Leviticus 22:7

Translation
King James Version
And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
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KJV (with Strong's)
And when the sun H8121 is down H935, he shall be clean H2891, and shall afterward H310 eat H398 of the holy things H6944; because it is his food H3899.
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Complete Jewish Bible
After sunset he will be clean; and afterwards, he may eat the holy things; because they are his food.
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Berean Standard Bible
When the sun has set, he will become clean, and then he may eat from the sacred offerings, for they are his food.
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American Standard Version
And when the sun is down, he shall be clean; and afterward he shall eat of the holy things, because it is his bread.
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World English Bible Messianic
When the sun is down, he shall be clean; and afterward he shall eat of the holy things, because it is his bread.
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Geneva Bible (1599)
But when the Sunne is downe, hee shalbe cleane, and shall afterward eate of the holy things: for it is his foode.
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Young's Literal Translation
and the sun hath gone in, and he hath been clean, and afterwards he doth eat of the holy things, for it is his food;
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See also
Leviticus 21:22Deuteronomy 18:3Deuteronomy 18:41 Corinthians 9:131 Corinthians 9:141 Corinthians 9:4Numbers 18:11
In the KJVVerse 3,377 of 31,102

Study This Verse

SUMMARY

Leviticus 22:7 delineates a crucial aspect of the purification laws for Israelite priests, specifying the conditions under which a priest, having become ritually unclean, could regain his eligibility to consume sacred offerings. This verse underscores the divine imperative for holiness among those ministering before God and handling consecrated items, establishing that only after the sun has set—marking the completion of a full day and the prescribed purification rites—is the priest declared clean and thereby restored to the sacred privilege of partaking from the holy things, which constituted his divinely ordained sustenance.

CONTEXT

  • Literary Context: This verse is intricately woven into a larger legislative section of Leviticus (chapters 21-22) that meticulously details the stringent requirements for holiness applicable to the Aaronic priesthood and their households. Specifically, Leviticus 22:1-16 outlines the precise circumstances under which priests were permitted to eat the "holy things"—portions of sacrifices and offerings designated for their sustenance. The preceding chapters, particularly Leviticus 11-15, meticulously define various sources of ritual impurity, ranging from contact with a dead body or unclean animals to bodily discharges. A priest who incurred any such defilement was immediately barred from consuming the sacred food. Leviticus 22:7 serves as the culminating condition for the priest's restoration to a state of ritual purity, following the necessary washing and waiting period, thereby enabling him to resume his sacred duties and partake of his divinely appointed food.

  • Historical & Cultural Context: In ancient Israel, the concept of ritual purity was not merely a ceremonial nicety but a foundational principle governing their relationship with a holy God. The Tabernacle, and later the Temple, was understood as God's dwelling place among His people, and everything associated with it—including the priests who ministered there and the offerings brought to Him—was considered sacred and demanded an elevated standard of cleanliness. Priests, functioning as mediators between God and the people, were required to maintain an exceptional state of ritual purity to approach God's presence and handle consecrated items without defiling them or incurring divine judgment. The "holy things" were more than just provisions; they represented God's direct sustenance for His chosen servants, highlighting His faithfulness to care for those set apart for His service, a principle also articulated in Numbers 18:8-10. The stipulation of waiting until sunset marked the completion of a full day, signifying a complete cycle of time and the full efficacy of the purification process, thus ensuring that the transition from impurity to purity was unequivocally defined and observed according to divine command.

