Leviticus 6:21

Translation
King James Version
In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat offering shalt thou offer for a sweet savour unto the LORD.
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KJV (with Strong's)
In a pan H4227 it shall be made H6213 with oil H8081; and when it is baken H7246, thou shalt bring H935 it in: and the baken H8601 pieces H6595 of the meat offering H4503 shalt thou offer H7126 for a sweet H5207 savour H7381 unto the LORD H3068.
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Complete Jewish Bible
It is to be well mixed with olive oil and fried on a griddle; then bring it in, break it in pieces and offer the grain offering as a fragrant aroma for ADONAI.
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Berean Standard Bible
It shall be prepared with oil on a griddle; you are to bring it well-kneaded and present it as a grain offering broken in pieces, a pleasing aroma to the LORD.
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American Standard Version
On a baking-pan it shall be made with oil; when it is soaked, thou shalt bring it in: in baken pieces shalt thou offer the meal-offering for a sweet savor unto Jehovah.
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World English Bible Messianic
It shall be made with oil in a griddle. When it is soaked, you shall bring it in. You shall offer the meal offering in baked pieces for a pleasant aroma to the LORD.
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Geneva Bible (1599)
In the frying panne it shalbe made with oyle: thou shalt bring it fryed, and shalt offer the baken pieces of the meate offering for a sweete sauour vnto the Lord.
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Young's Literal Translation
on a girdel with oil it is made--fried thou dost bring it in; baked pieces of the present thou dost bring near, a sweet fragrance to Jehovah.
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See also
Leviticus 2:5Leviticus 7:91 Chronicles 9:31
In the KJVVerse 2,871 of 31,102

Study This Verse

SUMMARY

Leviticus 6:21 provides precise, divinely ordained instructions for the priests regarding the preparation of a specific portion of the grain offering (KJV: "meat offering"). This segment, distinct from the portion consumed by the priests, was to be meticulously prepared "in a pan with oil" and "baken," then entirely offered by fire as "a sweet savour unto the LORD." This detailed command underscores the sacredness and meticulousness required for acceptable worship, emphasizing that only an offering presented according to God's exact specifications would be fully received and pleasing to Him.

CONTEXT

  • Literary Context: Leviticus 6:21 is situated within a broader section of Leviticus (chapters 6-7) that meticulously details the priestly laws concerning various offerings, serving as an expansion and clarification of the general regulations presented in chapters 1-5. Specifically, Leviticus 6:14-23 focuses on the priests' duties in handling the grain offering (minchah). While Leviticus 2 outlines the worshiper's role in bringing this offering, chapter 6 shifts the focus to the intricate responsibilities of Aaron and his sons. Verse 21 describes the preparation of the "memorial portion," which was the part of the offering dedicated exclusively to God and consumed by fire on the altar. This portion was distinct from the remainder of the grain offering, which, as specified in Leviticus 6:16, was designated as food for the priests, to be eaten in a holy place. The meticulous instructions for baking and offering in verse 21 underscore the unique sacredness of this particular offering as a wholly consumed dedication to God, ensuring its divine acceptance.
  • Historical & Cultural Context: In ancient Israel, the sacrificial system was the bedrock of their covenant relationship with Yahweh, providing the divinely appointed means for atonement, communion, and the expression of devotion. The Tabernacle served as the central hub for worship, and the priests, exclusively from the Aaronic lineage, were consecrated to mediate between God and His people through these elaborate rituals. Offerings like the grain offering, comprising flour, oil, and frankincense, were common in the ancient Near East as expressions of tribute or homage to various deities. However, Israel's system was profoundly unique, being directly prescribed by God Himself, thereby emphasizing His absolute holiness and the imperative for purity and obedience in approaching Him. The precise instructions for preparation, such as making it "in a pan with oil" and "baken," were far from arbitrary; they ensured ritual purity, proper presentation, and a clear distinction from common food preparation, thereby signifying the offering's sacred, consecrated purpose. The concept of a "sweet savour" (Hebrew: reyach nihoach) was universally understood as an aroma pleasing to God, signifying His acceptance and favor, a recurring theological theme found throughout the sacrificial laws, from the burnt offering in Leviticus 1:9 to Noah's post-flood sacrifice in Genesis 8:21.
  • Key Themes: Leviticus 6:21 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness and Purity, emphasizing God's absolute separateness and the necessity for His people to approach Him with meticulous adherence to His holy standards. The detailed instructions for the grain offering highlight the theme of Obedience to Divine Command, demonstrating that God's acceptance of an offering is contingent upon its precise preparation and presentation according to His revealed will. This verse also powerfully illustrates the theme of Divine Acceptance and Pleasure, symbolized by the "sweet savour." When an offering is presented correctly and with the right heart, it is pleasing to God, signifying His favor and the establishment or maintenance of a right relationship. Furthermore, the distinction between the priest's portion and the wholly burned portion underscores the theme of Consecration and Dedication, where a part of the offering is set apart entirely for God, acknowledging His supreme sovereignty and worthiness of total devotion.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Meat Offering (Hebrew, minchâh', H4503): This term, as translated in the KJV, can be misleading to modern readers, as it refers not to animal flesh but to a grain or cereal offering. The Hebrew word minchâh (מִנְחָה) broadly signifies a "gift," "present," or "tribute." In the context of the Mosaic sacrificial system, it specifically denotes a bloodless offering, typically composed of fine flour, often mixed with oil and frankincense. It was a voluntary offering, distinct from sin or guilt offerings, and served as an expression of dedication, gratitude, and acknowledgment of God's provision and sustenance.
  • Baken (Hebrew, râbak', H7246): This primitive root means "to soak (bread in oil)" or "to fry." In this context, it refers to the specific method of preparing the grain offering, indicating that it must be cooked on a griddle or in a pan. This precise instruction highlights the meticulous care and adherence to divine specifications demanded in sacred service. The act of baking signifies a transformation of the raw ingredients into a prepared state, ready for presentation and consumption by fire, underscoring the offering's readiness for its sacred purpose and its distinction from common food.
  • Savour (Hebrew, rêyach', H7381): This word means "odor (as if blown)," "savour," or "smell." When combined with H5207 (nîychôwach, "restful" or "pleasant"), the phrase "sweet savour" (reyach nihoach) is a recurring theological term in Leviticus and other Pentateuchal books. It describes an offering that is acceptable, pleasing, and satisfying to God. It signifies divine approval, satisfaction, and the establishment or restoration of a right relationship between God and the worshiper. The aroma is a metaphorical representation of God's positive reception and delight in an offering presented according to His commands and with the proper heart.

