TRV
Translation
King James Version
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.
Complete Jewish Bible
It is to be eaten the same day you offer it and the following day; but if any of it remains until the third day, it is to be burned up completely.
Berean Standard Bible
It shall be eaten on the day you sacrifice it, or on the next day; but what remains on the third day must be burned up.
American Standard Version
It shall be eaten the same day ye offer it, and on the morrow: and if aught remain until the third day, it shall be burnt with fire.
World English Bible Messianic
It shall be eaten the same day you offer it, and on the next day: and if anything remains until the third day, it shall be burned with fire.
Geneva Bible (1599)
It shall be eaten the day yee offer it, or on the morowe: and that which remaineth vntill the third day, shalbe burnt in the fire.
Young's Literal Translation
in the day of your sacrificing it is eaten, and on the morrow, and that which is left unto the third day with fire is burnt,
Study This Verse
Commentary on Leviticus 19 verses 1–10
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.
3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.
4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
6 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.
7 And if it be eaten at all on the third day, it is abominable; it shall not be accepted.
8 Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.
9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Lev 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I. It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, Pe1 1:15, Pe1 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Lev 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17; Tit 2:14.
II. That children be obedient to their parents: "You shall fear every man his mother and his father, Lev 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III. That God only be worshipped, and not by images (Lev 19:4): "Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Lev 19:5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exo 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Lev 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V. That they should leave the gleanings of their harvest and vintage for the poor, Lev 19:9, Lev 19:10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 19:6 provides precise divine instructions for the handling of sacrificial meat, specifically from the peace offering. This command mandates that the meat be consumed on the day it is offered or the following day, with any remainder on the third day being incinerated. This regulation underscores God's meticulous concern for ritual purity, reverent obedience within Israel's worship, and the sanctity of the covenant meal, preventing both physical spoilage and spiritual defilement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 19:6 employs several literary devices to convey its profound message. Command/Instruction is the primary mode, with direct imperatives ("It shall be eaten," "it shall be burnt") establishing the non-negotiable nature of God's law. This directness emphasizes divine authority and the expectation of immediate obedience from the Israelite community. Symbolism is rich within the verse: the sacrificial meat symbolizes God's provision and the covenant relationship; the act of eating symbolizes communion and fellowship; and the fire symbolizes purification, judgment, and the complete removal of defilement. The temporal marker of the "third day" functions as a crucial Boundary Marker, creating a stark Contrast between the holy and the profane. Before the third day, the meat is sacred and edible; on or after the third day, it is an abomination, requiring immediate destruction. This contrast highlights the fragility of purity and the strictness of God's standards for His people, underscoring the consequences of transgressing divine boundaries.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:6, though a seemingly simple ritual instruction, is deeply rooted in the overarching theological principles of God's absolute holiness, the necessity of human purity in worship, and the nature of the covenant relationship. God, being utterly holy, demands that His people reflect His holiness in every aspect of their lives, especially in their approach to Him. The strict time limits for consuming the sacrifice taught Israel that God's blessings and provisions were to be engaged with promptly and reverently, not casually or with delayed gratitude. It underscored the danger of defilement, demonstrating that even something initially holy could become an "abomination" if not handled according to divine command. This fostered a spirit of meticulous obedience and a profound respect for the sacred, distinguishing Israel's worship from the practices of surrounding pagan cultures.
REFLECTION AND APPLICATION
While the ceremonial laws of the Old Testament are not directly binding on New Covenant believers, the timeless spiritual principles embedded within Leviticus 19:6 remain profoundly relevant for contemporary faith. This passage calls us to cultivate a "freshness" in our spiritual walk—a daily, vibrant communion with God that does not rely on stale spiritual experiences or past blessings. Just as the physical sacrifice needed to be consumed promptly, our spiritual lives thrive on immediate engagement with God's Word, consistent prayer, and the prompt application of His truth to our lives. It serves as a powerful reminder to treat all spiritual things with utmost reverence and respect, whether it's our corporate worship, our personal devotion, our handling of Scripture, or our participation in the sacraments. There is no room for casualness or irreverence when approaching the holy God. Furthermore, the burning of defiled remains teaches us the critical importance of spiritual purity: actively identifying and decisively discarding anything that contaminates our spiritual lives or compromises our walk with God. We are called to pursue holiness, actively removing practices, thoughts, or attitudes that are an "abomination" to God, ensuring our lives remain acceptable and pleasing in His sight.
