The big picture
Leviticus 22 opens in verse 1 with “And the LORD spake unto Moses, saying,”, reaches its middle movement near verse 17 with “And the LORD spake unto Moses, saying,”, and closes in verse 33 with “That brought you out of the land of Egypt, to be your God: I am the LORD .” Repeated or prominent terms include LORD, holy, offer, Israel, offering. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Leviticus · King James Version · 33Leviticus 22:1-7
1–7: The LORD spake unto Moses, saying,
Leviticus 22:1–7 opens with “And the LORD spake unto Moses, saying,” and reaches “And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because…” by its final verse. That movement develops the focus on Leviticus 22 develops its own movement around LORD, holy, offer, Israel, offering, with particular weight carried by holy, LORD, seed.
Context that brings the passage to life
“And the LORD spake unto Moses, saying,” Naming Moses keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and…” Naming Aaron and Israel keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Leviticus 22:1-7
King James Version1And the LORD spake unto Moses, saying,
2Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD .
3Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD , having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD .
4What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
5Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
6The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
7And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.
Leviticus 22:8-14
8–14: That which dieth of itself, or is torn with beasts, he shall not eat to…
Leviticus 22:8–14 opens with “That which dieth of itself, or is torn with beasts, he shall not eat to defile himself…” and reaches “And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto…” by its final verse. That movement develops the focus on Leviticus 22 develops its own movement around LORD, holy, offer, Israel, offering, with particular weight carried by holy, thing, priest.
Context that brings the passage to life
“That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD .” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Leviticus 22:8-14
King James Version8That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD .
9They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
10There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing.
11But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.
12If the priest’s daughter also be married unto a stranger, she may not eat of an offering of the holy things.
13But if the priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s meat: but there shall no stranger eat thereof.
14And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing.
Leviticus 22:15-21
15–21: They shall not profane the holy things of the children of Israel, which…
Leviticus 22:15–21 opens with “And they shall not profane the holy things of the children of Israel, which they offer unto the…” and reaches “And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a…” by its final verse. That movement develops the focus on Leviticus 22 develops its own movement around LORD, holy, offer, Israel, offering, with particular weight carried by LORD, offer, Israel.
Context that brings the passage to life
“And they shall not profane the holy things of the children of Israel, which they offer unto the LORD ;” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.” The line’s distinctive content terms include bear, holy, iniquity. Its relationship to verses 15 and 17 shows what work it does in this passage.
Leviticus 22:15-21
King James Version15And they shall not profane the holy things of the children of Israel, which they offer unto the LORD ;
16Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
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.
Leviticus 22:22-28
22–28: Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye…
Leviticus 22:22–28 opens with “Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these…” and reaches “And whether it be cow or ewe, ye shall not kill it and her young both in one day.” by its final verse. That movement develops the focus on Leviticus 22 develops its own movement around LORD, holy, offer, Israel, offering, with particular weight carried by LORD, offer, offering.
Context that brings the passage to life
“Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD , nor make…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Leviticus 22:22-28
King James Version22Blind, 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.
26And the LORD spake unto Moses, saying,
27When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD .
28And whether it be cow or ewe, ye shall not kill it and her young both in one day.
Leviticus 22:29-33
29–33: When ye will offer a sacrifice of thanksgiving unto the LORD , offer it…
Leviticus 22:29–33 opens with “And when ye will offer a sacrifice of thanksgiving unto the LORD , offer it at your own will.” and reaches “That brought you out of the land of Egypt, to be your God: I am the LORD .” by its final verse. That movement develops the focus on Leviticus 22 develops its own movement around LORD, holy, offer, Israel, offering, with particular weight carried by LORD, offer, children.
Context that brings the passage to life
“And when ye will offer a sacrifice of thanksgiving unto the LORD , offer it at your own will.” The line’s distinctive content terms include offer, LORD, sacrifice. Its relationship to verses 30 shows what work it does in this passage.
Leviticus 22:29-33
King James Version29And when ye will offer a sacrifice of thanksgiving unto the LORD , offer it at your own will.
30On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD .
31Therefore shall ye keep my commandments, and do them: I am the LORD .
32Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,
33That brought you out of the land of Egypt, to be your God: I am the LORD .
Details worth noticing
The opening image
Leviticus 22:1 begins with “And the LORD spake unto Moses, saying,”
Where the chapter turns
Leviticus 22:20 forms a natural hinge: “But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.”
The final note
Leviticus 22:33 leaves the reader with “That brought you out of the land of Egypt, to be your God: I am the LORD .”
A word trail through the chapter
The words LORD, holy, offer, Israel, offering, thing help reveal the chapter’s repeated concerns.
What does the reader know that Isaac is not told?
The opening identifies a test. That framing matters for the entire account.
What is actually offered?
A ram provided in place of Isaac. Preserve the difference between the threatened act and the outcome.
KJV words made clear
- unto
- to
- thou
- you
- hath
- has
- spake
- spoke
- lest
- so that something does not happen
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.