Leviticus 6:20

Translation
King James Version
This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night.
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KJV (with Strong's)
This is the offering H7133 of Aaron H175 and of his sons H1121, which they shall offer H7126 unto the LORD H3068 in the day H3117 when he is anointed H4886; the tenth part H6224 of an ephah H374 of fine flour H5560 for a meat offering H4503 perpetual H8548, half H4276 of it in the morning H1242, and half H4276 thereof at night H6153.
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Complete Jewish Bible
"This is the offering for ADONAI that Aharon and his sons are to offer on the day he is anointed: two quarts of fine flour, half of it in the morning and half in the evening, as a grain offering from then on.
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Berean Standard Bible
“This is the offering that Aaron and his sons must present to the LORD on the day he is anointed: a tenth of an ephah of fine flour as a regular grain offering, half of it in the morning and half in the evening.
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American Standard Version
This is the oblation of Aaron and of his sons, which they shall offer unto Jehovah in the day when he is anointed: the tenth part of an ephah of fine flour for a meal-offering perpetually, half of it in the morning, and half thereof in the evening.
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World English Bible Messianic
“This is the offering of Aaron and of his sons, which they shall offer to the LORD in the day when he is anointed: the tenth part of an efah of fine flour for a meal offering perpetually, half of it in the morning, and half of it in the evening.
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Geneva Bible (1599)
This is the offering of Aaron and his sonnes, which they shall offer vnto the Lord in the day when he is anointed: the tenth part of an Ephah of fine floure, for a meate offering perpetuall: halfe of it in ye morning, and halfe thereof at night.
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Young's Literal Translation
`This is an offering of Aaron and of his sons, which they bring near to Jehovah in the day of his being anointed; a tenth of the ephah of flour for a continual present, half of it in the morning, and half of it in the evening;
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See also
Exodus 29:2Exodus 16:36Numbers 28:3Exodus 29:35Exodus 29:42Hebrews 7:27Leviticus 2:1
In the KJVVerse 2,870 of 31,102

Study This Verse

SUMMARY

Leviticus 6:20 meticulously outlines the unique and perpetual grain offering required for Aaron and his high priestly successors, to be presented on the day of their anointing and continued daily thereafter. This specific instruction underscores the profound sanctity and continuous dedication demanded by the priestly office, symbolizing an unceasing commitment to the LORD through the offering of the finest flour, presented in two equal parts, morning and night, and entirely consumed by fire as a testament to complete consecration.

CONTEXT

  • Literary Context: This verse is situated within a distinct section of Leviticus (chapters 6-7) that provides supplementary instructions to the priests concerning the various offerings previously outlined in chapters 1-5. While chapters 1-5 primarily focus on the types of offerings and their general procedures from the perspective of the offerer, chapters 6-7 delve into the specific priestly duties associated with these sacrifices, including their portions, handling, and unique requirements. Leviticus 6:20-23 specifically addresses the unique grain offering ("minchah") for the high priest on the day of his anointing, differentiating it from other grain offerings by its perpetual nature and the stringent requirement that it be entirely burned on the altar, with no portion eaten by the priests. This instruction immediately follows the law of the burnt offering for the priests and precedes the law of the sin offering, emphasizing the high priest's personal and continuous consecration as foundational to his ability to perform all subsequent sacrificial duties for the people.
  • Historical & Cultural Context: The act of anointing Aaron and his sons marked their formal induction into the priesthood, setting them apart for sacred service to Yahweh. This ritual, often involving the pouring of oil upon the head, was a powerful symbol of divine appointment, consecration, and the impartation of God's Spirit for a specific task, as seen in the anointing of kings (e.g., 1 Samuel 10:1) and prophets (e.g., 1 Kings 19:16) as well. For the high priest, this anointing was a once-in-a-lifetime event, initiating a lifelong covenant of service. The "tenth part of an ephah" (approximately 2.2 liters or 2 quarts) was a standard and manageable daily measure, indicating a consistent, rather than overwhelming, offering. The requirement for a "perpetual" offering, split between morning and night, mirrored the daily communal offerings (like the daily burnt offering), signifying the continuous nature of worship and the priest's unceasing dedication and dependence on God for their sustenance and authority.
  • Key Themes: This verse contributes significantly to several major themes within Leviticus and the broader Pentateuch. Firstly, it highlights the theme of Consecration and Holiness, emphasizing that those set apart for God's service, particularly the high priest, must maintain a state of continuous holiness and dedication. The offering itself is a tangible expression of this consecrated status. Secondly, the "perpetual" nature of the offering introduces the theme of Continuous Devotion and Dependence, underscoring that the high priest's relationship with God and his service are not episodic but an ongoing, daily commitment, acknowledging God as the source of his authority and sustenance. Finally, the unique requirement that this offering be "wholly burned" (as clarified in Leviticus 6:23) reinforces the theme of Total Surrender and Exclusive Service, signifying that the high priest's life and ministry are entirely for the LORD, with no portion reserved for personal gain or consumption, unlike other offerings (e.g., Leviticus 2:3).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Offering (Hebrew, qorbân', H7133): This term (H7133) refers to "something brought near the altar, i.e., a sacrificial present." While the KJV translates it as "offering," in this specific context, it is qualified by "meat offering" (H4503, minchâh), which more precisely denotes a "grain offering" or "tribute." The broader term qorbân emphasizes the act of drawing near to God through a presented gift, highlighting the intentionality and sacred purpose of the high priest's daily act of devotion.
  • Anointed (Hebrew, mâshach', H4886): This verb (H4886) means "to rub with oil, i.e., to anoint; by implication, to consecrate." In a religious context, it signifies a divine appointment and setting apart for sacred service. The anointing of Aaron marked his formal, divine commissioning as the first high priest of Israel, imbuing him with the spiritual authority and holiness necessary to mediate between God and His people. This act transformed him from an ordinary man into a divinely commissioned servant, underscoring the sacredness and unique nature of his office.
  • Perpetual (Hebrew, tâmîyd', H8548): This word (H8548) signifies "continuance (as indefinite extension); constant (or adverbially, constantly)." Applied to this offering, it means that the high priest, from the day of his anointing onward, was to offer this specific grain offering every single day, without fail, morning and night. This "perpetual" nature underscores the unceasing dedication and continuous state of consecration required of the high priest, and the constant nature of his service and dependence before God.

