Leviticus 22 23

Leviticus 22:23 kjv

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.

Leviticus 22:23 nkjv

Either a bull or a lamb that has any limb too long or too short you may offer as a freewill offering, but for a vow it shall not be accepted.

Leviticus 22:23 niv

You may, however, present as a freewill offering an ox or a sheep that is deformed or stunted, but it will not be accepted in fulfillment of a vow.

Leviticus 22:23 esv

You may present a bull or a lamb that has a part too long or too short for a freewill offering, but for a vow offering it cannot be accepted.

Leviticus 22:23 nlt

If a bull or lamb has a leg that is too long or too short, it may be offered as a voluntary offering, but it may not be offered to fulfill a vow.

Leviticus 22 verses

Leviticus 22 23 Meaning

Leviticus 22:23 details specific conditions for animal sacrifices concerning certain physical imperfections. It states that an animal with a limb that is either unnaturally long (sarua) or abnormally short/stunted (qalut) may be presented as a freewill offering. This is a voluntary gift given out of a willing heart, where a minor physical blemish is tolerated. However, the same animal, despite being usable for a freewill offering, is strictly prohibited and unacceptable for a vow offering. A vow offering represents a solemn, binding promise or commitment made to the Lord, demanding the highest standard of physical perfection in the sacrifice. The verse underscores God’s standards for different types of offerings, reflecting the seriousness with which commitments to Him must be undertaken, while also demonstrating a measure of grace for spontaneous acts of devotion.

Leviticus 22 23 Context

Leviticus 22 primarily focuses on the holiness required of the priests and the sacredness of the offerings brought to the Lord. It follows immediately after chapter 21, which details the standards of purity for the priests themselves. Chapter 22 emphasizes that just as the priests must be consecrated, so too must the sacrifices be flawless and undefiled to be acceptable to God. Verses 17-25 specify which animals are acceptable for sacrifice, placing a strong emphasis on their being "without blemish" (תָּמִים, tamim, meaning whole, sound, perfect). This verse (23) specifically qualifies that general rule, drawing a crucial distinction between "freewill offerings" (נְדָבָה, nedavah) and "vow offerings" (נֶדֶר, neder). While most blemishes are outright forbidden (Lev 22:20), certain types—like a limb too long or too short—are tolerated only for the spontaneous, less binding freewill offering, but never for the solemn, binding vow. This reflects the serious nature of pledges made to God and God's high standard for what is brought into His holy presence. Historically, this also set Israel's worship apart from surrounding pagan practices, where defective animals were often deemed sufficient for their deities.

Leviticus 22 23 Word analysis

• Either a bull or a lamb: Refers to common, clean animals used for sacrifice in Israelite worship. These are standard sacrificial types prescribed in Leviticus.
• that has a limb: "Limb" translates the Hebrew אֵבֶר ('ever), meaning a part, member, or limb of the body.
• too long: Translated from שָׂרוּעַ (sarua'). This Hebrew word implies "stretched out," "spread out," or "elongated." It describes a limb that is disproportionately long, an abnormal extension.
• or too short: Translated from קָלוּט (qalut). This Hebrew word means "plucked off," "stunted," "shrunken," or "defective." It describes a limb that is abnormally short or underdeveloped. Both "sarua" and "qalut" describe noticeable but not necessarily crippling physical deformities.
• you may present: Denotes permission granted. This signifies God's allowance for a particular type of offering, reflecting grace.
• for a freewill offering: Hebrew: נְדָבָה (nedavah). This is a spontaneous, voluntary gift, given willingly and not out of strict obligation or a prior pledge. God permits minor physical defects for this kind of offering, perhaps valuing the heart's willingness above absolute perfection in every detail for spontaneous gifts.
• but for a vow offering: Hebrew: נֶדֶר (neder). This is a solemn, binding promise or pledge made to God. It carries the weight of a legal and spiritual obligation. It often involved dedicating something specific in response to a prayer or a promise of God's blessing.
• it cannot be accepted: This states a strict prohibition. For a neder, God demands nothing less than perfection (תָּמִים, tamim), indicating the sacredness and seriousness of fulfilling a solemn promise made to the Most High. The imperfection would invalidate the vow's fulfillment.

Words-group by words-group analysis:

• "Either a bull or a lamb that has a limb too long or too short": This specifies the type of animal (bovine or ovine) and the specific blemishes allowed under certain circumstances. These are external, visible defects concerning limb proportion, distinguishing them from more severe injuries or internal flaws.
• "you may present for a freewill offering": This phrase highlights God's grace and flexibility. For offerings that are given purely from a spontaneous desire to honor God, a minor, non-debilitating imperfection in physical form is permissible. The emphasis here is on the voluntary spirit of the giver.
• "but for a vow offering it cannot be accepted": This distinct phrase marks a strict boundary. When an offering is made as the fulfillment of a solemn vow, which is a binding commitment, the standard for the sacrifice is much higher. Perfection is paramount, underscoring the seriousness of vows and the sanctity of what is owed to God by explicit promise.

Leviticus 22 23 Bonus section

The seemingly minute details regarding limb defects reveal God's meticulous care for purity in worship. This reflects a cosmic order where God's perfection should be mirrored in all aspects of His people's lives and their approach to Him. This instruction also served as a subtle polemic against pagan practices, where less worthy or even blemished animals were sometimes considered acceptable sacrifices for idols. Israel was to understand that their God was unique, holy, and demanded excellence from His worshipers. The concept of "tamim" (complete, perfect, whole, blameless) found throughout the sacrificial laws isn't just about physical form; it ultimately points to the moral and spiritual perfection God desires in His people and which was fully embodied only in Christ. This distinction between nedavah and neder underlines the principle that while spontaneous expressions of devotion are precious, formal obligations to God carry a higher demand for conformity to His holy standard.

Leviticus 22 23 Commentary

Leviticus 22:23 succinctly illustrates a key principle in Israelite worship: the differentiation in standards for various types of offerings, rooted in God's holiness and man's responsibility. The underlying message is that while God is gracious and welcomes spontaneous, heartfelt gifts, even with slight imperfections (the freewill offering), He demands excellence and wholeness when one approaches Him with a solemn commitment (the vow offering).

This distinction teaches about God’s character—He is perfect and desires perfection, especially in what is formally pledged to Him. A vow represents a deliberate act of the will, a serious covenant made by an individual, and as such, the corresponding sacrifice must reflect the integrity of that commitment. Offering a flawed animal for a vow would imply a casual or disingenuous approach to one's promise to God. The imperfections of a "too long" or "too short" limb, while not debilitating, deviate from the ideal "whole" or "perfect" (tamim) standard typically required.

Theologically, this passage prefigures the ultimate, unblemished sacrifice of Christ (Heb 9:14, 1 Pet 1:19). His offering was perfect and fully acceptable because He was without sin. It also provides a vital lesson for New Testament believers: while God desires the spontaneity and zeal of a willing heart (Rom 12:1), any solemn promise or dedication to Him, whether of time, talent, or treasure, should be delivered with integrity, diligence, and the highest quality we can render. For instance, committing to serve in a ministry requires dedication and effort, not a half-hearted, flawed contribution. Making a spiritual vow, like dedicating oneself to prayer or Bible study, necessitates a serious commitment, not just an occasional, sporadic effort.