Leviticus 19 6

Leviticus 19:6 kjv

It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.

Leviticus 19:6 nkjv

It shall be eaten the same day you offer it, and on the next day. And if any remains until the third day, it shall be burned in the fire.

Leviticus 19:6 niv

It shall be eaten on the day you sacrifice it or on the next day; anything left over until the third day must be burned up.

Leviticus 19:6 esv

It shall be eaten the same day you offer it or on the day after, and anything left over until the third day shall be burned up with fire.

Leviticus 19:6 nlt

The sacrifice must be eaten on the same day you offer it or on the next day. Whatever is left over until the third day must be completely burned up.

Leviticus 19 verses

Leviticus 19 6 Meaning

Leviticus 19:6 prescribes specific time limits for consuming the meat of peace offerings and dictates its immediate disposal if it remains past the allowed period. It mandates that the sacrificial meat must be eaten on the day it is offered or on the following day. Any portion left until the third day is deemed an abomination, no longer acceptable, and must be completely destroyed by fire. This command underscores the importance of holiness, freshness, and avoiding any potential for ceremonial impurity or decay associated with sacred offerings, reflecting the character of God who is holy and desires undefiled fellowship.

Leviticus 19 6 Context

Leviticus 19 is often called the "Holiness Code," an integral part of God's instructions for His covenant people. It immediately follows the foundational command, "Ye shall be holy: for I the LORD your God am holy" (Lev 19:2), setting the overarching theme for the entire chapter. This chapter moves from broader principles of worship and social justice to specific rituals, intertwining them all as expressions of holiness in daily life. Verse 6 falls within the section detailing the proper offering and consumption of sacrifices, specifically peace offerings (implied from Lev 7 and chapter flow, though not explicitly named in this verse, the regulations are characteristic of them). These offerings were unique in that they were partly consumed by the worshipper, the priests, and God (via burning certain portions on the altar), signifying fellowship and shared communion. The historical context requires that Israel, a distinct nation set apart from surrounding pagan cultures, maintain ceremonial purity in all aspects of life, especially in their worship. Pagan practices often involved leaving offerings to gods for extended periods, or consuming putrid sacrifices; these Levitical laws serve as a polemic against such practices, preventing Israel from falling into defiling superstitions and reinforcing the transient and immediate nature of their interaction with the holy.

Leviticus 19 6 Word analysis

• It shall be eaten (וְנֶאֱכַל, v'ne'ekhal): From the verb `אָכַל` (akhal), meaning "to eat," "consume," "partake." The passive voice implies it is an obligation or command for the meat to be consumed by the worshippers and priests. This act of eating was central to the peace offering, signifying shared communion and fellowship between the worshipper, the priests, and God Himself. It implies active participation and internalizing the sacrificial act.
• the same day (בְּיוֹם, b'yom - "on the day" or "in the day"): `יוֹם` (yom) signifies a 24-hour period. This emphasizes the immediacy and freshness required for the sacred meal. It prohibits delay and underscores the sacredness which decays with time and spoilage.
• ye offer it (הַקְרִֽיבְכֶם, haqrivechem - "of your bringing near"): From the root `קָרַב` (qarav), "to draw near," "present," or "offer." This term specifically refers to bringing an offering into God's presence at the tabernacle. It highlights the act of formal worship and presentation before the Lord.
• and on the morrow (וּמִֽמָּחֳרָת, u'mimmochhorat - "and from the morrow"): `מָחָר` (machar) means "tomorrow" or "the next day." This grants a specific extension to the consumption period, distinguishing it from burnt offerings or some other sacrifices that had to be wholly consumed the same day. This leniency might relate to the nature of the peace offering which often involved a larger quantity of meat, allowing families or communities to consume it.
• and if ought remain (וְהַנּוֹתָר, v'hannotar - "and the leftover/remaining"): From `יָתַר` (yathar), "to be left over," "to remain." Refers to any portion of the sacrificial meat that has not been consumed within the permissible time frame.
• until the third day (עַד־יוֹם הַשְּׁלִישִׁי, ad-yom hashshelishi - "until day the third"): This precise demarcation indicates the absolute limit. The "third day" carries significance related to spoilage in ancient Near Eastern thought, signifying definitive putrefaction. Theologically, it became a point of no return for acceptability.
• it shall be burnt (בָּאֵשׁ יִשָּׂרֵף, ba'esh yissarēf - "with fire it shall be burned"): From `שָׂרַף` (saraf), "to burn," "consume by fire." Fire here functions not for consumption as an offering to God (as in burnt offerings), but as a means of complete destruction and purification, eradicating what has become defiled or unholy. It emphasizes the absolute nullification of its sacred status.

