Leviticus 22 25

Leviticus 22:25 kjv

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.

Leviticus 22:25 nkjv

Nor from a foreigner's hand shall you offer any of these as the bread of your God, because their corruption is in them, and defects are in them. They shall not be accepted on your behalf.' "

Leviticus 22:25 niv

and you must not accept such animals from the hand of a foreigner and offer them as the food of your God. They will not be accepted on your behalf, because they are deformed and have defects.'?"

Leviticus 22:25 esv

neither shall you offer as the bread of your God any such animals gotten from a foreigner. Since there is a blemish in them, because of their mutilation, they will not be accepted for you."

Leviticus 22:25 nlt

and you must not accept such an animal from foreigners and then offer it as a sacrifice to your God. Such animals will not be accepted on your behalf, for they are mutilated or defective."

Leviticus 22 verses

Leviticus 22 25 Meaning

Leviticus 22:25 prohibits the acceptance of sacrifices for God if they are obtained from the hand of a foreigner and possess any blemish or corruption. The verse states that such animals are inherently flawed and thus unacceptable for offering as "the bread of your God," meaning they would not be received favorably by the Lord. This command reinforces God's unyielding demand for perfection and holiness in all that is offered to Him.

Leviticus 22 25 Context

Leviticus chapter 22 outlines regulations concerning the holiness of offerings and the purity required of priests when handling sacred things and presenting sacrifices to the Lord. It transitions from instructions regarding the priests' food and purity (verses 1-16) to the detailed requirements for acceptable sacrifices (verses 17-33). Verses 17-25 specifically enumerate various types of physical defects that would disqualify an animal from being offered as a burnt offering, a vow offering, or a freewill offering. Leviticus 22:25 particularly addresses offerings from non-Israelites ("foreigners"), stating that even if they present an animal for sacrifice to Yahweh, it must meet the exact same standard of blemish-free perfection as offerings from Israelites. The broader historical and cultural context highlights God's demand for set-apartness for Himself, distinguishing Israel's worship from the often less rigorous standards of pagan worship in surrounding nations. This insistence on flawlessness reflected the character of a holy God and foreshadowed the perfect, unblemished sacrifice of the Messiah.

Leviticus 22 25 Word analysis

• "Nor" (לֹא - lo): A strong negative particle, rendering a complete prohibition. It directly negates the possibility of the act described.
• "from a foreigner's hand" (מִיַּד נָכְרִי - miyad nakri):
  • Miyad: "from the hand of," implying agency or source.
  • Nakri: This Hebrew word typically denotes a "foreigner" or "stranger," particularly one not part of the Israelite community, often referring to a gentile. Its inclusion signifies that the standard for acceptable sacrifices to Yahweh is universal and transcends ethnic boundaries. It highlights God's sovereignty over acceptable worship, regardless of the offerer's origin. While foreigners might sometimes participate in Israel's worship, this participation did not lessen the divine standards.
• "shall you offer" (תַקְרִבוּ - taqrivu): A verb in the imperfect tense, 2nd person plural, meaning "you (plural) shall bring near" or "you shall offer." It's directed at the priests or those in charge of accepting offerings, emphasizing their responsibility to uphold the purity standards.
• "any of these" (מֵאֵלֶּה - me'elleh): Refers directly back to the list of specific blemishes and defects mentioned in the preceding verses (Lev 22:19-24), such as blindness, broken limbs, skin diseases, etc., that would disqualify an animal.
• "as the bread of your God" (לֶחֶם אֱלֹהֵיכֶם - lehem 'elohim):
  • Lehem: While literally "bread," in a cultic context it often signifies "food" or "offering." It means food intended for God or consumed at His altar, emphasizing that the offering is for divine consumption or acceptance.
  • 'Eloheichem: "your God." This phrase underscores the covenant relationship and identifies Yahweh as the sole recipient and determiner of what constitutes proper worship from His people.
• "for their corruption is in them" (כִּי מָשְׁחָתָם בָּהֶם - ki mashchatan bahem):
  • Ki: "for" or "because," introducing the reason for the prohibition.
  • Mashchatan (root shachat): "corruption," "ruin," "destruction," "blemish." It denotes an inherent, fundamental defect or spoilage that makes the animal unfit. This goes beyond mere surface damage, pointing to a deep-seated imperfection.
  • Bahem: "in them." The corruption is an intrinsic part of the animals' being.
• "there is a blemish in them" (מוּם בָּם - mum bam):
  • Mum: This is the primary Hebrew word for "blemish," "defect," or "fault," especially used in a ritual or legal sense to signify disqualification.
  • Bam: "in them." This reinforces that the blemish is inherent and not a temporary or superficial issue. This phrase further clarifies mashchatan, defining the type of corruption.
• "they will not be accepted for you" (לֹא יֵרָצוּ לָכֶם - lo yeratzu lachem):
  • Lo: Again, the strong negative "not."
  • Yeratzu (root ratzah): "to be pleased with," "to accept favorably," "to be delighted in." In the context of sacrifices, it means to be deemed pleasing or agreeable to God. The negative means divine rejection.
  • Lachem: "for you," or "on your behalf." The lack of acceptance is not merely that the animal is refused, but that the act of offering it or the benefit to the offerer (or the community on behalf of the offerer) is nullified. It implies that the offering brings no favor or atonement if blemished.

