Leviticus 21:18
Leviticus 21:18 in Multiple Translations
No man who has any defect may approach—no man who is blind, lame, disfigured, or deformed;
For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,
For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or anything superfluous,
For any man whose body is damaged may not come near: one who is blind, or has not the use of his legs, or one who has a broken nose or any unnatural growth,
No man is allowed to do this if he has any defects, including anyone who is blind, crippled, facially disfigured, or has deformities,
For whosoeuer hath any blemish, shall not come neere: as a man blinde or lame, or that hath a flat nose, or that hath any misshapen member,
for no man in whom [is] blemish doth draw near — a man blind, or lame or dwarfed, or enlarged,
For whatever man he is that has a defect, he shall not draw near: a blind man, or a lame, or he who has a flat nose, or any deformity,
For whatever man he may be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,
Neither shall he approach to minister to him: If he be blind, if he be lame, if he have a little, or a great, or a crooked nose,
No one who is blind or lame or deformed, or whose face is disfigured,
Berean Amplified Bible — Leviticus 21:18
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Leviticus 21:18 Interlinear (Deep Study)
BIB
HEB
כִּ֥י
כָל
אִ֛ישׁ
אֲשֶׁר
בּ֥/וֹ
מ֖וּם
לֹ֣א
יִקְרָ֑ב
אִ֤ישׁ
עִוֵּר֙
א֣וֹ
פִסֵּ֔חַ
א֥וֹ
חָרֻ֖ם
א֥וֹ
שָׂרֽוּעַ
כִּ֥י
kîy
H3588
for
Conj
כָל
kôl
H3605
all
N-ms
אִ֛ישׁ
ʼîysh
H376
man
N-ms
אֲשֶׁר
ʼăsher
H834
which
Rel
בּ֥/וֹ
Prep | Suff
מ֖וּם
mʼûwm
H3971
blemish
N-ms
לֹ֣א
lôʼ
H3808
not
Part
יִקְרָ֑ב
qârab
H7126
to present
V-Qal-Imperf-3ms
אִ֤ישׁ
ʼîysh
H376
man
N-ms
עִוֵּר֙
ʻivvêr
H5787
blind
Adj
א֣וֹ
ʼôw
H176
or
Conj
פִסֵּ֔חַ
piççêach
H6455
lame
Adj
א֥וֹ
ʼôw
H176
or
Conj
חָרֻ֖ם
châram
H2763
to devote/destroy
V-Qal-Inf-c
א֥וֹ
ʼôw
H176
or
Conj
שָׂרֽוּעַ
sâraʻ
H8311
to extend
V-Qal-Inf-c
Hebrew Word Study
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Hebrew Word Reference — Leviticus 21:18
כִּ֥י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
כָל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
אִ֛ישׁ
ʼîysh
H376
"man"
N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
בּ֥/וֹ
""
Prep | Suff
מ֖וּם
mʼûwm
H3971
"blemish"
N-ms
In the Bible, this word means a flaw or imperfection, either physical or moral, like a stain on someone's character. It appears in books like Leviticus and Deuteronomy. The KJV translates it as 'blemish' or 'spot'.
Definition: 1) blemish, spot, defect 1a) of physical defect 1b) of moral stain
Usage: Occurs in 19 OT verses. KJV: blemish, blot, spot. See also: Leviticus 21:17; Numbers 19:2; Proverbs 9:7.
לֹ֣א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יִקְרָ֑ב
qârab
H7126
"to present"
V-Qal-Imperf-3ms
To approach or come near someone or something, often with a sense of purpose or intention, like Moses approaching the burning bush in Exodus 3:5. This word can also mean to bring someone or something near, as in presenting an offering to God.
Definition: : come/approach 1) to come near, approach, enter into, draw near 1a) (Qal) to approach, draw near 1b) (Niphal) to be brought near 1c) (Piel) to cause to approach, bring near, cause to draw near 1d) (Hiphil) to bring near, bring, present
Usage: Occurs in 263 OT verses. KJV: (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take. See also: Genesis 12:11; Leviticus 22:22; 1 Samuel 10:21.
