Leviticus 22:17-25 · Bible study
Leviticus 22:17-25 Commentary: Acceptable Worship
Hebrew · 11 what the commentators say
Meaning in one sentence
What does it mean to offer God our best? This study explores the requirement of unblemished sacrifices in Leviticus 22 and its theological significance for
Research Summary
- Meaning: Only unblemished male animals from the herd or flock are acceptable for burnt offerings and vowed peace offerings; animals with defects may be accepted only as freewill offerings.
- Key words: Ta.mim (תמים “unblemished”), ratson (רצון “acceptance, good pleasure”), mum (מום “blemish, defect”).
- Main debate: The translation of lir’tzonkem (v.19) as “at your own will” (older versions) versus “for your acceptance” (modern, reflecting God’s favor).
- Theological theme: Holiness in worship requires giving God the best, pointing to the perfect sacrifice of Christ.
- Best use: A teaching passage on the cost of worship and the divine standard met in Jesus.
Translation Comparison
BSB Berean Standard Bible 2020
17Then the LORD said to Moses,
18“Speak to Aaron and his sons and all the Israelites and tell them, ‘Any man of the house of Israel or any foreign resident who presents a gift for a burnt offering to the LORD, whether to fulfill a vow or as a freewill offering,
19must offer an unblemished male from the cattle, sheep, or goats in order for it to be accepted on your behalf.
20You must not present anything with a defect, because it will not be accepted on your behalf.
21When a man presents a peace offering to the LORD from the herd or flock to fulfill a vow or as a freewill offering, it must be without blemish or defect to be acceptable.
22You are not to present to the LORD any animal that is blind, injured, or maimed, or anything with a running sore, a festering rash, or a scab; you must not put any of these on the altar as an offering made by fire to the LORD.
23You may present as a freewill offering an ox or sheep that has a deformed or stunted limb, but it is not acceptable in fulfillment of a vow.
24You are not to present to the LORD an animal whose testicles are bruised, crushed, torn, or cut; you are not to sacrifice them in your land.
25Neither you nor a foreigner shall present food to your God from any such animal. They will not be accepted on your behalf, because they are deformed and flawed.’”
WEB World English Bible 2000
17Yahweh spoke to Moses, saying,
18“Speak to Aaron, and to his sons, and to all the children of Israel, and say to them, ‘Whoever is of the house of Israel, or of the foreigners in Israel, who offers his offering, whether it is any of their vows or any of their free will offerings, which they offer to Yahweh for a burnt offering:
19that you may be accepted, you shall offer a male without defect, of the bulls, of the sheep, or of the goats.
20But you shall not offer whatever has a defect, for it shall not be acceptable for you.
21Whoever offers a sacrifice of peace offerings to Yahweh to accomplish a vow, or for a free will offering of the herd or of the flock, it shall be perfect to be accepted. It shall have no defect.
22You shall not offer what is blind, is injured, is maimed, has a wart, is festering, or has a running sore to Yahweh, nor make an offering by fire of them on the altar to Yahweh.
23Either a bull or a lamb that has any deformity or lacking in his parts, that you may offer for a free will offering; but for a vow it shall not be accepted.
24You must not offer to Yahweh that which has its testicles bruised, crushed, broken, or cut. You must not do this in your land.
25You must not offer any of these as the bread of your God from the hand of a foreigner, because their corruption is in them. There is a defect in them. They shall not be accepted for you.’”
KJV King James Version 1769
17And the Lord spake unto Moses, saying,
18Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the Lord for a burnt offering;
19Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
20But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
21And whosoever offereth a sacrifice of peace offerings unto the Lord to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
22Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord.
23Either 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.
24Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
25Neither 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.
ASV American Standard Version 1901
17And Jehovah spake unto Moses, saying,
18Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whosoever he be of the house of Israel, or of the sojourners in Israel, that offereth his oblation, whether it be any of their vows, or any of their freewill-offerings, which they offer unto Jehovah for a burnt-offering;
19that ye may be accepted, ye shall offer a male without blemish, of the bullocks, of the sheep, or of the goats.
