Leviticus 7:10

Translation
King James Version
And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.
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KJV (with Strong's)
And every meat offering H4503, mingled H1101 with oil H8081, and dry H2720, shall all the sons H1121 of Aaron H175 have, one H376 as much as another H251.
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Complete Jewish Bible
But every grain offering which is mixed with olive oil or is dry will belong to all the sons of Aharon equally.
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Berean Standard Bible
and every grain offering, whether dry or mixed with oil, belongs equally to all the sons of Aaron.
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American Standard Version
And every meal-offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another.
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World English Bible Messianic
Every meal offering, mixed with oil or dry, belongs to all the sons of Aaron, one as well as another.
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Geneva Bible (1599)
And euery meate offering mingled with oyle, and that is dry, shall pertaine vnto all the sonnes of Aaron, to all alike.
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Young's Literal Translation
and every present, mixed with oil or dry, is for all the sons of Aaron--one as another.
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See also
2 Corinthians 8:14Exodus 16:18
In the KJVVerse 2,890 of 31,102

Study This Verse

SUMMARY

Leviticus 7:10 concludes a detailed section on the grain offering, specifically addressing its distribution among the Aaronic priesthood. This verse clarifies that all forms of the grain offering—whether prepared with oil or offered dry—were to be equally shared among all the active priests, ensuring their sustenance and promoting fairness within the divinely appointed ministry. It underscores God's meticulous provision for those serving Him and the importance of equitable distribution within the community of faith.

CONTEXT

  • Literary Context: Leviticus 7:10 is situated within a larger block of priestly instructions spanning Leviticus 6 and Leviticus 7. These chapters elaborate on the general laws of offerings introduced in Leviticus 1-5 by providing specific, practical directives for the priests regarding the handling, preparation, and consumption of sacrificial portions. Following detailed instructions for the burnt offering, grain offering, sin offering, and guilt offering, this verse specifically pertains to the priests' share of the grain offering, reinforcing the sanctity and proper administration of these "most holy" portions. It builds upon the foundational principles of the grain offering outlined in Leviticus 2, specifying how the priests were to be sustained by the people's offerings. The preceding verses in Leviticus 7:1-9 detail the portions of other offerings, making Leviticus 7:10 a concluding statement on the grain offering's distribution.
  • Historical & Cultural Context: In ancient Israel, the Levitical priesthood, specifically the "sons of Aaron," were set apart for sacred service at the tabernacle. Unlike other tribes, they did not receive a territorial inheritance in the land of Canaan, as God Himself was to be their inheritance (Numbers 18:20). Their livelihood was therefore dependent on the offerings brought by the people, as stipulated in various Mosaic laws. The grain offering, or minchah, was a common and essential part of Israelite worship, often representing thanksgiving, devotion, or a vow. The meticulous regulations for its distribution, as seen in Leviticus 7:10, ensured that the priests, who ministered on behalf of the entire nation, were adequately and justly provided for, allowing them to focus solely on their sacred duties without concern for material sustenance. This system highlighted God's covenant faithfulness in caring for His chosen servants and maintaining order within His sacred economy.
  • Key Themes: This verse contributes significantly to several key themes within Leviticus and the broader Pentateuch. Firstly, it emphasizes Divine Provision and Sustenance for those dedicated to God's service, demonstrating God's faithfulness in caring for His appointed ministers. Secondly, it highlights the theme of Holiness and Separation, as the priests, set apart for sacred duties, were sustained by "most holy" portions of the offerings. Thirdly, the phrase "one as much as another" underscores the crucial theme of Equity and Justice within the community, particularly concerning the distribution of sacred resources. This principle prevents favoritism and promotes unity among the priestly families, reflecting God's character as a God of order and fairness, themes prevalent throughout the laws given in Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Meat Offering (Hebrew, minchâh', H4503): This term, though translated as "meat offering" in the KJV, refers exclusively to a grain or cereal offering. It was a bloodless sacrifice, typically made of fine flour, often prepared with oil and frankincense. It served as a voluntary gift, expressing thanksgiving, devotion, or a vow. A portion was burned on the altar as a "memorial portion" to the Lord, and the remainder became the property of the priests for their sustenance.
  • Mingled (Hebrew, bâlal', H1101): This primitive root means "to mix" or "to overflow (specifically with oil)." In the context of the grain offering, it refers to the preparation where flour was mixed or saturated with oil, indicating a specific method of preparation for the offering. This highlights the precise culinary instructions involved in the presentation of these sacred gifts.
  • Another (Hebrew, ʼâch', H251): This word primarily means "brother" and is used in the widest sense of literal relationship or metaphorical affinity. In the phrase "one as much as another" (literally "a man as his brother"), it conveys the principle of equality, impartiality, and mutual sharing among those who are related or belong to the same group, in this case, the Aaronic priests.

Verse Breakdown

  • "And every meat offering, mingled with oil, and dry": This clause specifies the comprehensive scope of the regulation. It encompasses all variations of the grain offering (minchah). "Mingled with oil" refers to preparations where oil was incorporated into the flour (e.g., baked cakes or unleavened wafers). "And dry" refers to the raw fine flour offering, which was also presented with oil and frankincense before a portion was burned. This inclusive language ensures that all forms of the grain offering were subject to the same distribution rule.
  • "shall all the sons of Aaron have": This identifies the exclusive recipients of the priestly portion of the grain offering. It explicitly states that all legitimate descendants of Aaron who were consecrated for service were entitled to a share. This emphasizes the divine provision for the entire priestly class, ensuring their livelihood was secured through their sacred duties at the tabernacle.
  • "one [as much] as another": This concluding phrase dictates the equitable manner of distribution. It mandates an impartial and equal division of the grain offerings among all the priests. This principle of equal sharing was crucial to prevent disputes, ensure no priest was favored or neglected, and reinforce the idea of a unified priestly body serving the Lord. It speaks to God's concern for justice and fairness even in the allocation of sacred resources.