Verse Breakdown

  • "This [is] the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed": This clause establishes the specific individuals for whom this unique offering is prescribed (Aaron and his high priestly successors) and the precise timing of its initiation—the momentous day of their consecration. The phrase "his sons" indicates that this was a hereditary requirement for every subsequent high priest upon his anointing, ensuring the continuity of this sacred obligation throughout the generations of the Aaronic priesthood, marking their transition into a consecrated life of service.
  • "the tenth part of an ephah of fine flour for a meat offering perpetual": This specifies the exact quantity and quality of the offering. A "tenth part of an ephah" (H374) was a modest but consistent amount, emphasizing regularity over sheer volume. "Fine flour" (H5560, çôleth) was the highest quality of flour, meticulously prepared and free from impurities, signifying that only the very best was acceptable for God's service, especially from His consecrated high priest. The term "meat offering" (H4503, minchâh) is better understood as "grain offering," and its "perpetual" (H8548, tâmîyd) nature highlights its daily, ongoing requirement, not merely a one-time event.
  • "half of it in the morning, and half thereof at night.": This final clause details the daily rhythm of the offering. It was to be split into two equal portions, presented at the two primary times of daily communal sacrifice—morning (H1242, bôqer) and evening (H6153, ʻereb). This continuous, twice-daily ritual served as a constant reminder of the high priest's consecrated status, his dependence on God, and his ongoing commitment to the LORD's service, mirroring the daily rhythm of worship for the entire community and emphasizing an unceasing posture of devotion.

Literary Devices

Leviticus 6:20 employs several literary devices to convey its profound message regarding priestly consecration. Symbolism is prominently featured, with "fine flour" symbolizing purity, excellence, and the offering of one's very best to God, reflecting the holy nature of the high priest's office and the unblemished character required for divine service. The act of "anointing" itself is a powerful symbol of divine selection, consecration, and the impartation of spiritual authority, setting the high priest apart for his unique mediatorial role. The "perpetual" nature of the offering symbolizes the continuous, unwavering dedication required of the high priest, indicating a constant state of readiness and service before the LORD. Furthermore, the division of the offering into "half... in the morning, and half... at night" is a classic example of Merism, a literary device where two contrasting parts represent the whole, thereby emphasizing the unceasing and comprehensive nature of this priestly duty, covering the entirety of the high priest's day. The instruction for this specific offering, distinct from others by its complete burning (as clarified in subsequent verses), uses Contrast to highlight the unique and total dedication expected from the high priest compared to other offerings where portions were consumed by the priests.