20But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
21And whosoever offereth a sacrifice of peace-offerings unto Jehovah to accomplish a vow, or for a freewill-offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein.
22Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto Jehovah, nor make an offering by fire of them upon the altar unto Jehovah.
23Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a freewill-offering; but for a vow it shall not be accepted.
24That which hath its stones bruised, or crushed, or broken, or cut, ye shall not offer unto Jehovah; neither shall ye do thus in your land.
25Neither from the hand of a foreigner shall ye offer the bread of your God of any of these; because their corruption is in them, there is a blemish in them: they shall not be accepted for you.
YLT Young's Literal Translation 1898
17And Jehovah speaketh unto Moses, saying,
18`Speak unto Aaron, and unto his sons, and unto all the sons of Israel, and thou hast said unto them, Any man of the house of Israel, or of the sojourners in Israel, who bringeth near his offering, of all his vows, or of all his willing offerings which they bring near to Jehovah for a burnt-offering;
19at your pleasure a perfect one, a male of the herd, of the sheep or of the goats;
20nothing in which is blemish do ye bring near, for it is not for a pleasing thing for you.
21`And when a man bringeth near a sacrifice of peace-offerings to Jehovah, to complete a vow, or for a willing-offering, of the herd or of the flock, it is perfect for a pleasing thing: no blemish is in it;
22blind, or broken, or maimed, or having a wen, or scurvy, or scabbed--ye do not bring these near to Jehovah, and a fire-offering ye do not make of them on the altar to Jehovah.
23`As to an ox or a sheep enlarged or dwarfed--a willing-offering ye do make it, but for a vow it is not pleasing.
24As to a bruised, or beaten, or enlarged, or cut thing--ye do not bring it near to Jehovah; even in your land ye do not do it.
25And from the hand of a son of a stranger ye do not bring near the bread of your God, of any of these, for their corruption is in them; blemish is in them; they are not pleasing for you.'
Darby Darby Bible 1890
17And Jehovah spoke to Moses, saying,
18Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatever man of the house of Israel, or of the sojourners in Israel, that presenteth his offering for any of his vows, and for any of his voluntary offerings, which they present to Jehovah as a burnt-offering,
19it shall be for your acceptance, without blemish, a male of the oxen, of the sheep, and of the goats.
20Nothing that hath a defect shall ye present; for it shall not be acceptable for you.
21And if any present a sacrifice of peace-offering to Jehovah to accomplish a vow, or a voluntary offering of oxen or small cattle, it shall be without blemish to be accepted: there shall be no defect therein.
22Blind, or broken, or maimed, or ulcerous, or with itch, or scabbed — ye shall not present these to Jehovah, nor make an offering by fire of them on the altar to Jehovah.
23A bullock and a sheep that hath a member too long or too short, that mayest thou offer as a voluntary offering; but as a vow it shall not be accepted.
24That which is bruised, or crushed, or broken, or cut shall ye not present to Jehovah; neither in your land shall ye do [the like].
25Nor from the hand of the stranger shall ye present the bread of your God, of any of these; for their corruption is in them: a defect is in them; they shall not be accepted for you.
Douay-Rheims Douay-Rheims Bible 1899
17And the Lord spoke to Moses, saying:
18Speak to Aaron, and to his sons, and to all the children of Israel, and thou shalt say to them: The man of the house of Israel, and of the strangers who dwell with you, that offereth his oblation, either paying his vows, or offering of his own accord, whatsoever it be which he presenteth for a holocaust of the Lord,
19To be offered by you: it shall be a male without blemish of the beeves, or of the sheep, or of the goats.
20If it have a blemish you shall not offer it: neither shall it be acceptable.
21The man that offereth a victim of peace offerings to the Lord, either paying his vows, or offering of his own accord, whether of beeves or of sheep, shall offer it without blemish, that it may be acceptable. There shall be no blemish in it.
22If it be blind, or broken, or have a scar or blisters, or a scab, or a dry scurf: you shall not offer them to the Lord, nor burn any thing of them upon the Lord's altar.
