TRV
Translation
King James Version
And if it be eaten at all on the third day, it is abominable; it shall not be accepted.
Complete Jewish Bible
If any of it is eaten on the third day, it will have become a disgusting thing and will not be accepted;
Berean Standard Bible
If any of it is eaten on the third day, it is tainted and will not be accepted.
American Standard Version
And if it be eaten at all on the third day, it is an abomination; it shall not be accepted:
World English Bible Messianic
If it is eaten at all on the third day, it is an abomination. It will not be accepted;
Geneva Bible (1599)
For if it be eaten the third day, it shall be vncleane, it shall not be accepted.
Young's Literal Translation
and if it be really eaten on the third day, it is an abomination, it is not pleasing,
In the KJVVerse 3,289 of 31,102
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 19:7 issues a stringent divine command concerning peace offerings, explicitly prohibiting their consumption on the third day after sacrifice. This injunction declares any such meat "abominable" (piggûl) and consequently "not accepted" by God. Far from a mere dietary regulation, this instruction profoundly underscores the critical importance of ritual purity, timely obedience, and deep reverence for God's holiness within the sacrificial system, ensuring that acts of worship were conducted with the utmost sanctity, proper intention, and according to divine prescription.
CONTEXT
Literary Context: Leviticus 19:7 is meticulously placed within the expansive "Holiness Code" (Leviticus 17-26), a foundational section of the Torah that meticulously outlines God's commands for Israel to live as a people set apart, reflecting His own holy character. This particular chapter, often referred to as the "Holiness Chapter," presents a rich mosaic of ethical, moral, and ritual laws, emphasizing that holiness is not confined to the sanctuary but is to permeate every facet of daily life – from worship practices to social interactions and personal conduct. The verse specifically builds upon and reinforces earlier regulations concerning peace offerings (also known as fellowship offerings or sacrifices of well-being), which are detailed in Leviticus 7:16-18. These preceding passages stipulate that if the offering was a vow or freewill offering, it was to be eaten on the day it was offered or the following day, but under no circumstances on the third day. Leviticus 19:7 reiterates and intensifies this critical temporal boundary, elevating its violation to the severe status of an abomination, thereby underscoring the gravity of disobedience in matters of worship.
Historical & Cultural Context: Peace offerings were distinct among Israelite sacrifices as they uniquely allowed the worshiper, along with the officiating priests, to partake of the sacrificed animal. These offerings were typically expressions of thanksgiving, the fulfillment of vows, or spontaneous freewill offerings, serving to foster a tangible sense of communion and fellowship between God and His people. In the warm, arid climate of ancient Israel, meat would naturally spoil quickly without refrigeration, making a two-day consumption window a practical measure for food safety. However, the divine prohibition against eating the meat on the third day was not solely, or even primarily, about preventing physical putrefaction; it carried profound spiritual and theological weight. Designating the meat as "abominable" (Hebrew: piggûl) if eaten on the third day transcended mere spoilage, signifying a deep spiritual defilement. This strict timeframe served to prevent any casual, disrespectful, or procrastinating treatment of the sacred offering, ensuring that the act of worship remained fresh, reverent, and intentional. It underscored that God's acceptance of an offering was contingent upon strict adherence to His precise commands, preventing the transformation of a holy, communion-focused act into a common or defiled meal.
Key Themes: Leviticus 19:7 contributes significantly to several overarching themes within the Holiness Code and the broader book of Leviticus. Foremost is the theme of God's Holiness and Israel's Call to Holiness. God, being perfectly holy, demands that His people reflect His character in their lives and worship, as reiterated throughout Leviticus 19. The verse also highlights the theme of Obedience as Essential for Acceptance. God's acceptance of an offering is not automatic; it is conditional upon meticulous adherence to His revealed will, particularly regarding the proper time and manner of worship. Furthermore, the concept of piggûl emphasizes the theme of Purity and Impurity, demonstrating how something initially sacred can become defiled through human action or neglect, rendering it unacceptable to God. This stricture reinforces the idea that Reverence and Intentionality are paramount in approaching God, warning against a casual or presumptuous attitude towards divine commands. The regulations surrounding offerings, including the time limits for consumption, served to teach Israel about the absolute nature of God's commands and the seriousness of their covenant relationship, as seen in other sacrificial laws in Leviticus 7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 19:7 employs several potent literary devices to convey its divine imperative. The primary device is Legal Language/Command, delivered as a direct, unequivocal prohibition. This concise, declarative statement, characteristic of the Holiness Code, leaves no room for ambiguity, emphasizing the absolute and non-negotiable nature of God's law. There is also profound Symbolism at play: the "third day" meat, though perhaps still physically edible, symbolizes spiritual decay, a lack of urgency, and a casual disregard for divine instruction. The act of eating it on the third day becomes a powerful symbol of disobedience and irreverence, transforming a sacred meal of communion into something profane and detestable. Furthermore, the verse utilizes implicit Contrast, setting the acceptable, timely consumption of the offering against the abominable, untimely act, thereby highlighting the stark difference between obedience and transgression in God's eyes. The term piggûwl itself functions as powerful Figurative Language, moving beyond a literal description of spoiled food to convey a deep spiritual loathsomeness in God's sight, emphasizing the offense against His holiness rather than just a practical concern.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:7 profoundly illustrates God's unyielding demand for holiness and purity in all aspects of worship and life. It teaches that God is not merely concerned with the outward act of sacrifice but with the manner, timing, and heart intention behind it. The principle that something once holy can become "abominable" through human disobedience or neglect underscores the fragility of ritual purity and the constant need for vigilance in maintaining reverence for God. This verse reveals that God's acceptance is not automatic but is predicated on strict adherence to His revealed will, particularly in matters of approaching Him. It emphasizes that true worship requires not only the correct form but also the correct spirit and timeliness, reflecting God's own perfect and unblemished character. It serves as a stark reminder that God is holy and cannot be approached casually or on human terms.