אִ֤ישׁ
ʼîysh
H376
"man"
N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
עִוֵּר֙
ʻivvêr
H5787
"blind"
Adj
This word describes someone who is blind, either physically or unable to see spiritually. In the Bible, it is used in Matthew 9:27 to describe the two blind men who followed Jesus. The word is also used in Romans 2:19 to describe spiritual blindness.
Definition: 1) blind 1a) blind (physically) 1b) blind (fig.)
Usage: Occurs in 23 OT verses. KJV: blind (men, people). See also: Exodus 4:11; Isaiah 35:5; Psalms 146:8.
א֣וֹ
ʼôw
H176
"or"
Conj
Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.
Definition: 1) or, rather 1a) implying that the latter choice is preferred 1b) or if, introducing an example to be seen under a particular principle 1c) (in series) either...or, whether...or 1d) if perchance 1e) except, or else 2) whether, not the least, if, otherwise, also, and, then
Usage: Occurs in 218 OT verses. KJV: also, and, either, if, at the least, [idiom] nor, or, otherwise, then, whether. See also: Genesis 24:49; Leviticus 25:49; Proverbs 30:31.
פִסֵּ֔חַ
piççêach
H6455
"lame"
Adj
In the Bible, this Hebrew word means lame or crippled, describing someone with a physical disability. It is used to describe people who are unable to walk or move normally. This word appears in various passages, including stories of healing and restoration.
Definition: lame
Usage: Occurs in 12 OT verses. KJV: lame. See also: Leviticus 21:18; Proverbs 26:7; Isaiah 33:23.
א֥וֹ
ʼôw
H176
"or"
Conj
Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.
Definition: 1) or, rather 1a) implying that the latter choice is preferred 1b) or if, introducing an example to be seen under a particular principle 1c) (in series) either...or, whether...or 1d) if perchance 1e) except, or else 2) whether, not the least, if, otherwise, also, and, then
Usage: Occurs in 218 OT verses. KJV: also, and, either, if, at the least, [idiom] nor, or, otherwise, then, whether. See also: Genesis 24:49; Leviticus 25:49; Proverbs 30:31.
חָרֻ֖ם
châram
H2763
"to devote/destroy"
V-Qal-Inf-c
To devote or destroy something, like the objects the Israelites were told to destroy in Deuteronomy 7:26.
Definition: 1) to ban, devote, destroy utterly, completely destroy, dedicate for destruction, exterminate 1a) (Hiphil) 1a1) to prohibit (for common use), ban 1a2) to consecrate, devote, dedicate for destruction 1a3) to exterminate, completely destroy 1b) (Hophal) 1b1) to be put under the ban, be devoted to destruction 1b2) to be devoted, be forfeited 1b3) to be completely destroyed
Usage: Occurs in 48 OT verses. KJV: make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away). See also: Exodus 22:19; Joshua 11:21; Isaiah 11:15.
א֥וֹ
ʼôw
H176
"or"
Conj
Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.
Definition: 1) or, rather 1a) implying that the latter choice is preferred 1b) or if, introducing an example to be seen under a particular principle 1c) (in series) either...or, whether...or 1d) if perchance 1e) except, or else 2) whether, not the least, if, otherwise, also, and, then
Usage: Occurs in 218 OT verses. KJV: also, and, either, if, at the least, [idiom] nor, or, otherwise, then, whether. See also: Genesis 24:49; Leviticus 25:49; Proverbs 30:31.
שָׂרֽוּעַ
sâraʻ
H8311
"to extend"
V-Qal-Inf-c
This Hebrew verb means to stretch out or extend, and can also imply being deformed by excess. It is used in various contexts, including Leviticus and Deuteronomy. The KJV translates it as 'stretch out self' or 'have any superfluous thing'.
Definition: 1) to extend, stretch out 1a) (Qal) extended (participle) 1b) (Hithpael) to stretch oneself
Usage: Occurs in 3 OT verses. KJV: stretch out self, (have any) superfluous thing. See also: Leviticus 21:18; Leviticus 22:23; Isaiah 28:20.
