TRV
Translation
King James Version
That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.
Complete Jewish Bible
But he is not to eat anything that dies naturally or is torn to death by wild animals and thereby make himself unclean; I am ADONAI.
Berean Standard Bible
He must not eat anything found dead or torn by wild animals, which would make him unclean. I am the LORD.
American Standard Version
That which dieth of itself, or is torn of beasts, he shall not eat, to defile himself therewith: I am Jehovah.
World English Bible Messianic
That which dies of itself, or is torn by animals, he shall not eat, defiling himself by it. I am the LORD.
Geneva Bible (1599)
Of a beast that dyeth, or is rent with beasts, whereby he may be defiled, hee shall not eate: I am the Lord.
Young's Literal Translation
a carcase or torn thing he doth not eat, for uncleanness thereby; I am Jehovah.
See also
In the KJVVerse 3,378 of 31,102
Study This Verse
Commentary on Leviticus 22 verses 1–9
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.
3 Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.
4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
5 Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
8 That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.
9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
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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SUMMARY
Leviticus 22:8 establishes a critical dietary prohibition for the Levitical priests, mandating that they must not consume animals that have died naturally (carrion) or have been killed and torn by wild beasts. This command was essential for preserving their ritual purity and sanctity, thereby ensuring they remained undefiled and qualified to perform their sacred duties and partake of the holy offerings. The verse concludes with the authoritative divine declaration, "I am the LORD," emphasizing the divine origin and non-negotiable nature of this requirement for those consecrated to God's service.
CONTEXT
Literary Context: This verse is strategically placed within a larger segment of Leviticus (chapters 21-22) that meticulously outlines the laws governing the holiness required of the priesthood. Following detailed regulations concerning the priests' personal conduct, marital status, and physical qualifications in Leviticus 21, chapter 22 transitions to their interaction with "holy things"—specifically, the sacred offerings and food derived from the tabernacle. The preceding verses in Leviticus 22:1-7 establish general conditions under which a priest might become ritually unclean, thereby prohibiting him from eating the holy food. Leviticus 22:8 then provides a specific, concrete example of a dietary act that would cause such defilement, reinforcing the pervasive theme that the priests' entire lives, including their consumption, must uphold the highest standards of purity and separation, lest they profane the sacred provisions of the Lord.
Historical & Cultural Context: In ancient Israel, the concept of ritual purity (Hebrew: ṭum'ah) was foundational to their covenant relationship with Yahweh. This defilement was primarily ceremonial, not necessarily moral, impacting an individual's ability to participate in worship or approach God. Animals that died of themselves (carrion) or were torn by beasts were deemed unclean because their blood had not been properly drained according to the divinely prescribed method of slaughter, which honored the life principle believed to reside in the blood (Leviticus 17:11). Such animals were also often associated with uncontrolled death, wildness, and the absence of human oversight in their demise, starkly contrasting with the ordered, sanctified processes of sacrificial worship. For the priests, who were set apart to mediate between a holy God and His people, maintaining an elevated state of purity was absolutely paramount. Consuming such defiling food would render them ritually unclean, preventing them from entering the tabernacle, offering sacrifices, or partaking of the holy portions of the sacrifices, thereby jeopardizing their sacred role and the integrity of the entire worship system, underscoring God's demand for a clear distinction between the clean and the unclean, reflecting His own holy character, as emphasized throughout the book of Leviticus.
Key Themes: Leviticus 22:8 significantly contributes to several overarching themes within the book and broader Pentateuch. Firstly, it reinforces the theme of Holiness and Purity, emphasizing God's absolute holiness and His demand for a corresponding purity from His consecrated servants. The distinction between clean and unclean, particularly in diet, serves as a constant reminder of God's separateness and the need for Israel to reflect His character. Secondly, the verse highlights the theme of Separation and Consecration, specifically for the priesthood. Priests were set apart for God's service, and their dietary laws were a tangible expression of this unique status, distinguishing them from common Israelites and reinforcing their sacred office. Lastly, it speaks to the theme of Divine Authority and Covenant Obligation, as the concluding phrase "I am the LORD" grounds the command in God's sovereign will, reminding the priests (and all Israel) that these laws are not arbitrary but are fundamental to their covenant relationship with Yahweh, the God who delivered them from Egypt and established them as His holy people, as seen in Exodus 19:5-6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 22:8 employs several significant literary devices that enhance its authoritative and theological impact. Most prominent is Legal Language, characteristic of the entire book of Leviticus, which presents clear, concise, and prescriptive laws. The verse uses direct prohibitions ("he shall not eat") and specifies conditions ("That which dieth of itself, or is torn"), leaving no room for ambiguity regarding the expected conduct of the priests. Furthermore, the verse concludes with a powerful Divine Formula: "I am the LORD." This phrase, appearing frequently throughout Leviticus, functions as an authoritative seal, grounding the command in the unchallengeable will and holy character of God. It transforms a mere dietary regulation into a divine imperative, reminding the reader that these laws are not human inventions but emanate directly from the sovereign Creator. There is also a strong element of Symbolism present; the prohibition against eating animals that died unnaturally symbolizes the vital distinction between the sacred and the profane, the ordered and the chaotic, and ultimately, the clean and the unclean, which is absolutely central to the priestly role and the worship of a holy God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:8 profoundly underscores the theological principle of God's absolute holiness and His unyielding demand for purity from those who serve Him. The prohibition against consuming defiling meat for priests was not merely a health regulation but a vivid demonstration of the radical separation required for sacred service. God, as the perfectly holy One, cannot be approached by that which is defiled or impure. Therefore, those who mediate between Him and His people must embody a commensurate level of ritual purity, reflecting His character. This verse highlights the intrinsic connection between one's external actions (like dietary choices) and their internal ritual status, which directly impacted their ability to engage in divine worship and partake of God's provisions. It teaches that access to God and His blessings is contingent upon adherence to His standards of holiness, which are deeply rooted in His very nature and covenantal expectations.
