Leviticus 2 3

Leviticus 2:3 kjv

And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.

Leviticus 2:3 nkjv

The rest of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the LORD made by fire.

Leviticus 2:3 niv

The rest of the grain offering belongs to Aaron and his sons; it is a most holy part of the food offerings presented to the LORD.

Leviticus 2:3 esv

But the rest of the grain offering shall be for Aaron and his sons; it is a most holy part of the LORD's food offerings.

Leviticus 2:3 nlt

The rest of the grain offering will then be given to Aaron and his sons. This offering will be considered a most holy part of the special gifts presented to the LORD.

Leviticus 2 verses

Leviticus 2 3 Meaning

Leviticus 2:3 details the allocation of the remaining portion of a grain offering (minchah) after a designated memorial part has been presented to the Lord by burning on the altar. This specific remnant is to be given to Aaron and his sons, establishing it as their priestly share for sustenance. Crucially, the verse emphasizes that this portion is "a most holy thing," distinguishing it with the highest level of sanctity among the offerings to the Lord, thereby stipulating strict rules for its handling and consumption.

Leviticus 2 3 Context

Leviticus chapter 2 provides detailed instructions regarding the minchah, the grain offering. Unlike burnt offerings, which were entirely consumed on the altar, the grain offering involved both a portion dedicated to the Lord by burning as a "memorial portion" (Lev 2:2) and a portion allocated for the priests. Leviticus 2:3 specifically addresses this priestly share. This verse is nestled within the broader framework of the sacrificial system given by God at Mount Sinai, designed to govern Israel's worship at the Tabernacle. It highlights the divine provision for the Levitical priesthood, enabling them to be fully dedicated to their sacred duties without needing to engage in secular labor for their livelihood. This provision underscored the unique position of the priesthood as mediators between God and the people, set apart for service. The "most holy" designation implicitly teaches a sharp distinction from surrounding pagan practices, where cultic food was often consumed freely without the strict reverence demanded by the Israelite system, emphasizing the utter purity and separation required in Yahweh's worship.

Leviticus 2 3 Word analysis

Word by word analysis

• And (וְ – ve): A simple conjunctive, linking this instruction directly to the preceding verses (Lev 2:1-2), which describe the preparation and presentation of the grain offering and the burning of the memorial portion on the altar.
• the rest (הַיֹּתֶר – ha-yoter): Refers to the remaining part of the grain offering after a specific "memorial portion" (azkarah) has been removed and burned on the altar, as stipulated in Leviticus 2:2. This emphasizes that God's portion is offered first, and only then is the remainder allocated.
• of the grain offering (הַמִּנְחָה – ha-minchah): The minchah (grain offering) was distinct from animal sacrifices. It typically consisted of fine flour, often mixed with oil and frankincense. It usually served as a freewill offering expressing thanksgiving, devotion, or dependence upon God, rather than for atonement for sin, though it could accompany sin offerings.
• shall be (לְ־ – le- + pronoun): Implies divine decree and perpetual entitlement. It's a possessive allocation, not merely a temporary gift.
• Aaron’s (לְאַהֲרֹן – le’aharon): Designates Aaron, the first high priest, as the head recipient.
• and his sons’ (וּלְבָנָיו – u-l’vanav): Extends the entitlement to the High Priest's male descendants, establishing a hereditary priestly right and the principle of collective sustenance for the priesthood. This highlights the intergenerational continuity of the priesthood and their unified role in sacred service.
• it is (הוּא – hu): A pronoun linking the distributed portion back to its intrinsic nature.
• a most holy thing (קֹדֶשׁ קָדָשִׁים – qodesh qodashim): This superlative term means "holiness of holinesses" or "most sacred." It denotes the highest degree of sanctity. Such items were typically reserved for consumption only by male priests, in a holy place (e.g., the Tabernacle court), and only while ritually clean. This status conveys extreme divine separation and the reverent care required.
• of the offerings (מֵאִשֵּׁי – me'ishshei): Lit. "from the fire offerings" or "offerings made by fire." This categorizes the minchah within the larger group of sacrifices that involved burning parts on the altar, emphasizing its origin as an act dedicated to God through fire.
• to the Lord (לַיהוָה – la-yhwh): Specifies that the offering is dedicated to Yahweh, the covenant God of Israel, affirming His absolute ownership and sovereignty over all that is brought to Him. This indicates that even the priests' share originates from God's provision.

