TRV
Translation
King James Version
On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.
Complete Jewish Bible
It must be eaten on the same day it is offered; leave none of it till morning; I am ADONAI.
Berean Standard Bible
It must be eaten that same day. Do not leave any of it until morning. I am the LORD.
American Standard Version
On the same day it shall be eaten; ye shall leave none of it until the morning: I am Jehovah.
World English Bible Messianic
It shall be eaten on the same day; you shall leave none of it until the morning. I am the LORD.
Geneva Bible (1599)
The same day it shalbe eaten, yee shall leaue none of it vntill the morowe: I am the Lord.
Young's Literal Translation
on that day it is eaten, ye do not leave of it till morning; I am Jehovah;
In the KJVVerse 3,400 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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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 22:30 concludes the regulations for the "sacrifice of thanksgiving," a type of peace offering, by strictly mandating its complete consumption on the day of its presentation and forbidding any portion from remaining until the following morning. This divine command underscores the necessity of immediate obedience, the preservation of ritual purity, and profound reverence for God's holy things, all sealed by the powerful declaration of Yahweh's absolute sovereignty over His people and their worship.
CONTEXT
Literary Context: Leviticus 22 meticulously outlines the stringent requirements for priests regarding their personal holiness and their handling of sacred offerings. The chapter opens by emphasizing the imperative for priests to be ritually clean when approaching God and partaking of holy food, lest they profane God's holy name and incur death (Leviticus 22:1-9). It then specifies which members of a priest's household are permitted to eat the holy offerings (Leviticus 22:10-16). The latter half of the chapter, commencing from Leviticus 22:17, shifts focus to the animals themselves, stipulating that only unblemished animals are acceptable for sacrifice. Within this framework, Leviticus 22:29 specifically addresses the "sacrifice of thanksgiving," a voluntary peace offering made to express profound gratitude. Verse 30, therefore, provides the culminating instruction for this particular offering, ensuring its proper and timely consumption, thereby preserving its sanctity and the integrity of the worship act.
Historical & Cultural Context: In the ancient Near East, including Israel, sacrificial rituals were paramount as a means of interacting with the divine. These rituals were typically highly structured, with precise rules governing the type of offering, the manner of presentation, and the disposal of the sacrificial elements. For Israel, these laws were not merely cultural practices but direct divine commands, establishing a unique covenant relationship with Yahweh. The command to consume the thanksgiving offering "on the same day" was critical for several reasons. Practically, it prevented the meat from spoiling in a warm climate, which would render it ceremonially defiled and unfit for consumption by holy people. Theologically, it emphasized the sacredness and immediacy of the act of worship. Unlike some other offerings that could be eaten over two days (e.g., the peace offering in Leviticus 7:16), the thanksgiving offering, being an expression of immediate gratitude, demanded immediate and complete consumption. This principle of promptness and purity is also evident in the instructions for the Passover lamb in Exodus 12:10, where any remaining meat was to be burned. The concluding phrase, "I am the LORD," is a recurring divine self-attestation throughout Leviticus, serving as a powerful reminder of God's absolute authority and the non-negotiable nature of His commands, distinguishing Israel's worship from that of surrounding nations.