  • Key Themes: Leviticus 22:7 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness and Purity, emphasizing God's absolute holiness and the corresponding requirement for His people, especially His priests, to maintain ritual purity to approach Him and handle sacred objects. This verse highlights the Distinction Between Holy and Common, a recurring motif throughout Leviticus, underscoring the necessity of separating that which is consecrated to God from that which is ordinary or defiled (Leviticus 10:10). Furthermore, it illustrates God's Gracious Provision and Restoration, demonstrating that while impurity incurs temporary separation, God provides clear pathways for cleansing and re-entry into fellowship and service. The priest's right to eat the "holy things" also speaks to the theme of Divine Sustenance for Service, showing God's faithfulness in providing for those dedicated to His work, as also seen in the instructions for the Levites' support in Numbers 18.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • clean (Hebrew, ṭâhêr', H2891): From a primitive root meaning "to be bright," this term signifies a state of ritual purity, free from ceremonial defilement. It implies being ceremonially acceptable and fit to approach God and handle sacred objects. While distinct from moral purity, it often relates to a state of being uncontaminated and fit for sacred service. The priest, having undergone the prescribed washing and waiting, was declared ṭâhêr and thus restored to his functional role within the cultic system.
  • afterward (Hebrew, ʼachar', H310): This adverb denotes a temporal sequence, indicating that the action of eating the holy things occurs subsequent to the sun going down and the priest being declared clean. It emphasizes the strict order of operations: purification must precede access to the sacred. It highlights the completion of the required period of uncleanness and the full efficacy of the purification process before restoration of privilege.
  • holy things (Hebrew, qôdesh', H6944): Derived from a root meaning "to be set apart," this refers to anything consecrated or dedicated exclusively for God's use or consumption. In this context, it specifically denotes the sacred portions of sacrifices and offerings designated as food for the priests, such as the wave breast, heave thigh, and various grain and sin offerings. The term underscores the inherent sacredness and inviolability of these items, demanding utmost reverence and proper handling by those ritually pure.
  • food (Hebrew, lechem', H3899): While literally meaning "bread," lechem is used here in a broader sense to refer to sustenance or livelihood. It emphasizes that these consecrated offerings were the divinely appointed provision for the priests and their families, ensuring their physical sustenance as they dedicated themselves to the service of the Lord. It highlights God's faithfulness in providing for those who serve Him and underscores the economic aspect of the priestly office.

Verse Breakdown

  • "And when the sun is down": This clause establishes the precise temporal marker for the completion of the purification process. Sunset marked the end of the day in the Israelite calendar and signified the full passage of the prescribed period of uncleanness. It was not merely a symbolic act but a divinely ordained boundary, ensuring that the full duration of defilement had passed and the purification rites (such as bathing) had taken their complete effect.
  • "he shall be clean": This declares the priest's restored ritual status. After performing the necessary ablutions (e.g., washing his clothes and bathing his body, as specified in other purity laws like Leviticus 15:13), and waiting until sunset, the priest's state of uncleanness officially ceased. He was now ceremonially pure and fit for sacred duties and access to holy things.
  • "and shall afterward eat of the holy things": This signifies the restoration of the priest's privilege and duty. Once declared clean, he was permitted to partake of the sacred food, which had been strictly forbidden to him while in a state of impurity. This act symbolized his re-entry into full communion and service within the priestly order, affirming his restored standing before God.
  • "because it [is] his food": This final clause provides the divine rationale and justification for the priest's right to consume the holy things. It affirms that these consecrated portions were God's designated provision for the priests, their rightful sustenance and livelihood, emphasizing God's care for His servants and the established order of the Tabernacle/Temple service.

Literary Devices

Leviticus 22:7 employs several literary devices to convey its precise legal and theological meaning. Legal Language is paramount, as the verse functions as a prescriptive command, outlining a specific condition ("when the sun is down") and its direct consequence ("he shall be clean, and shall afterward eat of the holy things"). This precise, conditional phrasing is characteristic of the Mosaic Law, emphasizing strict adherence to divine statutes. Symbolism is powerfully evident in the "sunset," which serves as a clear temporal marker for the completion of purification. It represents the passage from a state of impurity and exclusion to one of purity and restoration, marking a definitive transition. The "holy things" themselves are also deeply Symbolic, not merely as physical food but as tangible representations of God's sacred presence, His faithful provision, and the covenant relationship He maintains with His people. Furthermore, the phrase "his food" utilizes Metonymy, where "food" stands in for the entire system of divine provision and the priest's livelihood, highlighting God's faithfulness in sustaining those dedicated to His service and the established divine order.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 22:7 profoundly illustrates God's unwavering demand for holiness and purity in the presence of His sacred things, while simultaneously revealing His gracious provision for cleansing and restoration. The meticulous regulations underscore the vast chasm between a holy God and sinful humanity, emphasizing that access to God's presence and sacred provisions must be on His terms. Yet, the provision for purification and subsequent restoration demonstrates God's desire for His people, even His priests, to return to fellowship and service after defilement. This tension between divine holiness and human impurity, resolved through divinely appointed means, foreshadows a greater cleansing.

