theme of New Creation and New Beginnings, suggesting that what is offered to God must be robust, complete, and symbolically set apart for a new, sacred purpose. This echoes the broader biblical narrative of God continually initiating new phases of His redemptive plan, from the new creation after the flood to the promise of a new heavens and new earth. Finally, the passage subtly touches upon the theme of Respect for Life, ensuring the well-being of the animal before its sacrificial purpose, aligning with other laws that protect animal welfare within the Mosaic covenant.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:27 masterfully employs several literary devices to convey its precise divine instruction. Precision in legal language is paramount, with the explicit enumeration of "bullock, or a sheep, or a goat" leaving no ambiguity regarding the specific animals subject to the regulation. The numerical requirements of "seven days" and "eighth day" introduce profound Symbolism, where these numbers transcend mere temporal measurement. Seven, a recurring motif in biblical thought, typically signifies completion, perfection, and divine order, while eight frequently denotes new beginnings, resurrection, or transcendence. This numerical progression from a completed cycle to a new, consecrated start imbues the animal's readiness with deep theological significance, suggesting a transition into a sacred status. The phrase "it shall be accepted for an offering" utilizes Legal Language to denote divine approval, emphasizing that God's pleasure is contingent upon strict adherence to His specific, non-negotiable standards. Furthermore, the inclusion of "and thenceforth" functions as a form of Merism, implicitly covering all acceptable ages beyond the initial seven-day period by specifying the minimum age, thus encompassing the full range of permissible offerings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:27 profoundly underscores God's absolute holiness and His unyielding demand for perfection in worship. The meticulous nature of this law reveals that approaching the Creator is not a casual endeavor but requires adherence to His precise, divinely ordained standards. This regulation ensures that the offering is not only physically sound but also symbolically mature and consecrated, reflecting a foundational principle that God desires our very best—not something weak, incomplete, or hastily offered. The "eighth day" motif further connects to profound theological themes of new creation, resurrection, and covenantal renewal, suggesting that what is offered to God must transcend its natural state and enter a realm of sacred newness and wholeness. It is a testament to God's character that He establishes such specific criteria for His worship, demonstrating His worthiness of the highest honor and the most perfect devotion.
REFLECTION AND APPLICATION
Leviticus 22:27, though rooted in the ancient Israelite sacrificial system, offers enduring and profound principles for contemporary believers. It challenges us to deeply consider the quality and intentionality of our "offerings" to God—not merely in terms of material possessions, but in the dedication of our time, talents, spiritual gifts, and the very essence of our lives. Just as God required an animal that had passed its initial vulnerability and entered a state of robust maturity, He desires our worship, service, and devotion to be mature, intentional, and wholehearted. This implies cultivating spiritual readiness, ensuring that our expressions of praise, acts of service, and commitment to discipleship are not given haphazardly or out of spiritual infancy, but from a place of genuine growth, consecrated purpose, and a desire to honor Him with our best. We are called to present our "best" to God, not what is convenient, leftover, or half-hearted, reflecting a deep reverence for His holiness and an earnest desire for His acceptance and pleasure in our lives.
Questions for Reflection
FAQ
Why did the animal have to be at least eight days old?
Answer: The requirement for an animal to be at least eight days old served multiple purposes. Practically, it ensured the animal's viability and health; a newborn is most vulnerable in its first few days, and surviving seven days indicated it was robust and healthy, making it a more fitting and perfect offering to God. Symbolically, the "eighth day" carries profound weight in biblical thought, often signifying a new beginning, new creation, or resurrection, aligning the offering with a state of consecrated newness and readiness for sacred purpose. This principle is also powerfully seen in the command for circumcision on the eighth day, marking a covenantal new beginning and entry into God's promises.
Does this verse mean God doesn't care about newborn animals?
Answer: On the contrary, this verse, along with other laws in Leviticus, demonstrates God's profound concern for the welfare of His creation, including animals. The explicit requirement for the animal to remain with its dam for seven days ensures it receives vital maternal care, nourishment, and protection during its most fragile stage. This prevents the offering of a helpless, sickly, or prematurely separated newborn, reflecting a measure of respect for life and the natural order established by God. This concern is further evidenced by the prohibition against slaughtering an animal and its young on the same day in Leviticus 22:28. God desires offerings that are whole, complete, and presented with integrity, not those that would cause undue hardship or disrespect to His creation.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:27, with its precise regulations for acceptable sacrifices, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The requirement for an animal to be at least eight days old, symbolizing its vitality, completeness, and a new beginning, powerfully foreshadows the flawless nature of Christ's sacrifice. He is presented in scripture as the perfect Lamb of God who was "without blemish or defect" (1 Peter 1:19), not merely in physical terms but morally and spiritually perfect from His conception. His resurrection on the "first day of the week"—which can be understood as the ultimate "eighth day" following the completion of the creation week and the Sabbath rest—inaugurated a new creation and a new covenant, making His sacrifice eternally "accepted" by God (Hebrews 9:14). Unlike the temporary and imperfect animal sacrifices of the Old Testament, Christ's singular offering was once for all, establishing a permanent and sufficient means of atonement and direct access to God. He is the true and living sacrifice, perfectly pleasing to the Father, through whom we are now empowered to offer our spiritual sacrifices of praise and good deeds (Hebrews 13:15-16).