23An ox or a sheep, that hath the ear and the tail cut off, thou mayst offer voluntarily: but a vow may not be paid with them.
24you shall not offer to the Lord any beast that hath the testicles bruised, or crushed, or cut and taken away: neither shall you do any such things in your land.
25you shall not offer bread to your God, from the hand of a stranger, nor any other thing that he would give: because they are all corrupted, and defiled. You shall not receive them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 22:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this passage teaches that animals brought as burnt or peace offerings to Yahweh must be male and without defect. The phrase lir’tzonkem (Hebrew, “for your acceptance”) is central: Calvin argues it refers to God’s good pleasure, not the offerer’s will, while Barnes and others retain “at your own will” as describing voluntary devotion. Keil and Delitzsch highlight that the same standard applies to Israelites and resident foreigners (v.18), underscoring that holiness is not exclusive. The detailed list of defects (blind, broken, maimed, etc.) in v.22 is not exhaustive but representative. Most traditions see in these flawless animals a type of Christ’s perfect sacrifice. The speech formula “Yahweh spoke to Moses” (v.17) marks a new divine directive within the Holiness Code, grounding the entire section in God’s authority, an authority that demands wholehearted worship.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Traditional literal view: The text is a straightforward command from God through Moses; the defects listed are to be taken at face value.
- Typological Christological view: The unblemished animals prefigure Christ’s perfect sacrifice (Hebrews 9:14; 1 Peter 1:19).
- Redaction-critical view: The passage combines earlier sources (burnt offering vs. peace offering; priests vs. people) and was edited over time (Cambridge Bible).
What is clear: God requires that offerings brought to Him be free from physical defect, and this demand expresses a holy standard for worship.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Divine authority of the instructions | All traditions see the speech formula as emphasizing that the law originates from God. | Some conservatives read it as verbatim Mosaic dictation; critical scholars view it as a later editorial framework to authorize priestly regulations. |
| Meaning of 'acceptance' (v.19) | The offering must be 'for acceptance' in order to find favor with God. | Calvin and many moderns render it 'to your acceptance' (objective genitive: God’s good pleasure), while older translations like KJV read 'at your own will' (subjective: the offerer’s choice). |
| Application to foreigners | The law applies to both Israelites and resident aliens who wish to offer sacrifices. | Jewish tradition debated whether this includes only proselytes (full converts) or also God-fearing Gentiles; most Christian readings include all non-Israelites who worship the true God. |
| Exception for freewill offerings (v.23) | Animals with minor deformities (חרוע וקלוט 'stretched or stunted') may be offered as freewill gifts but not for vowed offerings. | Some interpret this as a concession for the poor; others argue it shows that freewill offerings are 'extra' and thus carry a different standard of obligation. |
| Role of vows vs. freewill offerings | The passage distinguishes the binding nature of vows from the voluntary character of freewill gifts. | The reason for the stricter standard on vows is debated: is it because vowed offerings represent a divine human transaction, or because broken vows by worthless gifts profane God’s name? |
Historical & Cultural Context
The speech formula “Yahweh spoke to Moses, saying” (v.17) is a hallmark of the Holiness Code (Leviticus 17, 26), where each legal unit is introduced as a fresh revelation from God. This structure reinforces that Israel’s worship practices are not human inventions but divine commands.
Verse 18 explicitly extends the requirement to “foreigners in Israel” (ha-ger). The ger was a resident alien who did not own land but joined Israel’s covenant community. By including him, the text emphasizes that holiness standards apply to all who approach the Lord, regardless of ethnic origin, a point echoed in Numbers 15:14.
The list of defects in v.22 (blind, injured, maimed, etc.) reflects the economic and agricultural realities of a pastoral society. Ancient Near Eastern sacrificial texts from neighboring cultures also required unblemished animals, but Israel’s God specified even the prohibition against offering castrated animals (v.24), a practice common in pagan cults. The passage also distinguishes between vow offerings and freewill offerings: v.23 allows animals with minor deformities (something “superfluous or lacking”) only as freewill gifts, not for vows. This may have provided a practical concession for the poor.