Questions for Reflection
FAQ
Why was there a time limit for eating the sacrifice?
Answer: The time limit served both practical and profound theological purposes. Practically, it prevented the meat from spoiling in a pre-refrigeration era, which would have rendered it unfit for consumption and a health hazard. Theologically, it underscored the sacredness of the offering. Meat kept beyond the prescribed time was considered defiled and an "abomination" (piggul), as stated in Leviticus 7:18. This rule also distinguished Israelite worship from pagan practices where sacrificial meat might be kept for extended periods for superstitious reasons, ensuring that the focus remained solely on God and His prescribed methods. It also fostered timely obedience and a fresh engagement with God's provision, emphasizing that God's blessings are to be received and enjoyed without delay.
What made the meat "abomination" on the third day?
Answer: The meat became an "abomination" because it crossed a divinely appointed boundary of time. God, in His absolute holiness, set precise standards for how His offerings were to be handled. Allowing the meat to remain until the third day was a direct violation of His command, signifying a lack of reverence for the sacred and a failure to treat His provisions with the required urgency and respect. It was not merely a matter of physical spoilage, but a spiritual defilement that rendered the offering unacceptable and even brought guilt upon the one who offered it or consumed it, as explicitly stated in Leviticus 7:18. This stricture reinforced the principle that God's holiness demands meticulous adherence to His instructions, and that His timing is as crucial as the act itself.
Does this law apply to Christians today?
Answer: The literal ceremonial law of Leviticus 19:6 regarding the consumption of animal sacrifices does not directly apply to New Covenant believers. With the coming of Christ, the entire sacrificial system of the Old Testament was fulfilled and superseded by His perfect, once-for-all sacrifice, as illuminated in Hebrews 10:1-10. However, the underlying spiritual principles remain profoundly relevant and binding. These include the importance of spiritual purity, reverence for God and sacred things, timely obedience to His commands, and the active removal of sin and defilement from our lives. We are called to live a life of holiness, set apart for God, just as Israel was, a truth reiterated in 1 Peter 1:15-16.
CHRIST-CENTERED FULFILLMENT
Leviticus 19:6, with its strictures on the consumption and disposal of sacrificial meat, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. The peace offering, from which this meat originated, was a symbol of fellowship and communion with God. In the New Covenant, Jesus is our ultimate Peace Offering, the one who perfectly reconciles us to God through His atoning sacrifice on the cross, as powerfully declared in Ephesians 2:14-16. The command to eat the meat promptly foreshadows our spiritual "consumption" of Christ—our immediate and ongoing reception of Him by faith, not delaying our embrace of His atoning work. Just as the physical meat nourished the worshipper, Christ's body and blood, offered once for all, are the true spiritual nourishment for believers, providing eternal life to those who partake of Him by faith, as Jesus Himself taught in John 6:53-56. Furthermore, the "third day" boundary, where the old covenant sacrificial meat became defiled and an "abomination," is powerfully reversed and redeemed in Christ's glorious resurrection on the third day. What was a point of judgment and impurity for the old covenant sacrifice becomes the triumphant moment of victory over death and sin for our perfect Lamb of God, as affirmed in 1 Corinthians 15:3-4. Through His resurrection, Christ ensures that His sacrifice never becomes "abomination" but remains eternally efficacious, making us holy and acceptable in God's sight, allowing us to perpetually feast on the spiritual blessings of His finished work without fear of defilement, for by one offering He has perfected for all time those who are being sanctified (Hebrews 10:14).