Leviticus 22 16

Leviticus 22 16 Cross References

h2Cross References

h2Context

This verse is part of a larger section (Lev 21:1-22:33) outlining the laws of purity and holiness required for the Aaronic priesthood. Chapter 21 details physical blemishes and moral conditions that would disqualify a priest from ministering, while Chapter 22 specifically addresses conditions under which priests and their families could or could not partake of the sacred offerings, often referred to as "holy things" or "holy gifts." Verses 1-9 set the general principle: a priest must be clean to approach the Lord or handle sacred things. Verses 10-13 delineate who among the priest's household (his own family) may eat these offerings, largely excluding outsiders. Verses 14-15 specify a procedure for unintentional eating of holy things (requiring restitution). Verse 16 directly follows, warning against profaning holy things and incurring guilt. Historically, this reinforced the separation between the sacred and the common, vital in an ancient world where religious rites could often be casual or syncretistic. It served as a polemic against pagan practices which did not maintain such stringent distinctions, emphasizing that Israel's God, YHweh, is supremely holy and demands reverence. The purity laws ensured reverence for God, maintained order, and provided visual teaching on the nature of sin and holiness for the people.

h2Word analysis

• Thus they shall not profane (וְלֹא יַחֲלִּ֣לוּ - v'lo yakhalilu):

  • יַחֲלִּלוּ (yakhalilu) comes from the root חָלַל (chalal), meaning to profane, defile, pollute, make common, or dishonor. It denotes making something sacred into something common or defiling it. This term carries strong negative connotations, highlighting the egregious nature of violating holiness.
  • This is an active voice verb, indicating the direct action of the priests and their households. The negative implies a strong prohibition.

• the holy things (אֶת־קָדְשֵׁי - et-qodeshei):

  • קֹדֶשׁ (qodesh) means holy, sacred, set apart for God. These were specific portions of sacrifices, firstfruits, tithes, and other dedicated offerings. They were not to be treated as ordinary food but with utmost reverence.
  • This refers to the inherent state of sanctity attributed to these items by God's decree.

• of the people of Israel (בְּנֵ֣י יִשְׂרָאֵ֑ל - b'nei Yisra'el):

  • בְּנֵי (b'nei) means "sons of" or "people of."
  • This specifies the source of the offerings: they are given by God's covenant people. It underscores the preciousness and dedicated nature of these offerings from the community.

• which they offer to the Lord (אֲשֶׁר־יָרִ֙ימוּ֙ לַֽיהוָ֔ה - asher-yarimu la-YHWH):

  • יָרִמוּ (yarimu) is from the root רוּם (rum), meaning "to raise" or "to offer" (as in "heave offering"). These are distinct from blood sacrifices; often the priestly portion or other designated sacred portions.
  • לַֽיהוָ֔ה (la-YHWH) means "to the Lord." It directly states the recipient and ultimate owner of these holy things – God Himself. This phrase firmly roots the holiness in God's ownership and designation.

• and so bring upon them the guilt of an offense (וְהִשִּׂ֨יאוּ אוֹתָ֜ם עֲוֹ֧ן אַשְׁמָה֙ - v'hissi'u otam avon ashmah):

  • וְהִשִּׂיאוּ (v'hissi'u) from נָשָׂא (nasa), Hiphil form, meaning "to cause to bear" or "bring upon." The active subject here (who causes) is still the priest through his action.
  • עֲוֹן אַשְׁמָה (avon ashmah) is a strong phrase: עָוֹן (avon) means iniquity, guilt, punishment for sin. אַשְׁמָה (ashmah) means guilt, trespass, offense. Together, "guilt of trespass" or "punishment for sin." It signifies that defiling holy things directly results in legal and moral culpability before God, leading to consequences (potentially severe).

• when they eat their holy things (בְּאָכְלָ֣ם אֶת־קָדְשֵׁיהֶ֔ם - b'okhlam et-qodesheihem):

  • אָכַל (akhal) means "to eat." This identifies the specific prohibited action.
  • This implies the act of partaking in that which is consecrated, but doing so while defiled or inappropriately, turning the holy into common through their impurity.

• for I am the Lord who sanctifies them (כִּ֥י אֲנִ֛י יְהוָ֥ה מְקַדְּשָֽׁם׃ - ki ani YHWH m'qaddesham):

  • כִּי (ki) means "for" or "because," introducing the divine reason or basis.
  • אֲנִי יְהוָה (ani YHWH) - "I am the Lord." This is a profound declaration of divine authority and identity. God's name, YHWH, underscores His self-existence, covenant-keeping nature, and supreme holiness.
  • מְקַדְּשָֽׁם׃ (m'qaddesham) - the root קָדַשׁ (qadash), meaning "to be holy," "to set apart," or "to sanctify." The Piel participle form implies an ongoing action: "the one who is sanctifying them" or "the one who makes them holy."
  • This foundational statement reveals that holiness originates solely from God. He is the ultimate source of sacredness for the offerings, and thus, any act that disrespects these offerings is a direct affront to His nature and authority. It is His right alone to designate what is holy and who may partake in it, and His power ensures the sanctity of these things.

h2Commentary

Leviticus 22:16 encapsulates the paramount importance of holiness in Israel's worship, particularly for those consecrated to serve God. It warns against priests, who are supposed to mediate holiness, becoming sources of defilement themselves. When defiled priests or their families consumed the sacred offerings, they essentially "profaned" them—they blurred the distinct line God drew between the holy and the common. This act was not merely a ceremonial oversight; it brought serious "guilt of an offense" upon them, reflecting a grave sin and disrespect towards God's specific commands and His own holy character. The concluding phrase, "for I am the Lord who sanctifies them," provides the ultimate theological bedrock: God's holiness is the foundation of all sanctification. He alone defines what is holy, sets it apart, and establishes the conditions for its proper handling. Disregarding these conditions is a direct affront to His very being. This principle foreshadows the perfect holiness required for those who approach God, ultimately fulfilled in Christ who, as our Great High Priest, perfectly cleanses and sanctifies His people (Heb 10:10-14), enabling true worship.

h2Bonus section

• Implication for the "People of Israel": While the immediate consequence (bearing guilt) falls upon the priests, the phrase "holy things of the people of Israel" suggests that the profanation not only dishonors God but also impacts the offerings that represent the devotion and sacrifice of the entire community. The sin of the priests affects the sanctity of the people's sacred gifts to God.
• The Intent vs. Law: This verse likely deals with cases where there is a knowing or willful disregard for the purity laws, in contrast to Leviticus 22:14-15, which addresses unintentional consumption and provides a remedy. The severity of the "guilt of an offense" suggests a more culpable act than mere oversight.
• A Priesthood of Distinction: The rigorous rules of Leviticus 22 emphasize the absolute necessity of distinguishing between the holy and the common, between the clean and the unclean, for priests. Their role was not merely ritualistic but fundamentally pedagogical, modeling for the entire nation the high regard due to God's holiness.
• NT Parallel to Spiritual Purity: While not a direct equivalence, the New Testament call for believers—as a "royal priesthood" (1 Pet 2:9)—to live in purity and present their bodies as living sacrifices (Rom 12:1-2) echoes the underlying principle: those who approach God and partake in His spiritual provisions must do so with reverence and purity, recognizing that all true sanctification comes from God. This also strongly resonates with the instructions given for participating in the Lord's Supper in an "unworthy manner" (1 Cor 11:27-29).