Words-group analysis:

• "Nor from a foreigner's hand shall you offer... for their corruption is in them...": This entire phrase connects the source of the offering (foreigner's hand) to its inherent quality (corruption/blemish) as the basis for rejection. It clarifies that even if a foreigner genuinely desires to make an offering to the God of Israel, the standards for that offering are fixed by God and are non-negotiable based on the offerer's identity. The emphasis remains on the sanctity and purity of what is brought into God's presence, rather than solely on the ritual participation.

Leviticus 22 25 Bonus section

The strict regulations concerning acceptable sacrifices, particularly the emphasis on "without blemish," did more than simply regulate cultic practice. They served as a profound theological teaching tool.

1. Reflection of God's Character: The demand for unblemished offerings directly reflects the perfect, holy, and uncorrupt nature of God Himself. He is set apart from all imperfection, and therefore, all that approaches Him or represents Him must reflect His flawlessness. This taught Israel about the incomparable purity of Yahweh compared to the idols of surrounding nations.
2. Educational Foreshadowing: This absolute requirement for a perfect offering unmistakably pointed forward to the ultimate, perfect sacrifice. No animal, however unblemished, could truly take away sin (Heb 10:4). Thus, the rigorous laws underscored humanity's inability to provide a truly sufficient offering and highlighted the desperate need for a truly spotless sacrifice—Jesus Christ, whose perfection alone made Him acceptable to God on our behalf.
3. Holiness and Separation: By rejecting blemished offerings even from foreigners, God maintained the sacred boundaries of His worship. This reinforced the principle of holiness as separation from defilement. It demonstrated that divine acceptance is based on God's established standards, not human will or mere religious enthusiasm.
4. Inclusion and Standard: While some laws specifically exclude foreigners from certain ritual aspects, Lev 22:25 implies that foreigners could in principle bring sacrifices (perhaps voluntary peace or burnt offerings, not sin or guilt offerings), provided they adhered to Yahweh's high standards. This lays a theological groundwork for later prophetic visions of Gentiles coming to worship the true God (Isa 2:2-4, 56:6-8; Zech 8:20-23), where the standard of worship remains fixed, though access is broadened.

Leviticus 22 25 Commentary

Leviticus 22:25 serves as a clear declaration of God's uncompromising demand for perfection in worship, particularly regarding sacrificial offerings. It reinforces the principles established earlier in the chapter that any animal brought as "the bread of your God" (an offering consumed or accepted by Him) must be without blemish. The added emphasis "from a foreigner's hand" is significant: it communicates that God's standards for holiness apply universally. Whether the offerer is an Israelite under covenant or a non-Israelite desiring to approach Yahweh, the sacrifice itself must be fundamentally sound and flawless. The reasoning, "for their corruption is in them, there is a blemish in them," underscores that the disqualification is due to an intrinsic, internal defect within the animal, not merely its external appearance or the offerer's status. God looks upon the very essence. An offering with such a defect would not be "accepted for you," meaning it would bring no favor, atonement, or spiritual benefit to the offerer, symbolizing a rejected approach to a holy God. This foundational principle prefigures the perfect sacrifice of Jesus Christ, "a Lamb without blemish and without spot," whose unblemished nature was essential for His redemptive work to be acceptable to God on behalf of humanity.

• Practical Examples:
  • A musician offering their skill to God should strive for excellence, practicing diligently rather than offering sloppy work or half-hearted effort.
  • A person giving financial offerings should give their "firstfruits" or a generous portion from their true increase, not merely the leftovers or tainted gains.
  • When we pray, worship, or serve God, we are called to bring our whole selves – our best and our purest intentions, not just going through the motions or offering Him "blemished" attitudes.