Study Notes — Leviticus 21:18
Show Verse Quote Highlights
- Context
- Cross References
- Leviticus 21:18 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Leviticus 21:18
- Jamieson-Fausset-Brown on Leviticus 21:18
- Matthew Poole's Commentary on Leviticus 21:18
- Trapp's Commentary on Leviticus 21:18
- Ellicott's Commentary on Leviticus 21:18
- Adam Clarke's Commentary on Leviticus 21:18
- Cambridge Bible on Leviticus 21:18
- Whedon's Commentary on Leviticus 21:18
- Sermons on Leviticus 21:18
Context — Restrictions against Those with Blemishes
16Then the LORD said to Moses,
17“Say to Aaron, ‘For the generations to come, none of your descendants who has a physical defect may approach to offer the food of his God.
18No man who has any defect may approach—no man who is blind, lame, disfigured, or deformed;
19no man who has a broken foot or hand, 20or who is a hunchback or dwarf, or who has an eye defect, a festering rash, scabs, or a crushed testicle.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 3:2–3 | An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not dependent on wine, not violent but gentle, peaceable, and free of the love of money. |
| 2 | Leviticus 22:19–25 | must offer an unblemished male from the cattle, sheep, or goats in order for it to be accepted on your behalf. You must not present anything with a defect, because it will not be accepted on your behalf. When 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. You 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. You 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. You 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. Neither 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.’” |
| 3 | Titus 1:7 | As God’s steward, an overseer must be above reproach—not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money. |
| 4 | Isaiah 56:10 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 5 | 1 Timothy 3:7 | Furthermore, he must have a good reputation with outsiders, so that he will not fall into disgrace and into the snare of the devil. |
| 6 | Titus 1:10 | For many are rebellious and full of empty talk and deception, especially those of the circumcision, |
| 7 | Matthew 23:16–17 | Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ You blind fools! Which is greater: the gold, or the temple that makes it sacred? |
| 8 | Matthew 23:19 | You blind men! Which is greater: the gift, or the altar that makes it sacred? |
Leviticus 21:18 Summary
[This verse is saying that the priests, who represented God to the people, had to be physically perfect to show how holy and perfect God is. This is like what we see in Exodus 28:2, where the priests' clothes were to be made for glory and beauty. In the same way, as followers of Christ, we are called to be holy and set apart for God, as seen in 1 Thessalonians 4:7. We can strive for this by seeking to live a life that honors God and is pleasing to Him, and by trusting in Jesus Christ, our perfect High Priest, who represents us before God.]
Frequently Asked Questions
Why did God require priests to be physically perfect in Leviticus 21:18?
God required priests to be physically perfect to symbolize the perfection and holiness of God, as seen in Leviticus 11:44-45, where God says 'I am the LORD your God; consecrate yourselves and be holy, because I am holy.'
Does this verse apply to us today, or was it only for the Israelites?
While the specific regulations in Leviticus 21:18 were for the Israelites, the principle of God desiring holiness and perfection is still applicable today, as seen in 1 Peter 1:15-16, where it says 'but just as He who called you is holy, so be holy in all you do.'
What does it mean to be 'deformed' or 'disfigured' in this context?
In the context of Leviticus 21:18, being 'deformed' or 'disfigured' refers to any physical defect or blemish that would make the priest unfit to represent God, as further clarified in Leviticus 21:19-20, which lists specific examples of such defects.
How does this verse relate to Jesus Christ, our High Priest?
Jesus Christ, our perfect High Priest, was without any physical or spiritual defect, and He represents us before God the Father, as seen in Hebrews 4:14-16, where it says 'we have a great High Priest who has ascended into heaven, Jesus the Son of God.'
Reflection Questions
- What does this verse reveal about God's character and His desire for holiness?
- How can I, as a follower of Christ, strive for spiritual perfection and holiness in my own life?
- What are some areas in my life where I may be 'deformed' or 'disfigured' spiritually, and how can I seek God's healing and restoration?
- How does the concept of physical perfection in this verse relate to the idea of spiritual perfection and wholeness in Christ?
Gill's Exposition on Leviticus 21:18
For whatsoever man [he be] that hath a blemish,.... Let him be otherwise ever so well qualified for his office, as with respect to his parentage, against which no objection lies; or, as to his
Jamieson-Fausset-Brown on Leviticus 21:18
And the LORD spake unto Moses, saying, Any blemish. Since visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion,
Matthew Poole's Commentary on Leviticus 21:18
He shall not approach unto God, or to serve him in his sanctuary. A flat nose: most restrain this word to the nose and to some great deformity relating to it, either the want of it wholly or in part, or the shortness, flatness, or crookedness of it. But according to others, it signifies more generally a person that wants some member or members, because the next word, to which it is opposed, signifies one that hath more members than he should.