Verse Breakdown

  • "In a pan it shall be made with oil;": This clause specifies the precise vessel and a crucial ingredient for preparing this particular grain offering. The "pan" (מַחֲבַת, machăbath, H4227) refers to a flat griddle or baking plate, indicating a specific method of cooking that differs from other grain offering preparations (e.g., in an oven). The inclusion of "oil" (שֶׁמֶן, shemen, H8081) was standard for grain offerings, symbolizing anointing, blessing, and perhaps the presence of the Holy Spirit, while also enriching the offering. This detail underscores the precise, ritualistic nature of the preparation, leaving no room for improvisation.
  • "[and when it is] baken, thou shalt bring it in:": This phrase emphasizes the prerequisite of the cooking process—the offering must be thoroughly "baken" or cooked—before it can be presented. The command "thou shalt bring it in" (from H935, bôw', "to come" or "to bring") refers to the priest's action of presenting the prepared offering to the altar. This highlights the sequential and orderly nature of the sacrificial ritual, where each step must be completed correctly before proceeding to the next, signifying its readiness for dedication to the LORD.
  • "[and] the baken pieces of the meat offering shalt thou offer [for] a sweet savour unto the LORD.": This final clause clarifies the ultimate purpose and divine outcome of the meticulously prepared offering. The "baken pieces" (פִּתִּים, path, H6595, meaning "bits" or "morsels") of the grain offering were to be presented on the altar (from H7126, qârab, "to approach" or "to offer"). The concluding phrase "sweet savour unto the LORD" (from H5207, nîychôwach, and H7381, rêyach, and H3068, Yᵉhôvâh) confirms God's acceptance, pleasure, and delight in this offering when it was prepared and presented precisely according to His divine instructions. It signifies that the offering, in its proper form and intention, was fully pleasing and acceptable to God, evoking His favor.

Literary Devices

Leviticus 6:21 employs several literary devices to convey its profound message regarding sacred worship. Precision and Detailing are paramount, as the verse meticulously outlines the method of preparation ("in a pan," "with oil," "baken") and presentation, reflecting the Law's unwavering emphasis on exact adherence to divine commands for sacred acts. The Repetition of the concept of "baken" (implied in "baken pieces") reinforces the critical importance of this specific cooking method for the offering's acceptability. Symbolism is richly embedded throughout the verse: the "oil" often symbolizes anointing, consecration, and the presence of divine blessing; the act of "baking" represents a process of transformation, purification, and readiness for offering; and the phrase "sweet savour" is a powerful Metaphor for divine acceptance and pleasure, portraying God as receiving the offering as a pleasing aroma. This metaphorical language humanizes God's interaction with His people while simultaneously maintaining His transcendence. The entire verse functions as a prescriptive Instruction, guiding the priests in their sacred duties and ensuring the sanctity, efficacy, and divine approval of the Tabernacle worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 6:21, though part of ancient ceremonial law, conveys enduring theological truths about the nature of worship, the essence of dedication, and the principles of divine acceptance. The meticulous instructions for the grain offering underscore that God values not only the act of worship itself but also the manner, intentionality, and heart behind it. It teaches that true worship involves offering our very best, prepared with utmost care and in humble obedience to God's revealed will. The concept of a "sweet savour" signifies that when we approach God on His terms, with sincerity, purity, and according to His commands, our offerings—whether material possessions, spiritual acts, or our very lives—are pleasing and acceptable to Him. This principle transcends the specific ritual, pointing to the universal truth that God desires wholehearted devotion and a life lived in humble obedience, recognizing His supreme holiness and sovereignty.