THEOLOGICAL AND THEMATIC CONNECTIONS

This seemingly simple instruction for a daily grain offering for the high priest is rich with profound theological significance. It underscores the foundational principle that those who serve God, especially in positions of leadership and mediation, must first and foremost be consecrated to Him and maintain a continuous, personal devotion. The "perpetual" nature of the offering emphasizes the unceasing demand for holiness, faithfulness, and dependence on God in priestly service. It highlights that even the holiest individuals must continually offer themselves and their resources to the LORD, recognizing that their ability to serve flows from His anointing and provision. This offering was a constant, tangible reminder of the high priest's unique covenant relationship with God and the sacred responsibility entrusted to him to represent the people before a holy God, requiring a lifelong posture of humility and surrender.

REFLECTION AND APPLICATION

Leviticus 6:20, though rooted in the ancient Levitical priesthood, offers profound principles for believers today, calling us to a life of continuous, consecrated devotion to the Lord. Just as the high priest's offering was "perpetual," our walk with God should be marked by daily intentionality—a consistent offering of our time, talents, and resources. The requirement of "fine flour" reminds us to offer our absolute best to God, not merely what is convenient or leftover. Our worship, service, and daily obedience should be characterized by excellence, purity, and wholeheartedness, reflecting the holiness of the God we serve. Furthermore, the daily rhythm of morning and night offerings speaks powerfully to the need for constant communion and dependence on God throughout our day, acknowledging His sovereignty and seeking His guidance in every aspect of our lives. This passage challenges us to move beyond sporadic acts of devotion to cultivate a lifestyle of sustained, heartfelt consecration, recognizing that our identity as God's people calls for an ongoing offering of ourselves as a spiritual act of worship.

Questions for Reflection

  • In what practical ways can I cultivate a "perpetual" offering of my life to God, mirroring the daily rhythm of the high priest's devotion?
  • What does "fine flour" signify for the quality of my service and worship to the Lord today? Am I offering Him my best, or merely what is convenient?
  • How does the high priest's daily dependence on God, symbolized by this offering, inform my own reliance on Him for strength, wisdom, and guidance in all circumstances?
  • Considering the unique nature of this offering (wholly burned), what areas of my life might God be calling me to offer completely to Him, holding nothing back for my own benefit or agenda?

FAQ

What is the significance of "fine flour" in this offering?

Answer: "Fine flour" (Hebrew: solet) was the highest quality of flour available in ancient Israel, meticulously sifted and free from impurities. Its use in this specific offering for the high priest signifies the absolute purity, excellence, and unblemished quality required for sacred service to God. It symbolizes that only the very best, unblemished and refined, is acceptable as an offering to the holy LORD, particularly from those consecrated to lead His people. This detail underscores the high standards of holiness, integrity, and dedication expected of the high priest in his personal life and public ministry, serving as a constant reminder of the reverence due to God.

Why was this offering "perpetual" and wholly burned, unlike other grain offerings?

Answer: The "perpetual" (Hebrew: tamid) nature of this offering, presented twice daily, emphasized the continuous and unending dedication required of the high priest from the day of his anointing onward. It was a constant reminder of his consecrated status and his unceasing responsibility to mediate before God, signifying that his service was a lifelong commitment, not a temporary assignment. Unlike most other grain offerings, from which the priests typically ate a portion as their sustenance (e.g., Leviticus 2:3), this specific offering was to be "wholly burned" on the altar (as explicitly stated in Leviticus 6:23). This complete consumption by fire symbolized total dedication and surrender, indicating that the high priest's life and service were entirely for God, with no part reserved for personal benefit or consumption. It highlighted the unique and supreme holiness of the high priest's office and his complete dependence on God alone for his sustenance and authority.

CHRIST-CENTERED FULFILLMENT

Leviticus 6:20, with its emphasis on the high priest's perpetual, perfect offering, finds its ultimate and glorious fulfillment in Jesus Christ. While the Aaronic high priest offered a daily, imperfect sacrifice of flour as a symbol of his ongoing consecration and dependence, Jesus, our great High Priest, offered Himself once for all time—a perfect, unblemished sacrifice (Hebrews 9:11-14). His life was the ultimate "fine flour" offering, perfectly pure and wholly dedicated to the Father, from His anointing by the Holy Spirit at His baptism (Matthew 3:16-17) to His final breath on the cross. The "perpetual" nature of the Levitical offering foreshadowed Christ's eternally effective priesthood (Hebrews 7:24), through which He continually intercedes for us. As believers, we are now a "royal priesthood" (1 Peter 2:9), called to offer our lives as living sacrifices (Romans 12:1)—a spiritual offering made possible by Christ's perfect and complete self-offering, which inaugurated a new and living way into God's presence (Hebrews 10:19-20).