Key Themes: Leviticus 22:30 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness, emphasizing that God is holy and demands holiness from His people, especially in their worship. The meticulous regulations surrounding the offerings, including their timely consumption, reinforce the idea that God's presence requires purity and reverence. Another key theme is Obedience, as the specific and non-negotiable nature of the command highlights the importance of precise adherence to divine instructions. The phrase "I am the LORD" consistently reinforces God's Sovereignty and Authority, establishing Him as the ultimate lawgiver whose commands are to be followed without question. Finally, the verse touches on Worship and Gratitude, particularly through the context of the thanksgiving offering, underscoring that expressions of thanks to God should be complete, immediate, and offered with due reverence, reflecting a wholehearted dedication to the covenant relationship. These themes are foundational to understanding Israel's covenant relationship with Yahweh, as seen throughout the book of Leviticus.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its profound message. Command is central, as the verse issues direct, imperative instructions regarding the handling of the sacrifice. This is powerfully reinforced by Repetition of the concept of "same day" through both a positive command ("it shall be eaten up") and a negative prohibition ("ye shall leave none of it until the morrow"), creating strong emphasis and leaving no room for misinterpretation regarding the temporal requirement. The concluding phrase, "I am the LORD," functions as a powerful Divine Attestation or Signature Formula. This recurring phrase throughout Leviticus serves as a Theological Marker, asserting God's ultimate authority and sovereignty as the undeniable source of the law. It acts as a Covenant Formula, reminding the reader of the divine origin and non-negotiable nature of the commands within the context of God's covenant with Israel. The entire verse, within its broader sacrificial context, also uses Symbolism, where the physical act of timely and complete consumption symbolizes deeper spiritual principles of immediate obedience, ritual purity, and wholehearted devotion to God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:30, though rooted in ancient Israelite sacrificial practice, profoundly illustrates enduring theological truths applicable to all generations. It underscores God's unwavering demand for holiness, purity, and reverence in worship, emphasizing that our approach to Him must be marked by intentionality and respect for His sacred character. The immediate consumption of the offering speaks to the importance of prompt and complete obedience to divine commands, leaving no room for procrastination, casualness, or partial commitment regarding sacred duties. Furthermore, the declaration "I am the LORD" serves as a foundational reminder of God's absolute sovereignty and the ultimate authority behind all His instructions, calling His people to a life fully submitted to His will and distinguished by their unique relationship with Him.
REFLECTION AND APPLICATION
Leviticus 22:30 calls us to a profound reflection on the nature of our own walk with God and our response to His commands. While the specific sacrificial system has been fulfilled in Christ, the underlying principles of immediate obedience, reverence for God's holiness, and complete devotion remain timeless and eternally relevant. Do we approach our spiritual duties, our worship, our acts of service, and our expressions of gratitude with the same urgency and intentionality that God demanded of the Israelites? Are we quick to respond to the promptings of the Holy Spirit, embracing opportunities for present obedience and heartfelt thanksgiving, or do we procrastinate, allowing the "morrow" to steal the vitality and purity of our devotion? This verse challenges us to consider whether we are truly giving our "best" to God, consuming our spiritual blessings and opportunities fully, or if we are holding back, leaving remnants for a later, perhaps less fervent or less pure, time. It reminds us that God is "the LORD," the sovereign authority, and our lives are to be lived in joyful, immediate submission to His perfect will, honoring Him in every aspect, reflecting His holiness in our daily walk.
Questions for Reflection
FAQ
Why was it so important to eat the offering on the same day and not leave any until the morrow?
Answer: This command was crucial for both practical and profound theological reasons. Practically, in the warm climate of ancient Israel, meat would quickly spoil, becoming a source of defilement and potential health hazard, thus rendering it ceremonially unclean. Theologically, the immediate consumption of the "sacrifice of thanksgiving" (Leviticus 22:29) emphasized the sacredness and immediacy of the act of worship and gratitude. It ensured ritual purity, prevented the offering from becoming profane, and underscored the complete and timely fulfillment of one's vow or expression of thanks to God. It was a demonstration of reverence, prompt obedience, and wholehearted dedication to divine instruction, a principle also seen with the Passover lamb in Exodus 12:10, which likewise had to be consumed or burned by morning.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:30, with its stringent demands for immediate consumption and ritual purity, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Old Testament sacrifices, including the thanksgiving offering, were mere shadows pointing to the perfect, once-for-all sacrifice of Christ. He is the ultimate Lamb of God who takes away the sin of the world, whose body was offered and fully "consumed" on the cross, leaving nothing incomplete, defiled, or needing repetition. In Christ, the need for perishable offerings is abolished, for His sacrifice is eternally sufficient and perfectly accomplished (Hebrews 10:10-14). Furthermore, the principle of immediate obedience and complete devotion, sealed by the declaration "I am the LORD," is perfectly embodied by Jesus Himself, who always did the will of His Father (John 4:34). For believers today, our "sacrifice of thanksgiving" is now spiritual: offering our bodies as living sacrifices, holy and acceptable to God (Romans 12:1), offering praise through the fruit of our lips that acknowledge His name (Hebrews 13:15), and living lives of immediate, complete obedience to the Holy Spirit, empowered by the indwelling Christ. We are called to "eat" of Him, the Bread of Life, daily and fully, without delay or reservation, knowing that in Him, all God's demands for holiness and perfect worship are eternally met.