REFLECTION AND APPLICATION
While the literal practice of animal sacrifice has been fulfilled and superseded by Christ's perfect work, the underlying principles of Leviticus 19:7 remain powerfully relevant for believers today. This verse challenges us to deeply examine the quality and timeliness of our "spiritual sacrifices" – our prayers, praise, acts of service, obedience, and overall devotion to God. It calls us to actively avoid spiritual complacency, procrastination in our spiritual duties, or a casual, disrespectful attitude towards our relationship with God. Just as the ancient Israelites were commanded to offer their best, fresh and in due time, we are called to offer our lives as "living sacrifices" (Romans 12:1) with sincerity, fervor, and a heart continually renewed by the Holy Spirit. Allowing our faith, our service, or our worship to become "stale," defiled by neglect, tainted by improper motives, or offered out of mere obligation rather than genuine love, can render our offerings unacceptable in God's eyes. This verse serves as a potent and timeless reminder that God desires not just ritualistic adherence, but genuine, heartfelt worship offered with reverence, prompt obedience, and a pure heart, reflecting His own holy and unblemished character in every facet of our lives.
Questions for Reflection
FAQ
Why was eating the offering on the third day considered "abominable" and not just spoiled?
Answer: The term "abominable" translates the Hebrew word piggûwl (H6292), which carries a much deeper and more severe meaning than mere physical spoilage. While practical considerations like spoilage in a warm climate were certainly a factor, the primary reason for it being piggûwl was its ritual impurity and spiritual offense to God. Eating the offering on the third day demonstrated a profound lack of reverence, a direct disregard for God's specific commands, or an improper intention on the part of the worshiper. It signified that the sacred offering had been treated as common or profane, thereby defiling it in God's sight and rendering it utterly unacceptable. This spiritual defilement meant the offering failed to achieve its divine purpose of communion or atonement, as explicitly stated in Leviticus 7:18. The emphasis was on the sanctity of the offering and the worshiper's obedience, not just food safety.
Does this verse have any relevance for Christians today, since animal sacrifices are no longer practiced?
Answer: Absolutely. While the literal practice of animal sacrifice has been perfectly fulfilled and superseded by the once-for-all sacrifice of Jesus Christ, the underlying theological principles of holiness, obedience, reverence, and the nature of acceptable worship remain profoundly relevant for believers today. Leviticus 19:7 teaches us about God's unchanging character as a holy God who demands holiness and genuine reverence from His people. For Christians, this translates into the call to offer our lives as "living sacrifices" (Romans 12:1) – our bodies, minds, and spirits – in sincere, fervent, and timely devotion. It serves as a powerful warning against spiritual complacency, procrastination in obedience, or a casual, presumptuous approach to our relationship with God. Our "offerings" today, such as prayer, praise, acts of service, righteous living, and sharing the Gospel, should be done with a pure heart, without delay, and with utmost reverence, demonstrating our love and respect for God's holy character and His redemptive plan.
CHRIST-CENTERED FULFILLMENT
Leviticus 19:7, with its strict prohibition against "abominable" (piggûwl) offerings, finds its ultimate fulfillment and profound resolution in the perfect, once-for-all sacrifice of Jesus Christ. The Old Testament peace offerings, with their stringent time limits and inherent potential for defilement if not handled precisely, powerfully foreshadowed the desperate need for a perfect offering that could truly bring lasting peace and unblemished acceptance with God. Unlike these temporary sacrifices, which could become unacceptable due to human flaw, neglect, or improper timing, Christ's sacrifice on the cross is eternally pure, perpetually efficacious, and forever "accepted" by God the Father (Hebrews 10:10-14). He is the ultimate Lamb of God, who takes away the sin of the world!, whose precious blood cleanses us from all sin, making us eternally righteous and acceptable in God's sight. This acceptance is not based on our flawed offerings or our meticulous adherence to ritual timing, but solely on the unblemished perfection of His atoning work. Through His crucifixion and resurrection, Christ became our true "peace offering" (Ephesians 2:14-16), forever bridging the chasm between a perfectly holy God and sinful humanity, reconciling us by His cross. We are now invited to draw near to God with full confidence, not fearing our offerings becoming piggûwl, but relying completely on the eternal efficacy of Christ's perfect, unblemished offering, which grants us access to the very throne of grace (Hebrews 4:16).