Words-group by words-group analysis

• "the rest of the grain offering": This phrase underlines the sequential nature of the offering process. First, the worshipper brings the whole grain offering (Lev 2:1). Second, a memorial portion, representative of the whole and considered the most vital part, is burned on the altar for the Lord (Lev 2:2). The phrase "the rest" clarifies that only the remainder, after God has received His sacred share, is designated for human consumption, demonstrating that God has primacy.
• "shall be Aaron’s and his sons’": This designates the sustenance for the Levitical priesthood. God ordained that His priests would not inherit land like the other tribes (Num 18:20, Deut 18:1-2) but would be sustained directly from the offerings made by the people. This arrangement allowed the priests to devote themselves fully to their duties in the Tabernacle/Temple, including teaching the law, mediating, and administering the sacrifices, without being burdened by worldly labor for provision. It illustrates a divine provision for those set apart for divine service.
• "it is a most holy thing": This declaration is of paramount importance. The term qodesh qodashim (most holy) applies to the innermost sanctum of the Tabernacle (Holy of Holies) and the objects within it (Ark of the Covenant), as well as to certain categories of sacrifices (sin, guilt, some peace offerings, and burnt offerings once they reached the altar). Its designation implies absolute sanctity, restricting access and consumption to male priests who were ritually pure, and within the consecrated bounds of the sanctuary (e.g., the court of the Tabernacle/Temple). It instilled profound reverence and established strict boundaries, highlighting the sacredness of the priest's livelihood and the seriousness of their service.
• "of the offerings to the Lord": This final phrase confirms the divine origin of the priests' portion. Their sustenance does not come from the benevolence of the people as much as from the direct command and provision of God Himself, who declares these offerings belong to Him before He graciously gives a portion to His servants. It underscores the theology that all provision, especially for ministry, ultimately comes from the divine hand.

Leviticus 2 3 Bonus section

• Degrees of Holiness: The Old Testament liturgical system featured different levels of holiness. "Holy" (qodesh) refers to things set apart for God but that could be shared by clean Israelites (e.g., portions of peace offerings). "Most Holy" (qodesh qodashim) designates items or portions of offerings that possessed the highest degree of sacredness, accessible only to priests, often in restricted sacred spaces. The fact that the grain offering, after its memorial portion was burnt, remained "most holy" highlighted its intrinsic sacredness and God's design for a reverent and demarcated priesthood.
• Significance of Consumption by Priests: The eating of the holy portions by the priests was not merely about sustenance; it was an act of communion and identification. By consuming these sacred things, the priests ceremonially shared in the offering made to God, symbolizing their closeness to Him and their participation in His sacred economy. It reinforced their priestly role as mediators and their identity as God's chosen servants, nourished by divine provision.
• Symbolism of Grain Offering: Beyond its financial support for the priests, the grain offering itself carries rich symbolism. As a bloodless offering from the fruit of the land, it often represented the daily sustenance of life, human labor, and thankfulness for God's blessings. Giving a part of one's produce back to God signified His ownership over all and a recognition that all abundance comes from Him.

Leviticus 2 3 Commentary

Leviticus 2:3 outlines the divine provision for the Levitical priesthood through a share of the grain offering. After the "memorial portion" is burned for the Lord, the remaining bulk of the fine flour, oil, and frankincense is allocated to Aaron and his male descendants. This provision was critical, as the priests did not receive an inheritance of land among the tribes of Israel; God Himself declared to be their inheritance (Num 18:20). By receiving portions of the offerings, they could fully devote themselves to their sacred responsibilities within the Tabernacle, serving as spiritual guides, teachers of the law, and mediators in worship without external distraction.

The declaration that this priestly share is "a most holy thing" (qodesh qodashim) is pivotal. This status signified the highest degree of sanctity, demanding utmost reverence and strict adherence to specific consumption rules. Such portions could only be eaten by clean male priests within the confines of the holy precinct, emphasizing the sacredness not only of the offering itself but also of the priestly office and their sustenance. This level of holiness reflected the very character of God and demanded His servants live a life of commensurate purity and separation. The grain offering itself, typically a bloodless offering of flour and oil, often symbolized devotion, thanksgiving, or the dedication of one's labors, making its "most holy" priestly share a profound expression of God's sanctification of work offered to Him and His support for those who serve Him wholeheartedly. This principle finds echo in the New Testament concerning the support of those who minister the word (1 Cor 9:13-14, 1 Tim 5:18).