• "It shall be eaten the same day... and on the morrow": This phrase establishes the permissible window for partaking in the holy meal. It underscores the concept of 'freshness' as integral to holiness. Delay implies negligence or irreverence towards that which is consecrated. This timing also points to the transient nature of the offering; it is meant to be received and absorbed, not stored or accumulated, preventing misuse or trivialization.
• "if ought remain until the third day, it shall be burnt with fire": This second part delineates the strict boundary and consequence. The transition to the third day marks a definitive change in the meat's status from holy to defiled (likely by putrefaction). The burning acts as an extreme measure to remove contamination and avoid profaning holy things. This strict command reflects God's demand for unwavering adherence to His holiness standards, where a deviation, however minor in appearance, can lead to serious impurity. The urgency prevents even the possibility of associating holy things with decay, linking holiness with vitality and integrity.

Leviticus 19 6 Bonus section

The concept of the "third day" (יוֹם הַשְּׁלִישִׁי, yom hashshelishi) as a critical threshold in Leviticus 19:6 resonates significantly throughout biblical narratives and theological themes. While in Leviticus, it marks the point of unacceptability due to putrefaction, making the sacrifice an abomination to be burned, in the larger biblical narrative, the "third day" often symbolizes divine intervention, revelation, and resurrection to new life. For example, Abraham offered Isaac on the third day (Gen 22:4), Joseph freed the cupbearer on the third day (Gen 40:20), and importantly, the resurrection of Christ occurred "on the third day" (Luke 24:7, 1 Cor 15:4), signaling triumph over decay and death. This contrasting usage highlights a deeper theological truth: while physical corruption necessitates purging (burning the decayed meat), God's ultimate plan brings about spiritual incorruption through His Son. The sacrificial system pointed to a need for purity, a need perfectly fulfilled not through animal sacrifices and strict adherence to dietary timelines, but through Christ's sacrifice, which offers eternal, incorruptible life. The emphasis in Leviticus 19:6 on consuming quickly or burning what is spoiled underlines that anything associated with holiness, when left to human timing or natural processes, can become defiled, emphasizing the ongoing human need for God's pure and perfect provision.

Leviticus 19 6 Commentary

Leviticus 19:6, within the Holiness Code, emphasizes that obedience extends beyond the mere act of sacrifice to the proper disposal of consecrated items. The regulation concerning the consumption of peace offerings underscores the delicate balance between participation in God's provision and the stringent demands of holiness. The allowance for consumption on "the same day" or "on the morrow" for peace offerings highlights a community aspect, allowing ample time for sharing and fellowship associated with these specific offerings of thanksgiving or vow. However, the hard deadline of "the third day" for burning any remainder is critical. This limit reflects both practical concerns of hygiene in a warm climate, where meat quickly putrefies, and profound theological principles. Spoilage signifies corruption and defilement, which is antithetical to God's nature and anything presented to Him. To consume such defiled meat would render the worshipper unclean and the offering unacceptable. The act of burning serves as a radical separation from anything that could compromise the sacred. It teaches reverence for holy things, reminding the people that divine grace, though abundant, must be received and honored promptly, and its sacred instruments must never be allowed to fall into common or corrupted use. It illustrates that holy offerings have a sacred window of acceptance, beyond which they become profane and are dealt with through divine judgment by fire.