Leviticus 22:28

Translation
King James Version
And whether it be cow or ewe, ye shall not kill it and her young both in one day.
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KJV (with Strong's)
And whether it be cow H7794 or ewe H7716, ye shall not kill H7819 it and her young H1121 both in one H259 day H3117.
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Complete Jewish Bible
However, no animal is to be slaughtered together with its young on the same day, neither cow nor ewe.
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Berean Standard Bible
But you must not slaughter an ox or a sheep on the same day as its young.
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American Standard Version
And whether it be cow or ewe, ye shall not kill it and its young both in one day.
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World English Bible Messianic
Whether it is a cow or ewe, you shall not kill it and its young both in one day.
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Geneva Bible (1599)
As for the cowe or the ewe, yee shall not kill her, and her yong both in one day.
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Young's Literal Translation
but an ox or sheep--it and its young one, ye do not slaughter in one day.
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See also
Deuteronomy 22:6Deuteronomy 22:7Deuteronomy 14:21Exodus 23:19Exodus 34:26
In the KJVVerse 3,398 of 31,102

Study This Verse

SUMMARY

Leviticus 22:28 presents a specific ethical injunction within the Mosaic Law, prohibiting the slaughter of a mother animal—whether a cow or a ewe—and its young on the same day. This command, embedded within a broader corpus of laws governing priestly holiness and the suitability of sacrifices, transcends mere ritual purity to underscore God's profound compassion for His creation, His demand for ethical restraint even in necessary acts, and His desire for Israel to embody His orderly and merciful character, thereby distinguishing themselves from surrounding pagan cultures. It highlights a divine concern for the sanctity of life and the preservation of natural familial bonds within the animal kingdom.

CONTEXT

  • Literary Context: Leviticus 22:28 is situated within a significant section of Leviticus (chapters 21-22) that meticulously details the stringent requirements for holiness applicable to priests and the standards for pure and acceptable offerings presented to the Lord. Chapter 21 delineates the personal holiness expected of the Aaronic priesthood, including restrictions on their marital choices and contact with the deceased. Chapter 22 then transitions to the holiness of the sacrificial offerings themselves, specifying who is permitted to partake of the holy food, identifying the physical blemishes that disqualify an animal for sacrifice, and emphasizing the necessity for offerings to be "without blemish" and offered voluntarily. This particular verse, alongside other regulations concerning the minimum age of sacrificial animals (as seen in Leviticus 22:27) and the prohibition against offering an animal and its young on the same day, vividly illustrates that God's holiness extends beyond mere ritual performance to encompass the ethical treatment of the creatures involved in worship and daily life. It forms part of a series of laws designed to cultivate a deep-seated reverence and respect within the Israelite community, even in practices fundamental to their sustenance and spiritual devotion.
  • Historical & Cultural Context: In the ancient Near East, the consumption of animals and the practice of animal sacrifice were pervasive aspects of daily life and religious worship. However, the practices of surrounding pagan nations frequently involved brutal, indiscriminate, or even ritually cruel acts, sometimes incorporating the sacrifice of young animals alongside their mothers as elements of fertility cults or for perceived magical efficacy. In stark contrast, the Mosaic Law consistently sought to differentiate Israel from these pagan customs, establishing a unique divine ethic rooted in God's inherent character. Laws such as Leviticus 22:28, the command regarding the mother bird in Deuteronomy 22:6-7, and the prohibition against boiling a kid in its mother's milk in Exodus 23:19 collectively reveal a distinctive divine concern for the welfare of animals and the preservation of natural familial bonds. This was not merely about animal rights in a modern sense, but profoundly about cultivating a holy people who would reflect God's compassion and order in all facets of their existence, including their interactions with the created world over which He had granted them stewardship, as outlined in Genesis 1:28.
  • Key Themes: Leviticus 22:28 significantly contributes to several overarching theological and narrative themes found within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, which permeates the entire book. This verse demonstrates that God's holiness is not confined to the tabernacle or priestly rituals but extends to ethical conduct in daily life, demanding that His people reflect His character even in seemingly mundane acts like slaughtering animals. Relatedly, the theme of Compassion and Mercy is vividly expressed, showcasing God's concern for the well-being of all His creation, including animals. This divine attribute is a foundational aspect of God's covenant relationship with Israel, urging them to emulate His tender mercies. Furthermore, the law reinforces the theme of Order and Distinction, differentiating Israel's practices from the chaotic and often cruel rituals of pagan nations. By imposing ethical boundaries, God establishes a distinct moral code for His people, emphasizing their unique identity as a holy nation called to live in accordance with His righteous standards. Finally, the verse touches upon Stewardship, reminding Israel of their responsibility to manage God's creation with care and respect, rather than with wanton exploitation. These themes collectively highlight God's desire for a people whose lives are marked by reverence for Him and compassion for all His works.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • shâchaṭ (Hebrew, shâchaṭ, H7819): This Hebrew verb (H7819), translated as "kill" or "slaughter," frequently carries the connotation of ritual slaughter, especially within the context of sacrifices. It denotes the act of cutting the throat, a method designed to drain the blood, which was considered sacred and belonged exclusively to God (as stated in Leviticus 17:11). The precise use of this term here underscores that even in the religiously sanctioned act of taking a life for sustenance or offering, a divine ethical boundary must be meticulously observed, emphasizing intentionality and reverence.
  • bên (Hebrew, bên, H1121): This noun (H1121), translated as "young" in this context, literally means "son" and can refer to offspring of various ages and species. Its use here, particularly in the phrase "her young" (בנה, benah, lit. "her son"), emphasizes the familial relationship and the vulnerability of the offspring still dependent on or closely associated with the mother. The prohibition thus highlights the sanctity of this natural, vulnerable unit, aiming to prevent an act that would be perceived as a profound disruption of the natural order and a demonstration of callousness towards a dependent life.
  • yôwm (Hebrew, yôwm, H3117): This noun (H3117), meaning "day," is crucial in the phrase "in one day" (בְּיוֹם אֶחָד, b'yom eḥad). It defines the precise temporal scope of the prohibition. The law does not forbid the killing of a mother and her young ever, but specifically prohibits doing so within a single 24-hour period. This temporal restriction highlights the intent to prevent an act perceived as excessively cruel, greedy, or a blatant disregard for the natural order and the familial bond. It emphasizes restraint and reverence for life's cycles, focusing on the simultaneity of the act rather than the act itself.

