Leviticus 6 29

Leviticus 6:29 kjv

All the males among the priests shall eat thereof: it is most holy.

Leviticus 6:29 nkjv

All the males among the priests may eat it. It is most holy.

Leviticus 6:29 niv

Any male in a priest's family may eat it; it is most holy.

Leviticus 6:29 esv

Every male among the priests may eat of it; it is most holy.

Leviticus 6:29 nlt

Any male from a priest's family may eat from this offering; it is most holy.

Leviticus 6 verses

Leviticus 6 29 Meaning

Leviticus 6:29 specifies that only consecrated male priests are permitted to eat from the meat of certain sin offerings, underscoring the extreme sacredness of these particular sacrifices. This provision serves as both divine sustenance for the priests in their service and a stark reminder of the offering's 'most holy' status, requiring the strictest purity for handling and consumption.

Leviticus 6 29 Context

Leviticus chapter 6 transitions from describing various types of offerings to outlining the priestly duties and provisions related to these sacrifices. Verses 24-30 specifically detail the sin offering (chatta't), focusing on how it is to be presented and what happens to its different parts. The preceding verses (6:26-28) specify that the priest who makes the sin offering should eat it in a holy place and discuss handling procedures for the meat, blood, and the earthen or bronze vessels used for cooking. Verse 29, therefore, narrows the access to this "most holy" food, reinforcing the sacredness of the sin offering and the unique, set-apart status of the Aaronic priesthood. Historically, this ensured the material support for the priests who dedicated their lives to serving at the Tabernacle (later Temple), distinguishing them from the rest of the tribes who received a land inheritance. It also deeply rooted the concept of holiness in tangible practices, essential for maintaining ritual purity within Israel's covenant relationship with God.

Leviticus 6 29 Word analysis

• Every male:
  • Hebrew: kol zākār (כָּל זָכָר).
  • Significance: This specific designation highlights the strict exclusionary nature of handling "most holy" things. It specifically excludes all females, even priestly ones, and all non-priestly males. This emphasizes the highly ritualized and gender-specific roles within the priestly service as ordained by God for the Old Covenant Tabernacle/Temple worship. It points to a particular order and sanctity that could not be casually disregarded.
• among the priests:
  • Hebrew: bakkohōnīm (בַּכֹּהֲנִים).
  • Significance: Refers exclusively to the consecrated descendants of Aaron, who alone were appointed by God to mediate between Him and Israel through the sacrificial system. Their divine appointment imbued them with the necessary holiness and authority to approach and partake of such sacred things. This priestly lineage was crucial for the entire system of atonement.
• may eat of it:
  • Hebrew: yoʾḵalenāh (יֹאכֲלֶנָּה).
  • Significance: This verb denotes permission and right. It signifies that eating a portion of the sin offering was not merely a dietary provision but an act of participation in the sacred ritual and an enjoyment of divine provision. This sustenance directly flowed from their holy office and service. It demonstrates God's care for His servants by providing for their needs from the sacrifices offered to Him.
• it is most holy:
  • Hebrew: qōḏeš qāḏāšîm (קֹדֶשׁ קָדָשִׁים).
  • Significance: Literally "holiness of holinesses" or "most holy place." This is the highest category of holiness in the Levitical system, used for items of supreme sacredness like the Ark of the Covenant, the Holy of Holies, and certain parts of specific offerings (e.g., the grain, sin, and trespass offerings). It signifies absolute consecration to God. Access to and handling of anything qodesh qodeshim demanded absolute ritual purity and adherence to divine instruction. Violation could lead to severe consequences, even death (as seen with Nadab and Abihu in Lev 10). This designation serves as the theological underpinning for the severe restrictions regarding who could partake of it.
• "Every male among the priests may eat of it; it is most holy."
  • This phrase group concisely summarizes the who, the what, and the why of consuming this part of the sin offering. The initial statement defines the exclusive recipients ("every male among the priests"), while the latter clause provides the theological justification for such exclusivity and strictness ("it is most holy"). The syntax establishes a clear boundary predicated on sacredness and office, underlining the strict divine requirements for handling sacred items in Tabernacle worship.

Leviticus 6 29 Bonus section

The distinction between "holy" (קָדֵשׁ - qādesh) and "most holy" (קֹדֶשׁ קָדָשִׁים - qodesh qodeshim) in the Old Testament sacrificial system is vital. Not all offerings or consecrated items were of the same degree of holiness. The sin offering, being qodesh qodeshim, represented the highest level of sanctity, demanding the most rigorous standards for its handling, consumption, and the personnel involved. This meticulous classification taught Israel that different levels of access and treatment applied to various aspects of God's presence and provisions. Furthermore, the priests eating the sin offering signified their spiritual burden-bearing; they symbolically "bore" the sin for the community through consuming parts of the sacrifice (cf. Lev 10:17), yet this did not cleanse them personally, pointing to the ultimate need for a High Priest who would not bear sin, but rather remove it. This also implicitly served as a polemic against common pagan practices where sacrifices were often consumed communally without strict regulations regarding sanctity or priestly designation, thus emphasizing the unique and orderly nature of YHWH's worship.

Leviticus 6 29 Commentary

Leviticus 6:29 acts as a crucial boundary marker within the priestly code concerning the sin offering. By restricting consumption of this sacrifice to consecrated male priests and declaring it "most holy," God meticulously established the gravity of atonement and the reverence due to objects specifically set apart for His worship. This divine regulation not only sustained the priests but more importantly, cultivated a profound sense of God's purity and transcendence. The very act of consuming a "most holy" portion of an offering, especially one dedicated to sin atonement, meant that the priests were ritually and physically interacting with divine holiness, necessitating their own scrupulous adherence to purity laws. This points to the meticulous nature required in approaching God, foreshadowing the ultimate, most holy sacrifice of Christ, who, as our perfect High Priest (Heb 4:14), offered Himself once for all time, making believers part of a "royal priesthood" (1 Pet 2:9) through Him. While we no longer consume animal sacrifices, the principle of reverent approach and a life dedicated to holiness remains paramount.