Trapp's Commentary on Leviticus 21:18
Leviticus 21:18 For whatsoever man [he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,Ver. 18. He shall not approach.] Lest his ministry be slighted for his personal defects and deformities: how much more for his ignorance, envy, indirect aims, uneven walking, injudiciousness, unheavenly mindedness, &c., purported by these bodily imperfections?
Ellicott's Commentary on Leviticus 21:18
(18) For whatsoever man . . . —This part of the verse is simply an emphatic repetition of the same declaration at the end of the last verse to introduce the examples of the bodily blemishes which disqualified the priests for the service at the altar. A similar law obtained among the Greeks and Romans, that a priest should be perfect in all his parts; and according to the Hindoo law, Brahmins born with a bodily defect, or who received one before their sixteenth year, are excluded from the rites of consecration. A blind man.—During the second Temple, this was not only interpreted to be partial blindness on both eyes, or on one eye, but was taken to include any blemish in the eye or in the eyelid, of which the administrators of the Law enumerate twenty-six cases, nineteen in the eye and seven in the eyelid. Or a lame.—This was understood during the second Temple to refer to any imperfection in the gait of the priest, which might show itself in twenty different ways. Or he that hath a flat nose.—Of the nasal deformity no less than nine different illustrations are given. Or any thing superfluous.—That is, one member of the body more stretched out or longer than the others, or out of proportion, as an eye, shoulder, thigh, leg, &c.
Adam Clarke's Commentary on Leviticus 21:18
Verse 18. A blind man] That is, in one eye; for he that was utterly blind could not possibly be employed in such a service. A flat nose, like that of an ape; so the best versions. Any thing superfluous, such as six fingers, six toes, &c.
Cambridge Bible on Leviticus 21:18
18. a flat nose] slit, as R.V. mg., rather than ‘flat.’ The Heb. word does not occur elsewhere in O.T. But the cognate root in Arabic, having the sense perforate, pierce, admits of the sense of perforation of the lip, or the lobe of the ear, as well as a slit in the partition between the nostrils. any thing superfluous] The rendering of the EVV is too vague. The Heb. root denotes extension, and is applied to an extended (i.e. abnormally long) limb or other member, in this case of a man, in its only other occurrence (Leviticus 22:23) of a beast. The LXX. ὠτότμητος, having the ear split, following the Aram. rendering mutilated, is wrong.
Whedon's Commentary on Leviticus 21:18
18. Blemish — The blemishes may be classified as 1.) essential physical defects, rendering the adequate performance of the service impossible, and 2.) aesthetical defects, where the powers may be
Sermons on Leviticus 21:18
| Sermon | Description | |
|---|---|---|
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Leaning by Anton Bosch | Anton Bosch delves into the story of Jacob being crippled after wrestling with the Lord, emphasizing the spiritual lesson of learning to lean on God rather than relying on our own |
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(Titus - Part 7): Qualifications for Church Leadership I by A.W. Tozer | In this sermon, the preacher emphasizes the importance of the church being a separate and distinct entity from the world. He urges the church to not conform to the moral standards |
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How to Identify a False Cult by A.W. Tozer | In this sermon, the preacher discusses the concept of judgment and the role of Jesus in preaching to those who have died. He emphasizes that God treats every human being as an inte |
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Missions and Your Family by Paul Washer | In this sermon, the speaker shares a story set in first century Christianity, where an elder is thrown into prison by the Roman guard. The speaker then reflects on his experiences |
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Ger-18 the Kingdom of God by Art Katz | In this sermon, the speaker begins by expressing gratitude for the warm reception he always receives from the audience. He acknowledges that he may have already shared everything h |
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Divorce and Remarriage by David Pawson | This sermon addresses the sensitive topic of divorce and remarriage from a biblical perspective. It emphasizes the importance of understanding and applying the teachings of Jesus o |
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Glory of Christ's Priesthood Contrasted With the Immorality of the Rc Priesthood by Richard Bennett | In this sermon, the speaker discusses the corruption and issues within American seminaries and the Catholic Church. They highlight the prevalence of doctrinal error, liturgical abu |