The Cambridge Bible notes that this section appears to blend earlier priestly and popular traditions, suggesting it was compiled over time. But its final form as part of the Torah ensures that every detail carries divine authority for the community.
Textual Notes
The consulted sources note no significant textual variants for this passage. The Hebrew text is stable across major manuscripts (Masoretic Text, Dead Sea Scrolls fragments). The main translational differences arise from interpretations of key terms rather than textual corruption.
Reception History
Jewish tradition has understood these verses as establishing the physical perfection required of all sacrificial animals, a standard elaborated in the Mishnah (tractates Bekhorot and Temurah). Medieval Jewish commentators like Rashi and Ibn Ezra focused on the precise definitions of the listed defects. In Christian tradition, the passage was seen as a type of Christ’s sinless sacrifice: Athanasius and Augustine drew parallels to the Lamb without blemish. Reformation figures such as Calvin and Matthew Henry used the text to emphasize that God will not be served with half-hearted or cheap offerings, applying the principle to prayer, gifts, and obedience. Modern interpreters highlight how the exception for freewill offerings shows God’s pastoral care for those who cannot afford a perfect animal, prefiguring the grace that meets human limitation.
Preaching This Verse
Three-point outline
- God’s non-negotiable standard, Only unblemished males are acceptable for burnt offerings and vowed peace offerings (vv.18-22). The repeated command “you shall not offer” leaves no room for bargaining.
- Grace within the law, Animals with minor deformities may be brought as freewill offerings, but not for vows (v.23). This shows God makes room for voluntary generosity while maintaining the integrity of binding commitments.
- The heart behind the sacrifice, The phrase “that you may be accepted” (v.19) points beyond the animal to the worshiper’s standing before God. As Calvin says, a blemished gift shows a divided heart; only whole devotion pleases the Lord.
Five-point outline
- The divine speech formula roots the command in God’s authority (v.17).
- The requirement applies equally to Israelite and foreigner, showing God’s universal holiness (vv.18-19).
- The specific defects listed teach the congregation that “close enough” is never enough (vv.20-22).
- The exception for freewill offerings reveals God’s pastoral heart for voluntary gifts, while protecting vow-making (v.23).
- The prohibition against castrated animals and acceptance of foreign gifts guards against syncretism (vv.24-25).
Illustration hooks
- A gift for a king, When you bring a present to a ruler, you choose the best, not the leftover. The tabernacle is the palace of the Great King.
- Farm market ethics, Farmers set aside the choicest produce for market, not the bruised fruit. The same principle applies to what we dedicate to God in time, talent, and treasure.
Questions your congregation is asking
- Does God reject our worship if we don’t give perfectly?
- How does this Old Testament law connect to Jesus and the New Covenant?
- What counts as “blemished” in my own life when I come to worship?
Leading a Discussion
This passage from Leviticus 22 challenges us to consider what kind of worship God deserves. The detailed instructions about unblemished animals may feel distant, but they press a timeless question: Do we bring God our best, or what is left over? As you discuss, keep in mind that these laws were part of Israel’s covenant relationship with a holy God.
Discussion questions
- Read Leviticus 22:17-25. Why do you think the Lord specifies both the worshiper’s status (Israelite or foreigner) and the animal’s condition?
- Verse 19 says the offering must be “without defect” and “male.” What does this teach about the character of the God who receives it?
- In v.23, a freewill offering may include animals with minor deformities, but a vow offering may not. Why the difference? What does this distinction reveal about vows versus voluntary gifts?
- How does the repeated phrase “Yahweh spoke to Moses” shape the way we understand the authority of these instructions?
- Compare this passage with Malachi 1:8, where God rebukes the people for offering blind and lame animals. How does that connection deepen the message?
- If physical perfection in sacrifices pointed to something greater, how does Hebrews 9:14 teach us about Christ’s offering?
