Leviticus 6 30

Leviticus 6:30 kjv

And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.

Leviticus 6:30 nkjv

But no sin offering from which any of the blood is brought into the tabernacle of meeting, to make atonement in the holy place, shall be eaten. It shall be burned in the fire.

Leviticus 6:30 niv

But any sin offering whose blood is brought into the tent of meeting to make atonement in the Holy Place must not be eaten; it must be burned up.

Leviticus 6:30 esv

But no sin offering shall be eaten from which any blood is brought into the tent of meeting to make atonement in the Holy Place; it shall be burned up with fire.

Leviticus 6:30 nlt

But the offering for sin may not be eaten if its blood was brought into the Tabernacle as an offering for purification in the Holy Place. It must be completely burned with fire.

Leviticus 6 verses

Leviticus 6 30 Meaning

Leviticus 6:30 defines a critical exception within the regulations for the sin offering. It mandates that if the blood of a sin offering is brought into the Tent of Meeting (the Tabernacle) to make atonement in the Holy Place (the inner sanctum, not just the courtyard altar), then the flesh of that offering is strictly prohibited from being eaten by the priests. Instead, it must be completely burned with fire. This distinguishes between less severe sin offerings, whose flesh priests consumed, and high-level sin offerings—typically for the High Priest or the entire congregation (as detailed in Leviticus chapter 4)—whose elevated holiness or profound sinfulness demanded absolute burning and non-consumption.

Leviticus 6 30 Context

Leviticus chapter 6 continues Moses' instruction (torah) regarding various offerings initiated in chapter 5. Specifically, verses 24-30 detail the proper procedures for the chatta't, or sin offering. Prior to verse 30, the regulations indicate that priests are generally permitted to eat the meat of most sin offerings (Lev 6:26, 6:29) as a "most holy" portion. Their consumption of the offering's flesh was understood to bear away the iniquity of the congregation (Lev 10:17). Leviticus 6:30 serves as a crucial addendum, introducing a strict exclusion. It refers back to scenarios outlined in Leviticus chapter 4, particularly concerning the sin offering for the High Priest (Lev 4:1-12) or for the whole congregation (Lev 4:13-21). In these specific instances, the blood was brought into the sacred space of the Tent of Meeting and applied before the veil or to the altar of incense (the "Holy Place"), signifying atonement for profound or communal sin that affected the very purity of the Tabernacle itself. For such sacrifices, the meat could not be consumed; its very holiness, or perhaps extreme contamination from such serious sins, demanded its complete incineration, usually outside the camp, to entirely remove any lingering taint or trace of sin.

Leviticus 6 30 Word analysis

• But no sin offering (וְכָל-חַטָּאת - vechol-chatta't):

  • וְ (ve-): "But" or "And." Here it signals a continuation, yet also introduces a contrasting clause or an exception to the preceding rules.
  • כָל (kol): "All," "every," or "any." When followed by a negation (implied by "shall not be eaten"), it signifies "no" or "none."
  • חַטָּאת (chatta't): The Hebrew word for "sin offering." Its root meaning is "to miss the mark," signifying deviation from God's perfect standard. In the cultic context, it refers to the specific sacrifice for unintentional sins and purification from ritual impurity.
  • Significance: This opening immediately sets apart a particular category of sin offering, creating an exception to the general rule stated in Lev 6:26, 6:29 about priestly consumption.

• from which any of the blood (מִדָּמָהּ - middamah):

  • מִן (min): "From."
  • דָּמָהּ (damah): "Its blood." The suffix refers back to the "sin offering."
  • Significance: Highlights the crucial element in atonement. The presence of its blood, specifically where it is taken, determines the offering's treatment. The blood represented the life given in atonement.

• is brought (יוּבָא - yuva):

  • יוּבָא (yuva): Hophal imperfect passive verb, "it is brought."
  • Significance: Emphasizes the action of the priest, taking the blood. The passive voice implies that this is a specific, regulated action, not just a casual event. It signifies a unique application of the blood.

• into the tent of meeting (אֹהֶל מוֹעֵד - ohel mo'ed):

  • אֹהֶל (ohel): "Tent."
  • מוֹעֵד (mo'ed): "Appointed place," "meeting," or "congregation."
  • Significance: Refers to the Tabernacle, the portable sanctuary where God's presence dwelt and where Israel gathered for divine encounter. Entering the tent signifies passing the first threshold of holiness in the Israelite camp.

