Leviticus 22:22

Staten Vertaling

Het blinde, of gebrokene, of verlamde, of wratte, of droge schurftheid, of etterige schurftheid hebbende, deze zult gij den HEERE niet offeren, en daarvan zult gij den HEERE geen vuuroffer op het altaar geven.

Parallel Translations

Gereviseerde Lutherse Vertaling
Is het blind, of gebrekkig, of verlamd, of dor, of schurftig, of heeft het uitslag, zo zult gij dat den Heer niet offeren, en daarvan geen offer geven op het altaar des Heren,

Gereviseerde Leidse Vertaling
Een blind dier of een dat een gebroken of een verminkt lid, zweren, schurft, of uitslag heeft zult gij niet aan den Heer brengen, noch een daarvan ten vuuroffer voor den Heer op het altaar leggen.

Bible Verse Review
  from Treasury of Scripure Knowledge

Blind: Leviticus 22:20, Leviticus 21:18-21, Malachi 1:8

an offering: Leviticus 1:9, Leviticus 1:13, Leviticus 3:3, Leviticus 3:5

Reciprocal: Deuteronomy 23:1 - wounded

Gill's Notes on the Bible

Blind, or broken, or maimed,.... Which is "blind" of one eye, or both: and so the Egyptians, as they would not sacrifice any of their oxen that had any blemishes on them, and were of a different colour, or changed in their form, so likewise such that were deprived of either of their eyes x. Some, as Aben Ezra observes, restrain that which is "broken" to its being broken in the head; but others interpret it of any fracture of the foot, as well as the head, and even of the tail, side, or rib; though others think, that such fractures as were not open and visible are excepted, as that of the rib; so Gersom; and with the Heathens, as Pliny y would have remarked, as they were not used to sacrifice calves, brought on men's shoulders, so neither anything that halted: that which is maimed some understand of that whose foot is broken, as Aben Ezra also remarks; but the word is by the Septuagint rendered, "cut in the tongue"; and the Targum of Jonathan, "whose eyebrows are smitten"; and Jarchi seems to take in both, interpreting it the eyebrow which is cut or broken, and so the lip, which is cut or broken: but it is rather to be understood more generally of its being maimed or mutilated in any part of it; so with the Heathens, as Porphyry z affirms, beasts that were mutilated were not to be sacrificed; and in the Comedian a, a sacrifice is objected to, because it had no tail; upon which the Scholiast observes, that whatever was mutilated was not offered in sacred services, nor was any thing imperfect or unsound sacrificed to the gods; and particularly Servius b remarks, if their tongues were cut or slit; which illustrates the Septuagint version, which is observed by Grotius:

or having a wen: or full of warts, as others; the Targum of Jonathan is, whose eyes are smitten with a mixture of white and black; and so Gersom interprets it of a like defect in the eye, in the white of the eye; for he says, if it was in the black or pupil of the eye, the eye would be blind:

or scurvy or scabbed: the same of those in men;

:-:

ye shall not offer these unto the Lord; any creatures defective in any of these instances; three times this is said, as Jarchi observes, to make them careful concerning the sanctification of them, and concerning the slaying of them, and concerning the sprinkling of their blood:

nor make an offering by fire of them upon the altar unto the Lord; a burnt offering on the altar of burnt offering, or burn the fat of them upon it.

x Chaeremon. apud Porphyr. de Abstinentia, l. 4. sect. 7. y Nat. Hist. l. 8. c. 45. z De Abstinentia, l. 2. sect. 23. a Aristoph. Acharnens. ver. 784. b In Virgil. Aeneid. l. 6.

Barnes' Notes on the Bible

Compare Leviticus 21:19; Deuteronomy 15:21.