- In what areas of life might we be tempted to offer God a “blemished” gift, our time, resources, or obedience? What would it mean this week to bring our first and best?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 1:2 | “Speak to the children of Israel, and tell them, ‘When anyone of you offers an offering to Yahweh, you shall offer your offering of the livestock, from the herd and from the flock. |
| Leviticus 1:10 | “‘If his offering is from the flock, from the sheep or from the goats, for a burnt offering, he shall offer a male without defect. |
| Leviticus 7:16 | “‘But if the sacrifice of his offering is a vow, or a free will offering, it shall be eaten on the day that he offers his sacrifice. On the next day what remains of it shall be eaten, |
| Leviticus 17:10 | “‘Any man of the house of Israel, or of the strangers who live as foreigners among them, who eats any kind of blood, I will set my face against that soul who eats blood, and will cut him off from among his people. |
| Leviticus 17:13 | “‘Whatever man there is of the children of Israel, or of the strangers who live as foreigners among them, who takes in hunting any animal or bird that may be eaten, he shall pour out its blood, and cover it with dust. |
| Leviticus 23:38 | in addition to the Sabbaths of Yahweh, and in addition to your gifts, and in addition to all your vows, and in addition to all your free will offerings, which you give to Yahweh. |
| Numbers 15:3 | and will make an offering by fire to Yahweh—a burnt offering, or a sacrifice, to accomplish a vow, or as a free will offering, or in your set feasts, to make a pleasant aroma to Yahweh, of the herd, or of the flock— |
| Numbers 15:14 | If a stranger lives as a foreigner with you, or whoever may be among you throughout your generations, and will offer an offering made by fire, of a pleasant aroma to Yahweh, as you do, so he shall do. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke distinguishes between animals offered as prescribed sacrifices, which must be perfect, and freewill offerings, where animals with deformities might be accepted because the law did not command them. He notes that Jewish tradition held such defective animals were never actually placed on the altar but were sold to support the sanctuary.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the phrase often rendered "at your own will" actually means the animal must be accepted for you, a male without blemish. He also notes the word for "stranger" literally means "son of the unknown," referring to a foreigner living elsewhere who wishes to honor Israel's God, not a resident alien.
Calvin's Commentaries Reformed 1564
Calvin argues that the physical wholeness of sacrifices taught Israel that God cannot be served half-heartedly; a blemished offering reflects a double heart. He adds that this symbol pointed forward to the perfect purity of Christ, the only victim that could reconcile God. Our own flawed worship pleases God only when Christ covers its defects.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator draws a distinction between a vow and a freewill offering: a vow is promised conditionally on answered
Geneva Bible Notes Reformed 1599
The Geneva note draws a careful distinction between vow offerings and freewill offerings: animals with a blemish could be accepted as a voluntary gift but never for a vow. It stresses that God values the worshiper's free and willing heart behind the sacrifice, yet even a free offering must not be corrupt or diseased.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the requirement for unblemished sacrifices applied to both Israelites and Gentiles, though Gentiles could only bring burnt offerings, not peace offerings, because their heart was toward heaven. He notes that vows required perfect animals, but freewill offerings with minor defects were accepted. The many blemishes listed show that nothing imperfect could atone for sin.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB compares sacrifices to gifts presented to a king by his subjects. The requirement that animals be perfect arises from natural propriety: such gifts express gratitude, worship, or a plea for favor, and only the best suits a sovereign. Symbolically, a perfect sacrifice foreshadows Christ, through whom alone worship is accepted.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch draw attention to the exact physical defects that disqualified an animal from sacrifice—blindness, broken limbs, mutilation, and abscesses. They also observe that the prohibition against castrated animals extends beyond the altar, since Israelites were not even to perform castration in the land, as it mutilates God's creation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that God will not accept a halfhearted or defective offering, even if the worshipper's condition allows nothing better. The requirement for unblemished animals teaches that service to God demands our best, not what costs us nothing.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that a male animal was required for burnt offerings, while females were accepted for peace and sin offerings. He also observes that offerings from a proselyte's hand were not accepted, and the phrase "bread of your God" refers specifically to the sacrifices.