Verse Breakdown

  • "And [whether it be] cow or ewe": This initial clause specifies the scope of the law, applying it to domesticated livestock commonly utilized for food and sacrificial offerings. "Cow" (שור, shor, H7794) refers to cattle, while "ewe" (שה, seh, H7716) encompasses sheep or goats, thereby covering the primary clean animals permitted for consumption and offering in Israel. The inclusive language indicates a broad application of the underlying ethical principle to the most common animal types involved in both daily sustenance and religious worship.
  • "ye shall not kill it and her young": This constitutes the core prohibition of the verse, directly forbidding the simultaneous taking of life from a mother animal and her offspring. The phrase "her young" (בנה, benah) explicitly refers to the offspring still closely connected to or dependent on the mother, underscoring the violation of a natural, vulnerable familial unit. This command aims to prevent an act that would be perceived as a profound disruption of the natural order and an overt demonstration of callousness or excessive exploitation.
  • "both in one day": As emphasized in the key word analysis, this temporal qualifier is paramount to understanding the precise nature of the command. It meticulously defines the specific 24-hour window within which the prohibited act must not occur. The focus is squarely on the simultaneity of the act within a single day, reinforcing the divine emphasis on ethical restraint and preventing an excessive or wanton destruction of a family unit, even if the individual animals might eventually be slaughtered for legitimate purposes.

Literary Devices

Leviticus 22:28 employs several literary devices that enhance its ethical and theological message. Symbolism is a primary device, as the mother-offspring bond serves as a potent symbol of life, nurture, and the natural order divinely established by God. The prohibition against simultaneously taking both lives within a single day symbolizes profound respect for this fundamental bond and for the inherent cycles of creation. Violating this bond would symbolize a disregard for the divine order and an excessive, potentially greedy, approach to the utilization of life. The verse also utilizes a clear legal formulation, characteristic of the Mosaic Law, presenting a direct and unambiguous command ("ye shall not kill") that is prescriptive and authoritative, indicating its status as a divine injunction rather than a mere suggestion. Furthermore, there is an element of synecdoche, where "cow or ewe" stands in for all clean animals used for food or sacrifice, implying that the principle of compassion and restraint extends broadly to the entire animal kingdom under Israel's stewardship, not just these specific species.

THEOLOGICAL AND THEMATIC CONNECTIONS

This seemingly specific regulation in Leviticus 22:28 carries immense theological weight, revealing crucial facets of God's character and His expectations for humanity. It powerfully demonstrates God's universal compassion, extending His merciful concern even to the animal kingdom, and His profound desire for humanity to reflect this compassion in their stewardship of creation. The law instills a vital sense of ethical restraint, actively preventing wanton destruction and promoting an orderly, respectful approach to life, even when it necessitates taking life for sustenance or worship. This foundational principle of respecting life and natural bonds is consistently echoed throughout the Pentateuch, underscoring a cohesive and enduring divine ethic that seeks to cultivate a holy and merciful people.

