Evil-favoredness
Understanding the Term
The phrase "evil-favored" or "evil-favoredness" in the King James Version combines "evil" (meaning bad or poor) with "favored" (meaning appearance). It has nothing to do with moral evil; rather, it describes something ugly, thin, or physically defective. The Hebrew expression behind it is dabhar ra', literally "an evil thing" or "a bad matter," used in connection with the ritual unfitness of blemished animals for sacrifice.
Blemished Animals and Sacrifice
Deuteronomy 17:1 (KJV) states, "Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evil-favoredness." This prohibition required that all animals offered to God be physically whole and healthy. An "evil-favored" animal, one that was lean, asymmetrical, or otherwise lacking in physical quality, could not be presented at the altar.
This requirement is reinforced in Deuteronomy 15:21, which states that any animal with a serious defect must not be sacrificed. The underlying principle is that God deserves the best, not the leftovers. The prophet Malachi later condemned priests who accepted blind, lame, and sick animals for sacrifice, asking, "Would you offer it to your governor?" (Malachi 1:8).
Pharaoh's Dream
The most memorable biblical use of "evil-favored" appears in the story of Pharaoh's dream in Genesis 41. Pharaoh saw seven fat, healthy cows come up from the Nile, followed by seven cows described as "ill-favored and lean-fleshed" (Genesis 41:3-4, 19-21, 27). The gaunt, ugly cows then consumed the fat cows but remained as thin as before.
Joseph interpreted the dream as a prophecy of seven years of abundance followed by seven years of severe famine (Genesis 41:29-31). The evil-favoredness of the thin cows represented not just physical ugliness but the devastating reality of famine, where livestock waste away and food supplies vanish. The fact that the thin cows consumed the fat ones yet remained emaciated vividly portrayed how the famine would completely erase the memory of the preceding plenty.
The Theology of Worthy Offerings
The prohibition against evil-favored sacrificial animals teaches an important spiritual principle that runs throughout Scripture. God is worthy of the first and the best, not the damaged and the leftover. This principle extends beyond animal sacrifice to every area of worship and devotion. When believers offer God half-hearted worship, minimal generosity, or the scraps of their time and attention, they repeat the error of those who brought blemished animals to the altar.
The New Testament fulfills this principle in Christ, who is described as a lamb "without blemish and without spot" (1 Peter 1:19). The perfect sacrifice required a perfect victim, and Jesus met that standard completely.
From Physical to Spiritual
The concept of evil-favoredness ultimately points beyond physical appearance to spiritual reality. While the Old Testament emphasized the outward perfection of sacrificial animals, the New Testament shifts attention to the inner life. Paul urges believers to present their bodies as "living sacrifices, holy and acceptable to God" (Romans 12:1), where the standard is not physical beauty but spiritual wholeness and devotion.
Biblical Context
Evil-favoredness appears in Deuteronomy 17:1 regarding blemished sacrificial animals and in Deuteronomy 15:21 reinforcing the prohibition. The concept is vividly illustrated in Pharaoh's dream of seven ill-favored cows representing famine (Genesis 41:3-4, 19-21, 27). Related passages include Malachi 1:8 (defective offerings condemned) and Leviticus 22:20-25 (sacrificial quality standards).
Theological Significance
Evil-favoredness teaches that God requires the best in worship, not blemished or second-rate offerings. This principle finds its ultimate expression in Christ, the unblemished Lamb of God (1 Peter 1:19). The concept challenges believers to examine whether their worship and devotion truly reflect God's worthiness.
Historical Background
In the ancient Near East, sacrificial regulations were common across cultures, and the quality of offerings was considered important for maintaining divine favor. Israelite law specified that sacrificial animals must be free from blemishes, disease, and physical defects. Archaeological evidence of animal bones at ancient temple sites generally confirms that better-quality animals were selected for ritual use.