REFLECTION AND APPLICATION

The detailed instructions in Leviticus 6:21 for preparing the grain offering serve as a profound and challenging reminder for believers today regarding the quality and intentionality of our spiritual offerings. While we no longer offer grain on a physical altar, the underlying principle remains profoundly relevant: God desires our "best" and our "whole" selves, presented with meticulous care, reverence, and absolute obedience. Just as the baked pieces of the grain offering were a "sweet savour" to the LORD, our acts of worship, our service to others, and indeed, our daily living can become a pleasing aroma to Him when offered with a sincere heart and in accordance with His divine will. This verse challenges us to move beyond perfunctory or half-hearted religious acts to a life of genuine, consecrated dedication, where our time, talents, resources, and even our innermost thoughts are intentionally consecrated to God. It encourages us to deeply consider how we "prepare" our lives and actions, ensuring they are "baked" in the fire of devotion, purified by His Spirit, and offered as a fragrant, intentional expression of love, gratitude, and humble obedience to our holy God.

Questions for Reflection

  • How does the meticulousness required for the grain offering challenge my current approach to worship and service in my daily life?
  • In what specific areas of my life can I offer a more "baked" and "sweet-smelling" sacrifice to the Lord, demonstrating deeper commitment and complete dedication?
  • Considering God's desire for a "sweet savour," what does this imply about the quality, sincerity, and heart behind my daily obedience and acts of love towards Him and others?

FAQ

What is the "meat offering" mentioned in Leviticus 6:21?

Answer: The term "meat offering" in the King James Version (KJV) is an archaic translation of the Hebrew word minchah (מִנְחָה, H4503), which actually refers to a grain or cereal offering, not an offering of animal flesh. In most modern translations, it is accurately rendered as "grain offering" or "cereal offering." This offering typically consisted of fine flour, often mixed with oil and frankincense, and could be prepared in various ways—such as baked in an oven, on a griddle, or in a pan, as described in Leviticus 2. It was a voluntary offering, symbolizing dedication, gratitude, and acknowledgment of God's provision and sustenance, and it was a bloodless sacrifice, distinct from sin or burnt offerings.

Why was this specific portion of the grain offering to be wholly burned, unlike other parts?

Answer: The grain offering had a dual purpose: a "memorial portion" that was burned on the altar for the LORD, and the remainder that was given to the priests for their sustenance. Leviticus 6:21 specifically describes the preparation of this "memorial portion," which was to be entirely consumed by fire as "a sweet savour unto the LORD." This complete burning signified total dedication and consecration, indicating that this part of the offering was exclusively for God. Unlike the priests' portion, which was eaten in a holy place as part of their entitlement (see Leviticus 6:16), the wholly burned portion represented an offering that was exclusively for God. This symbolized His absolute holiness, His supreme authority, and the worshiper's complete submission and devotion to Him, acknowledging that He alone is worthy to receive the entirety of such a consecrated offering.

CHRIST-CENTERED FULFILLMENT

Leviticus 6:21, with its emphasis on a perfectly prepared, "baken" offering presented as a "sweet savour" to the LORD, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. He is the perfect "grain offering," not of flour and oil, but of His very life, impeccably prepared through His sinless obedience and consecrated existence. His entire earthly journey, culminating in His sacrificial death on the cross, was the ultimate "sweet savour," a fragrant offering supremely pleasing and acceptable to God the Father. As the Lamb of God who takes away the sin of the world, Jesus offered Himself "through the eternal Spirit without blemish to God" (Hebrews 9:14), a sacrifice that perfectly fulfilled all the requirements and typologies of the Old Testament offerings. Furthermore, as our Great High Priest, Jesus continually presents not only His own perfect sacrifice but also our spiritual sacrifices—our praise, our service, our very lives—to God, making them acceptable through His own perfect mediation (Hebrews 4:14-16). Through Him, our lives, offered in faith and obedience, become a "fragrant offering, a sacrifice acceptable and pleasing to God" (Ephesians 5:2; Philippians 4:18).

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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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