• to make atonement (לְכַפֵּר - lekapper):

  • לְ (le-): "To" or "for the purpose of."
  • כַפֵּר (kapper): The piel infinitive construct of the verb kaphar, meaning "to cover," "to purge," "to make atonement."
  • Significance: Clearly states the purpose of bringing the blood inside. It is for a deep and comprehensive cleansing, not just purification. This indicates a higher level of atonement needed, typically for the most grievous (unintentional) sins affecting the whole community or the highest priest.

• in the Holy Place (בַּקֹּדֶשׁ - bakodesh):

  • בְּ (be-): "In."
  • קֹּדֶשׁ (kodesh): "Holiness," "sanctuary," "Holy Place." In the Tabernacle's context, this typically refers to the first chamber of the sanctuary, distinct from the Most Holy Place (Holy of Holies) behind the veil, but nevertheless the "Holy Place" beyond the courtyard.
  • Significance: Pinpoints the exact location where the blood is applied, which escalates the offering's holiness and determines its unique treatment. This location, beyond the external altar in the courtyard, indicated a direct confrontation with divine presence and a deeper purging.

• shall be eaten; it (לֹא תֵאָכֵל תִּשָּׂרֵף - lo te'akhel tissaref):

  • לֹא (lo): "Not." A strong negation.
  • תֵאָכֵל (te'akhel): Niphal imperfect passive, "it shall be eaten."
  • תִּשָּׂרֵף (tissaref): Niphal imperfect passive, "it shall be burned." This effectively acts as an imperative command, stating what must happen.
  • Significance: This is the core prohibition and command. The absolute rejection of consumption emphasizes that this sacrifice is fundamentally different. It's not for human benefit (eating for sustenance or symbolically 'bearing' sin) but solely for God, symbolizing utter removal of sin.

• burned with fire (בָּאֵשׁ - ba'esh):

  • בְּ (be-): "With."
  • אֵשׁ (esh): "Fire."
  • Significance: Fire is a biblical symbol of divine judgment, purification, and complete destruction. In this context, burning the meat ensures total removal and prevents any ritual benefit or potential contamination, signaling a complete dedication to God and eradication of sin's effects. For these specific sin offerings, it was implied (and explicitly stated elsewhere, e.g., Lev 4:12, Lev 16:27) that this burning happened "outside the camp" due to their intense impurity/sacredness.

Leviticus 6 30 Bonus section

The distinction in Leviticus 6:30 regarding the sin offering—between those whose blood entered the sanctuary and whose flesh was burned, and those whose blood remained at the outer altar and whose flesh was eaten by priests—highlights a tiered system of holiness and severity of sin. The 'inner altar' sin offerings were seen as so deeply purifying or carrying such significant sin-pollution that their substance had to be utterly removed and dedicated solely through consumption by fire, not human consumption. This provided no shared benefit or communal bearing of the sin by the priests; it was an act directly between God and the most profound sins of the people or their high representative. The ultimate fulfillment of this concept is seen in Jesus Christ, whose single, perfect sacrifice, presented in the heavenly sanctuary (Heb 9:11-12), made a full and complete atonement that requires no further 'consumption' or repeating, only acceptance and faith. Like the offering burned outside the camp, Christ suffered "outside the gate" (Heb 13:12), signifying His separation and the completeness of His atonement, a once-for-all removal of sin.

Leviticus 6 30 Commentary

Leviticus 6:30 marks a critical theological and practical distinction in the sin offering ritual. While priests were generally designated to eat the flesh of most sin offerings, thus symbolically bearing the iniquity of the people (Lev 10:17), this verse stipulates a profound exception. If the blood of a sin offering, which holds the atoning life, was brought beyond the outer altar in the courtyard and into the Tent of Meeting—specifically to make atonement in the Holy Place—then its flesh was to be unequivocally burned with fire, never consumed.

This higher-level sin offering typically addressed sins committed by the High Priest or the entire congregation (Leviticus 4). The blood's entry into the sanctuary signified a deeper breach or contamination of the holy space, requiring a more thorough and direct purging before God. The flesh, imbued with this extreme level of holiness or charged with the weight of grave sin, could not be treated as ordinary priestly sustenance. Its burning, often outside the camp, symbolized complete destruction of the sin and its effects, removing it entirely from the presence of the community and any human participation or benefit. It underscored the absolute purity of God and the depth of atonement required for serious transgressions that defiled the very core of Israel's covenant relationship. This ultimate act of sacrifice, complete in its destruction and directed wholly to God, foreshadows the singularity and totality of Christ's perfect sacrifice for sin (Heb 13:11-12).