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Leviticus 22:17 [study!]

American Standard Version (ASV 1901) [2]
— And Jehovah spake unto Moses, saying,
King James Version (KJV 1769)
— And the LORD spake unto Moses, saying,
New American Standard Bible (NASB ©1995)
— Then the LORD spoke to Moses, saying,
Webster's Revision of the KJB (WEB 1833)
— And the LORD spoke to Moses, saying,
Darby's Translation (DBY 1890)
— And Jehovah spoke to Moses, saying,
Rotherham's Emphasized Bible (EBR 1902)
— And Yahweh spake unto Moses, saying:
Young's Literal Translation (YLT 1898)
— And Jehovah speaketh unto Moses, saying,
Douay-Rheims Challoner Revision (DR 1750)
— And the Lord spoke to Moses, saying:
Original King James Bible (AV 1611) [2]
— And the LORD spake vnto Moses, saying,
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord spoke to Mosheh{gr.Moses}, saying,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Yahweh spake unto Mosheh, saying,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Yhw יָהוֶה 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
spake 1696
{1696} Prime
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
unto x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
M מֹשֶׁה, 4872
{4872} Prime
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
saying, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Jamieson-Fausset-Brown Commentary

Leviticus 22:17

_ _ Leviticus 22:17-33. The sacrifices must be without blemish.

Matthew Henry's Commentary

Leviticus 22:17-33

_ _ Here are four laws concerning sacrifices: —

_ _ I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (Leviticus 22:22), — if it was bruised, or crushed, or broken, or cut (Leviticus 22:24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, Leviticus 22:23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be) — if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Acts 5:4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, Leviticus 22:20, Leviticus 22:21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, Leviticus 22:25. By this it appears that strangers were expected to come to the house of God from a far country (1 Kings 8:41, 1 Kings 8:42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezra 6:9, Ezra 6:10; Isaiah 56:6, Isaiah 56:7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Malachi 1:8, Malachi 1:13, Malachi 1:14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, 1 Peter 1:19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (John 18:13, John 18:24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul.

_ _ II. That no beast should be offered in sacrifice before it was eight days old, Leviticus 22:26, Leviticus 22:27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exodus 22:30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, “It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it.” It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time.

_ _ III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, Leviticus 22:28. There is such a law as this concerning birds, Deuteronomy 22:6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind.

_ _ IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, Leviticus 22:29, Leviticus 22:30. This is a repetition of what we had before, Leviticus 7:15; Leviticus 19:6, Leviticus 19:7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, Leviticus 22:31, Leviticus 22:32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them — I am the Lord; his interest in them — I am your God; the title he had to them by redemption — “I brought you out of the land of Egypt, on purpose that I might be your God;” the designs of his grace concerning them — I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them — I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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