Literary Devices

Leviticus 7:10 primarily employs Legal Language and a Prescriptive Tone, characteristic of the Mosaic Law. The verse functions as a clear, unambiguous command, leaving no room for misinterpretation regarding the distribution of the grain offering. The specific mention of "mingled with oil, and dry" functions as a form of Merism, where two contrasting or complementary parts (wet vs. dry preparations) represent the entire category of grain offerings, emphasizing the comprehensive nature of the rule. The phrases "all the sons of Aaron" and the concluding "one [as much] as another" serve as Emphasis through repetition of the concept of universality and equality, reinforcing the divine mandate for fair and inclusive provision for the priesthood. This precise and detailed language underscores the meticulousness of God's law and His concern for order and justice within the sacred economy of Israel.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:10 profoundly illustrates God's meticulous care for His covenant people and His appointed ministers. It reveals a divine economy where those dedicated to spiritual service are sustained by the offerings of the faithful, highlighting the principle of provision for ministry. Beyond mere sustenance, the emphasis on "one as much as another" establishes a foundational principle of equality and justice within the community, particularly among those in leadership. This ensures that divine resources are distributed fairly, preventing envy, favoritism, and division, and fostering unity and mutual respect among the priests. The detailed nature of these regulations also speaks to God's concern for order, holiness, and the proper stewardship of all things, even seemingly small details related to worship and administration.

REFLECTION AND APPLICATION

Leviticus 7:10, though rooted in ancient sacrificial law, offers enduring principles for contemporary believers and the church. It reminds us that God is deeply concerned with the practical well-being of those who serve Him, establishing a pattern of provision for vocational ministry. Just as the priests were sustained by the offerings, so too is there a biblical precedent for supporting those who dedicate their lives to teaching, preaching, and leading in the church today. Furthermore, the emphasis on "one as much as another" is a powerful call to fairness, transparency, and equity in the distribution of resources and opportunities within any community, especially within the body of Christ. It challenges us to guard against favoritism, promote unity, and ensure that all members, particularly those in leadership, are treated justly and provided for adequately. This verse encourages us to reflect God's own meticulous care and justice in our stewardship of resources and our relationships with one another, recognizing that true spiritual health is often reflected in practical, equitable care.

Questions for Reflection

  • How does the principle of divine provision for the priests in Leviticus 7:10 inform our understanding of supporting those in full-time ministry today?
  • In what ways can the principle of "one as much as another" be applied to foster greater fairness and unity within our own faith communities or organizations?
  • What does God's attention to seemingly small details, like the distribution of offerings, teach us about His character and His expectations for our lives and service?

FAQ

What is the "meat offering" mentioned in Leviticus 7:10?

Answer: In the King James Version, "meat offering" is an archaic translation of the Hebrew word minchah (מִנְחָה), which refers to a grain or cereal offering, not animal flesh. This offering was typically made of fine flour, often prepared with oil and frankincense, and was a voluntary gift of thanksgiving or devotion. A portion of it was burned on the altar as a memorial to the Lord, and the remainder was given to the priests for their sustenance, as detailed in Leviticus 2.

Why was it important for the "sons of Aaron" to have these offerings, and why "one as much as another"?

Answer: The "sons of Aaron" were the priests, consecrated by God to serve in the tabernacle. Unlike other tribes, they did not receive a land inheritance (Numbers 18:20), so their livelihood depended on the offerings brought by the Israelites. This ensured they could dedicate themselves fully to their sacred duties. The phrase "one as much as another" (Hebrew: ish ke'achiv) emphasizes equality in distribution. This was crucial to prevent favoritism, avoid disputes among priestly families, and ensure that all priests, regardless of their specific role or status, received equitable provision, fostering unity and justice within the priestly community.

CHRIST-CENTERED FULFILLMENT

Leviticus 7:10, with its meticulous instructions for the provision of the Aaronic priesthood, finds profound Christ-centered fulfillment in the New Covenant. Jesus Christ is the ultimate High Priest, not of the order of Aaron, but of Melchizedek (Hebrews 7:11-17), who has offered the perfect, once-for-all sacrifice of Himself. As our perfect High Priest, He not only offers the ultimate sacrifice—His own body and blood—but also continually intercedes for His people and provides for those who serve in His name. The sustenance of the Old Testament priests through the grain offerings foreshadows Christ's spiritual and practical provision for His New Covenant ministers. Just as the priests were sustained to perform their duties, so too does Christ provide for those He sends out, as He promised His disciples that they would lack nothing (Luke 22:35). Furthermore, the principle of "one as much as another," ensuring equitable distribution among the priests, points to Christ's teaching on humility, service, and equality within His kingdom, where the greatest among us is the servant of all (Matthew 20:26-28). Ultimately, Jesus Himself is the "bread of life" (John 6:35), the true spiritual provision that sustains all believers, enabling them to serve God faithfully, regardless of their earthly circumstances.

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Commentary on Leviticus 7 verses 1–10

Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Lev 7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Lev 7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Lev 7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Lev 7:8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen 3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen 27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Lev 7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Lev 7:10.

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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