Leviticus 7 16

Leviticus 7:16 kjv

But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:

Leviticus 7:16 nkjv

But if the sacrifice of his offering is a vow or a voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it also may be eaten;

Leviticus 7:16 niv

"?'If, however, their offering is the result of a vow or is a freewill offering, the sacrifice shall be eaten on the day they offer it, but anything left over may be eaten on the next day.

Leviticus 7:16 esv

But if the sacrifice of his offering is a vow offering or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and on the next day what remains of it shall be eaten.

Leviticus 7:16 nlt

"If you bring an offering to fulfill a vow or as a voluntary offering, the meat must be eaten on the same day the sacrifice is offered, but whatever is left over may be eaten on the second day.

Leviticus 7 verses

Leviticus 7 16 Meaning

Leviticus 7:16 delineates the consumption regulations for two specific categories of peace offerings: the votive offering and the freewill offering. Unlike the thanksgiving offering, which required consumption solely on the day of sacrifice (Lev 7:15), this verse permits the meat of votive and freewill offerings to be eaten on the day of offering and extended through the following day. This instruction underscores the detailed legal framework governing Israelite worship, highlighting the nuanced distinctions between various forms of voluntary sacrifices and ensuring their consumption aligns with divine purity standards within an appropriate timeframe.

Leviticus 7 16 Context

Leviticus chapter 7 provides detailed instructions regarding the priests' portions and the offerers' consumption of various sacrifices, primarily building upon the foundational laws of offerings presented in chapters 1-6. Verse 16 specifically elaborates on the peace offering (also known as the fellowship offering), a unique sacrifice allowing the offerer to partake in the sacrificial meal.

Within the flow of Chapter 7, verse 16 follows the instructions for the thanksgiving offering (v. 15), which stipulated same-day consumption. This verse introduces a distinction, applying a slightly more lenient, two-day consumption window for votive (neder) and freewill (nĕdabah) offerings. This reflects the different motivations behind these offerings: thanksgiving for a specific deliverance, while votive offerings are made in fulfillment of a prior vow, and freewill offerings are purely spontaneous expressions of devotion.

Historically, these regulations were crucial for Israel, a community recently delivered from Egypt and forming a covenant with Yahweh at Sinai. The laws distinguished them from pagan practices and established proper worship and holy living within a hot, arid climate where meat spoiled quickly. The rules ensured holiness, prevented desecration of the sacred meat, and structured the communal sharing aspects of the peace offering.

Leviticus 7 16 Word analysis

• But if (וְאִם – wĕ-'im): "And if" or "But if." This conjunction serves to introduce a conditional clause and signals a distinction or alternative to the previous instruction (Lev 7:15). It indicates a separate category within the peace offering regulations.
• the sacrifice (זֶבַח – zebah): Generally refers to an animal sacrifice, distinct from ‘olah (burnt offering) or minḥah (grain offering). In the context of Leviticus 7, zebah primarily denotes the "peace offering" or "fellowship offering," signifying communion and reconciliation with God and community.
• of his offering (קָרְבָּנוֹ – qorbano): Derived from qorban (קָרְבָּן), meaning "that which is brought near." This term emphasizes the act of bringing something consecrated to God as a gift or approach. It highlights the voluntary and dedicated nature of the act.
• is a votive offering (נֶדֶר – neder): A "vow," "vow offering." This signifies an offering brought in fulfillment of a solemn promise or oath made to God, often conditional upon God's prior action (e.g., deliverance) or as an expression of personal commitment. It carried a binding obligation (Deut 23:21-23).
• or a freewill offering (נְדָבָה – nĕdabah): A "voluntary gift" or "spontaneous offering." This offering is given purely out of the heart's willingness, not as a command, a vow, or a required expiation. It reflects sincere devotion and generosity beyond mere duty (Exod 35:29).
• it shall be eaten (יֵאָכֵל – yê'akel): "It may be eaten" or "it will be eaten." This imperfect passive verb indicates permission and obligation for consumption. It specifies that a portion of the consecrated meat is allocated for human consumption.
• on the day (בְּיוֹם – bĕyom): "On the day of" or "during the day." This marks the immediate period following the sacrifice. It signifies the commencement of the permitted consumption window.
• that he offers his sacrifice (קָרְבָּנוֹ – qorbano): This repetition of "his offering" links the consumption timeframe directly to the act of bringing the offering, emphasizing that the clock for consumption begins immediately after the sacrifice is presented.
• and on the next day also (וּמִמָּחָר – u-mimmāḥār): "And from the morrow," or "and on the following day." This extends the permitted timeframe beyond the day of offering, providing a second day for consumption, distinguishing it from the thanksgiving offering (Lev 7:15).
• it may be eaten (גַּם יֵאָכֵל – gam yê'akel): "Also it shall be eaten." The inclusion of gam ("also" or "even") reinforces that consumption is permitted for the second day, solidifying the two-day allowance for these specific offerings.

Words-Group Analysis:

• "sacrifice of his offering is a votive offering or a freewill offering": This phrase clearly distinguishes these types of peace offerings from others (like the thanksgiving offering) by their underlying motivation (vow vs. pure spontaneity). It indicates that the reason for the offering affects its subsequent handling.
• "it shall be eaten on the day that he offers his sacrifice, and on the next day also it may be eaten": This crucial section establishes the consumption window. The "two-day rule" for votive and freewill offerings contrasts with the "same-day rule" for thanksgiving offerings (Lev 7:15). This differentiation might reflect a greater sacred urgency for thanksgivings, while providing slightly more flexibility for planned (vows) or spontaneous (freewill) communal feasts, perhaps acknowledging a potentially larger portion of meat to be consumed by the offerer and his company. It also sets a clear limit, preventing the meat from becoming defiled by prolonged storage.

Leviticus 7 16 Bonus section

The prescribed time limits for consuming sacrificial meat (one day or two days) in ancient Israel served multiple vital purposes. Practically, it was a necessary sanitation measure in a warm climate without refrigeration, preventing meat spoilage and potential illness. Theologically, it prevented the devaluation or profaning of the sacred meat. Eating it beyond the appointed time made it an "abomination," signifying a violation of holy protocol and a disrespectful handling of that which was consecrated to God. This reinforced the transient nature of ceremonial holiness and ensured a continuous sense of urgency and respect when partaking of God's provision from the altar. It also implicitly encouraged generous sharing with the offerer's household and the priests within the permitted timeframe, fostering communal eating in a timely manner.

Leviticus 7 16 Commentary

Leviticus 7:16 meticulously defines the permissible period for consuming meat from two particular types of peace offerings: the votive offering (made to fulfill a vow) and the freewill offering (made voluntarily). While the thanksgiving peace offering, given for a specific deliverance, required consumption on the day of sacrifice (Lev 7:15), the votive and freewill offerings allowed consumption over two days – the day of sacrifice and the following day. This subtle yet significant distinction underscores the precise nature of Old Testament ceremonial law. The two-day window provided offerers more flexibility for communal feasting, accommodating potentially larger quantities of meat or gatherings. Critically, any meat remaining on the third day was deemed "abomination" and had to be burned (Lev 7:17-18; 19:6-8), a strict purity measure reflecting divine holiness and preventing the meat's corruption both physically and spiritually. This regulation also reinforced the sacredness of the offering, preventing its casual, prolonged storage like ordinary food. In essence, the verse balanced practicality for the community with uncompromising demands for ritual purity and reverence for God's provisions.