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Commentary on Leviticus 6 verses 14–23

I. II. Main points1. 2. Sub-points

The meat-offering was either that which was offered by the people or that by the priests at their consecration. Now,

I. As to the common meat-offering,

1.Only a handful of it was to be burnt upon the altar; all the rest was allowed to the priests for their food. The law of the burnt-offerings was such as imposed upon the priests a great deal of care and work, but allowed them little profit; for the flesh was wholly burnt, and the priests had nothing but the skin. But to make them amends the greatest part of the meat-offering was their own. The burning of a handful of it upon the altar (Lev 6:15) was ordered before, Lev 2:2, Lev 2:9. Here the remainder of it is consigned to the priests, the servants of God's house: I have given it unto them for their portion of my offerings, Lev 6:17. Note, (1.) It is the will of God that his ministers should be well provided for with food convenient; and what is given to them he accepts as offered to himself, if it be done with a single eye. (2.) All Christians, being spiritual priests, do themselves share in the spiritual sacrifices they offer. It is not God that is the gainer by them; the handful burnt upon the altar was not worth speaking of, in comparison with the priests' share; we ourselves are the gainers by our religious services. Let God have all the frankincense, and the priests shall have the flour and the oil; what we give to God the praise and glory of we may take to ourselves the comfort and benefit of.

2.The laws concerning the eating of it were, (1.) That it must be eaten unleavened, Lev 6:16. What was offered to God must have no leaven in it, and the priests must have it as the altar had it, and no otherwise. Thus must we keep the feasts of the Lord with the unleavened bread of sincerity and truth. (2.) It must be eaten in the court of the tabernacle (here called the holy place), in some room prepared by the side of the court for this purpose. It was a great crime to carry any of it out of the court. The very eating of it was a sacred rite, by which they were to honour God, and therefore it must be done in a religious manner, and with a holy reverence, which was preserved by confining it to the holy place. (3.) The males only must eat of it, Lev 6:18. Of the less holy things, as the first-fruits and tithes, and the shoulder and breasts of the peace-offerings, the daughters of the priests might eat, for they might be carried out of the court; but this was of the most holy things, which being to be eaten only in the tabernacle, the sons of Aaron only might eat of it. (4.) The priests only that were clean might eat of it: Every one that toucheth them shall be holy, Lev 6:18. Holy things for holy persons. Some read it, Every thing that toucheth it shall be holy: Al the furniture of the table on which these holy things were eaten must be appropriated to that use only, and never after used as common things.

II. As to the consecration meat-offering, which was offered for the priests themselves, it was to be wholly burnt, and none of it eaten, Lev 6:23. It comes in here as an exception to the foregoing law. It should seem that this law concerning the meat-offering of initiation did not only oblige the high priest to offer it, and on that day only that he was anointed, and so for his successors in the day they were anointed; but the Jewish writers say that by this law every priest, on the day he first entered upon his ministry, was bound to offer this meat-offering, - that the high priest was bound to offer it every day of his life, from the day in which he was anointed, - and that it was to be offered besides the meat-offering that attended the morning and evening sacrifice, because it is said here to be a meat-offering perpetual, Lev 6:20. Josephus says, "The high priest sacrificed twice every day at his own charges, and this was his sacrifice." Note, Those whom God has advanced above others in dignity and power ought to consider that he expects more from them than from others, and should attend to every intimation of service to be done for him. The meat-offering of the priest was to be baked as if it were to be eaten, and yet it must be wholly burnt. Though the priest that ministered was to be paid for serving the people, yet there was no reason that he should be paid for serving the high priest, who was the father of the family of the priests, and whom therefore any priest should take a pleasure in serving gratis. Nor was it fit that the priests should eat of the offerings of a priest; for as the sins of the people were typically transferred to the priests, which was signified by their eating of their offerings (Hos 4:8), so the sins of the priests must be typically transferred to the altar, which therefore must eat up all their offerings. We are all undone, both ministers and people, if we must bear our own iniquity; nor could we have had any comfort or hope if God had not laid on his dear Son the iniquity of us all, and he is both the priest and the alter.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–23. 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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