REFLECTION AND APPLICATION
While the ceremonial dietary laws of the Old Covenant are not directly binding on New Testament believers, the profound underlying spiritual principles of Leviticus 22:8 remain profoundly relevant and instructive for our lives today. As a "royal priesthood" and a "holy nation" (1 Peter 2:9), Christians are called to a life of holiness and separation unto God. This verse challenges us to deeply consider what we "consume"—not just physically, but spiritually, mentally, and emotionally. Are we allowing influences, ideas, media, or relationships into our lives that defile our conscience, compromise our witness, or hinder our ability to draw near to God and experience intimate communion with Him? Just as the Old Testament priests had to meticulously guard their physical intake to remain fit for sacred service, we are called to guard our hearts and minds, ensuring that our lives reflect the purity and character of the Holy Spirit who graciously dwells within us. Our willing obedience to God's commands, even those that may seem restrictive, is an act of profound reverence, acknowledging His supreme authority and His benevolent desire for our ultimate good and flourishing.
Questions for Reflection
FAQ
Why were priests specifically forbidden from eating these animals, when similar prohibitions existed for all Israelites?
Answer: While general prohibitions against eating carrion or torn animals applied to all Israelites (Leviticus 17:15), the strictness for priests was significantly amplified due to their unique, consecrated role. Priests were set apart for God's direct service, functioning as mediators between a holy God and His people. Their holiness was paramount because they handled holy things, entered the sacred space of the tabernacle, and offered sacrifices on behalf of the nation. Any defilement on their part, even ritual rather than moral, could profane the sacred space and jeopardize the integrity and efficacy of the entire worship system. The elevated standard for priests underscored their unique proximity to God and the critical importance of their ritual purity for the entire community's spiritual well-being and access to God.
Do these Old Testament dietary laws apply to Christians today?
Answer: No, the ceremonial dietary laws, including the specific prohibitions found in Leviticus 22:8, are not binding on Christians today. The New Testament clearly teaches that all foods are clean. Jesus Himself declared all foods clean (Mark 7:19), and the apostle Peter's transformative vision in Acts 10 explicitly removed the distinction between clean and unclean foods for believers. The emphasis for New Covenant believers has shifted from external ritual purity to internal spiritual purity—a purity of heart, conscience, and motive that is made possible through the atoning work of Jesus Christ. However, the underlying principle of seeking holiness, avoiding things that defile our conscience, or compromising our witness remains highly relevant and applicable for believers in every generation.
CHRIST-CENTERED FULFILLMENT
Leviticus 22:8, with its stringent demands for priestly purity in diet and conduct, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament priests, though consecrated, were still fallen men who could become defiled by various means and thus required constant purification rituals and sacrifices for their own sins. Their inability to eat unclean food, and their need for meticulous purity, powerfully foreshadowed the absolute necessity of a perfect, undefiled High Priest. Jesus, however, is the spotless Lamb of God, who knew no sin and was never defiled by the world's impurities, whether physical or spiritual. He did not need to offer sacrifices for His own sins, nor did He ever become ritually unclean, as profoundly highlighted in Hebrews 7:26-27. As our great High Priest, Jesus perfectly embodies the holiness and purity that the Levitical laws could only imperfectly symbolize and point towards. Through His perfect life of obedience, His atoning death on the cross, and His glorious resurrection, He has provided the ultimate and eternal means of cleansing, not from mere ceremonial defilement, but from the deep spiritual defilement of sin itself, making us truly clean and enabling us to draw near to God with confidence. He is the true "holy food" that nourishes us for eternal life, inviting us to partake of Him without fear of defilement or separation from God (John 6:53-58).