REFLECTION AND APPLICATION

While the ceremonial laws of the Old Covenant, including those governing priestly purity, are no longer binding on believers under the New Covenant, the spiritual principles embedded in Leviticus 22:7 remain profoundly relevant for contemporary Christian living. As New Testament believers, we are called a "royal priesthood" (1 Peter 2:9), signifying our direct access to God and our privilege to offer spiritual sacrifices of praise and service. Just as the Old Testament priest needed to be ceremonially clean to partake of the holy things, we are called to pursue spiritual purity to commune with God and partake in the spiritual provisions He offers, which include His Word, His presence, and the grace of the sacraments. Our cleansing, however, does not come from ritual baths or the setting of the sun, but from the atoning work of Jesus Christ, whose blood cleanses us from all sin (1 John 1:7). The principle of restoration is also vital: when we stumble and confess our sins, God is faithful to cleanse us and restore our fellowship with Him, enabling us to continue in our spiritual service and enjoy His abundant provisions. We are continually invited to draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water (Hebrews 10:22). This verse reminds us that approaching God and engaging with His sacred truths requires a reverent heart and a life continually submitted to His purifying grace.

Questions for Reflection

  • In what ways do I recognize the holiness of God in my daily life and interactions, and how does this recognition shape my actions?
  • How does the concept of "spiritual purity" manifest in my thoughts, words, and actions, and what steps am I taking to pursue it?
  • What are the "holy things" in my life that God has provided for my spiritual sustenance (e.g., His Word, prayer, community, sacraments), and how do I approach them with reverence and gratitude?
  • How does the New Covenant provision for cleansing through Christ deepen my appreciation for God's grace compared to the Old Covenant ritual, and how does this impact my assurance of salvation?

FAQ

Why was sunset so important for purification in the Old Testament?

Answer: Sunset was crucial because it marked the end of the day, signifying the completion of a full 24-hour cycle in the Israelite understanding of time. For many purification rites, particularly those involving a washing, the individual was considered unclean until "evening" or "sunset" (e.g., Leviticus 15:5). This temporal marker ensured that the full period of uncleanness had passed and that the purification ritual (like bathing) had taken its full effect. It provided a clear, divinely appointed boundary between the state of defilement and the state of ritual purity, allowing for a fresh start with the new day and ensuring that all conditions for restoration were met according to God's precise commands.

What were "holy things" and why were they restricted to clean priests?

Answer: "Holy things" (Hebrew: qôdesh) referred to the consecrated portions of sacrifices and offerings that were set apart for God and designated as food for the priests and their families. Examples include parts of the grain offerings, sin offerings, guilt offerings, and peace offerings. These items were considered sacred because they had been dedicated to the Lord and represented His presence and provision. They were restricted to clean priests (and their clean household members) for several critical reasons:

  1. God's Holiness: To maintain the absolute distinction between the holy and the common, reflecting God's inherent, unapproachable holiness.
  2. Reverence: To instill a deep sense of reverence for God and the sacred things associated with Him, emphasizing their unique status.
  3. Preventing Defilement: To prevent the defilement of sacred items by those in a state of ritual impurity, which would dishonor God and potentially bring divine judgment upon the individual or the community (Leviticus 10:1-3).
  4. Divine Order: To uphold the divinely established order for worship and priestly service, ensuring that only those ritually fit could partake of God's consecrated provisions and minister in His presence.

CHRIST-CENTERED FULFILLMENT

Leviticus 22:7, with its emphasis on ritual cleansing and renewed access to holy things, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Covenant priest's cleansing at sunset, enabling him to eat the holy food, foreshadows the radical and complete purification offered by Christ. We no longer rely on ceremonial washings or the passage of time, but on the once-for-all sacrifice of the Lamb of God, whose blood cleanses us from all sin (1 John 1:7). He is the ultimate "clean" one, perfectly pure and undefiled, who entered the true tabernacle not with the blood of goats and calves, but with His own blood, thus securing eternal redemption. Through Him, we, as a "royal priesthood" (1 Peter 2:9), are made eternally clean and are granted continuous access to the "holy things" of God's presence—not physical food, but spiritual sustenance. Christ Himself is our true "food," the Bread of Life, who gives His flesh for the life of the world (John 6:51). Because of His perfect sacrifice and ongoing intercession as our great High Priest, we can now draw near to God with confidence, having been truly cleansed and made fit to partake in His divine nature and eternal provisions (Hebrews 10:19-22). This profound fulfillment transforms temporary ritual purity into permanent spiritual access, all through the finished work of Christ.

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Commentary on Leviticus 22 verses 1–9

Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,

I. Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution. 1. Some pollutions were permanent, as a leprosy or a running issue, Lev 22:4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. 2. Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, Lev 22:6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, Lev 22:3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (Th2 1:9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (Lev 22:9), lest they bear sin, and die therefore. Note, (1.) Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin. (2.) Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.

II. As to the design of this law we may observe, 1. This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity. 2. This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, Lev 22:2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline. 3. This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (Joh 13:10), to wash his hands, and so to compass the altar, Psa 26:6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, Lev 22:2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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