  • Deuteronomy 22:6-7: This law prohibits taking a mother bird along with her young or eggs from a nest, commanding that the mother be allowed to fly away, demonstrating a similar concern for familial bonds and the preservation of life.
  • Exodus 23:19: This command, reiterated in Deuteronomy 14:21, forbids boiling a young goat in its mother's milk, emphasizing the sanctity of the mother-offspring bond and rejecting practices deemed unnatural or cruel.
  • Psalm 145:9: "The LORD is good to all; he has compassion on all he has made." This psalm beautifully encapsulates the divine attribute of compassion that underlies laws like Leviticus 22:28, affirming God's tender mercies extend to all His works, from humanity to the lowliest creature.

REFLECTION AND APPLICATION

While the specific context of ancient animal sacrifice and agricultural practices may initially appear distant, the enduring principles embedded within Leviticus 22:28 remain profoundly relevant and challenging for believers today. This verse serves as a powerful call to cultivate a heart that deeply values life, practices ethical restraint, and authentically reflects the compassionate character of God in all our interactions with His creation. It compels us to critically examine our consumption habits, our treatment of animals, and our broader responsibilities as stewards of the earth, urging us to actively avoid exploitation, waste, or any form of unnecessary cruelty. By consciously embracing these principles, we not only honor God's intricate creation but also grow in our likeness to Him, demonstrating mercy, wisdom, and responsible dominion in a world often characterized by excess and a disregard for the sanctity of life. This ancient law stands as a timeless reminder that true holiness extends far beyond mere ritual observance to encompass a compassionate, responsible, and reverent way of living in God's world.

Questions for Reflection

  • How does this ancient law challenge my modern understanding of humanity's relationship with the animal kingdom and the broader created order, especially in an age of industrial agriculture?
  • In what specific ways can I practically demonstrate compassion and ethical restraint in my daily life, reflecting God's character as revealed in this verse, particularly concerning my consumption choices?
  • What does Leviticus 22:28 teach me about the comprehensive nature of God's holiness, and how does that deepened understanding shape my own personal pursuit of holiness in all areas of my life?

FAQ

Why did God give such a specific law about animals? Does it mean animals have souls like humans?

Answer: God gave this specific law, along with other regulations concerning animal welfare (such as the command in Deuteronomy 22:6-7), not because animals possess souls in the same theological sense as humans (who are uniquely created in God's image, as stated in Genesis 1:27), but primarily to cultivate a particular ethical and spiritual disposition within the Israelite community. The core purpose was to distinguish Israel from surrounding pagan nations, whose practices often lacked such humane considerations, and to teach them about God's own compassionate and orderly character. This law prevented acts that would be perceived as excessively cruel or greedy, fostering a deep reverence for life and respect for natural cycles. It served as a vital pedagogical tool, shaping the moral fabric of the people to reflect their holy God, who "is good to all; he has compassion on all he has made" (Psalm 145:9). Therefore, it was less about animal "rights" as understood in contemporary discourse and more profoundly about human "responsibilities" as stewards of God's creation.

CHRIST-CENTERED FULFILLMENT

Leviticus 22:28, with its profound emphasis on compassion, the sanctity of life, and ethical restraint, finds its ultimate fulfillment and deepest meaning in the person and redemptive work of Jesus Christ. While this specific law is part of the Mosaic covenant, its underlying principles point directly to the very character of God, which is perfectly embodied and revealed in Christ. The divine compassion for creation, so evident in the prohibition against destroying a mother and her young on the same day, powerfully foreshadows the boundless compassion of Christ, who came not to destroy life but to give it abundantly and eternally (John 10:10). Jesus, as the quintessential Good Shepherd, exemplifies the ultimate act of self-sacrificial love by laying down His life for His sheep (John 10:11), a love that far transcends any Old Testament animal sacrifice. The sanctity of life, valued even in the animal kingdom by this Levitical command, culminates in the supreme value of human life, which is redeemed by the precious blood of the Lamb of God, who takes away the sin of the world!. Furthermore, the ethical restraint commanded in Leviticus points to Christ's own perfect self-control and unwavering obedience, culminating in His voluntary submission to death on the cross—not as a victim of wanton destruction, but as the purposeful, redemptive sacrifice for humanity's sin. Through His glorious resurrection, Christ inaugurates a new creation where God's compassion and divine order are fully realized, promising a future where "the wolf and the lamb will feed together" (Isaiah 65:25), a powerful testament to the ultimate fulfillment of God's compassionate design for all creation.

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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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