Leviticus 7:35

Translation
King James Version
¶ This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office;
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KJV (with Strong's)
This is the portion of the anointing H4888 of Aaron H175, and of the anointing H4888 of his sons H1121, out of the offerings H801 of the LORD H3068 made by fire H801, in the day H3117 when he presented H7126 them to minister unto the LORD H3068 in the priest's office H3547;
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Complete Jewish Bible
On the day when Aharon and his sons were presented to serve ADONAI in the office of cohen, this portion was set aside for him and his descendants from the offerings for ADONAI made by fire.
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Berean Standard Bible
This is the portion of the offerings made by fire to the LORD for Aaron and his sons since the day they were presented to serve the LORD as priests.
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American Standard Version
This is the anointing-portion of Aaron, and the anointing-portion of his sons, out of the offerings of Jehovah made by fire, in the day when he presented them to minister unto Jehovah in the priest’s office;
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World English Bible Messianic
This is the anointing portion of Aaron, and the anointing portion of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister to the LORD in the priest’s office;
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Geneva Bible (1599)
This is the anointing of Aaron, and the anointing of his sonnes, concerning the offerings of the Lord made by fire, in the day when he presented them to serue in the Priestes office vnto the Lord.
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Young's Literal Translation
This is the anointing of Aaron, and the anointing of his sons out of the fire-offerings of Jehovah, in the day he hath brought them near to act as priest to Jehovah,
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See also
Exodus 28:1John 3:34Isaiah 10:27Exodus 29:21Isaiah 61:1Exodus 29:11 John 2:20
In the KJVVerse 2,915 of 31,102

Study This Verse

SUMMARY

Leviticus 7:35 serves as a definitive concluding statement regarding the perpetual and divinely ordained provision for Aaron and his sons, the consecrated priests of Israel. It explicitly establishes that their rightful sustenance was to be derived from the "offerings of the LORD made by fire," a provision inextricably linked to the sacred act of their anointing and formal induction into the priestly office. This verse underscores God's meticulous care for His consecrated servants, ensuring their material needs were met so they could faithfully execute their holy duties without distraction, thereby upholding the sanctity and continuity of the Tabernacle service.

CONTEXT

  • Literary Context: Leviticus 7:35 functions as a climactic summary and formal declaration within the broader legal framework of Leviticus, specifically concluding the detailed regulations concerning the priests' portions from various offerings. Chapters 1-5 meticulously outline the procedures for the five main types of sacrifices (burnt, grain, peace, sin, and trespass offerings), focusing on the worshiper's actions. Chapters 6-7 then shift focus to the priestly duties in handling these offerings and, crucially, their divinely appointed share of the sacrificial meals. Verse 35, alongside the subsequent verse, acts as a solemn pronouncement of the permanence and divine origin of these priestly provisions, tying them directly to the foundational act of their consecration. It solidifies the economic and theological framework that supported the Levitical priesthood, ensuring their ability to serve full-time without needing to engage in secular labor for sustenance, thus maintaining the integrity of their sacred office.
  • Historical & Cultural Context: In ancient Israel, the tribe of Levi, and specifically the lineage of Aaron, was uniquely set apart by God for exclusive priestly service. Unlike the other tribes, they did not receive a territorial inheritance in the land of Canaan, as explicitly declared in Numbers 18:20. Instead, the Lord Himself was proclaimed their inheritance, meaning their livelihood and sustenance were to come directly from the offerings brought by the people to the Tabernacle. This system was not merely practical but theological, emphasizing the priests' complete dependence on God's provision mediated through the community's worship. The "anointing" referenced in the verse points to the elaborate consecration ceremony detailed in Leviticus 8, where Aaron and his sons were washed, clothed, anointed with sacred oil, and offered sacrifices, formally initiating them into their sacred roles. This act of anointing was paramount, imparting a sacred status and authority, making the priests holy and thus worthy of receiving holy portions from the offerings.
  • Key Themes: This verse contributes significantly to several key themes prevalent throughout Leviticus and the Pentateuch. Firstly, it underscores the theme of Holiness and Consecration, emphasizing that the priests' right to sustenance stems directly from their being set apart for God's service through a sacred anointing. Secondly, it highlights Divine Provision and Sustenance, demonstrating God's faithfulness in caring for those dedicated to Him, ensuring their needs are met so they can focus on their sacred duties. This principle is echoed in passages like Deuteronomy 18:1-5. Thirdly, the verse reinforces the Mediatorial Role of the Priesthood, as their sustenance comes from the offerings, which are themselves acts of mediation between God and the people. Finally, it speaks to the theme of Covenant Faithfulness, as God establishes a perpetual statute for His priests, reflecting His enduring commitment to His covenant people and the institutions He establishes for their worship and well-being.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Anointing (Hebrew, mishchâh', H4888): This term refers to the act of unction or consecration, typically by smearing or pouring oil. In the context of the priesthood, it signifies a divine appointment and endowment with sacred authority for service. It transforms the ordinary into the holy, marking Aaron and his sons as uniquely designated mediators between God and Israel. The repetition of "anointing" underscores that their right to these portions was not arbitrary but directly tied to their divinely mandated and consecrated status, established at their induction.
  • Sons (Hebrew, bên', H1121): This word denotes a son, but in a broader sense, it refers to descendants or those who carry on the family name and legacy. Here, it specifically indicates Aaron's male descendants who would inherit the priestly office. The inclusion of "his sons" highlights the hereditary nature of the Aaronic priesthood and the perpetual nature of this divine provision, extending beyond Aaron himself to all future generations consecrated to this sacred role.
  • Offerings of the LORD made by fire (Hebrew, ʼishshâh', H801): This phrase denotes a burnt-offering or any sacrifice made by fire, used in a liturgical sense. It encompasses various types of offerings (e.g., burnt offerings, grain offerings, peace offerings) where specific parts were consumed by fire on the altar as an act of worship and atonement, producing a "pleasing aroma" to the Lord. The inclusion of this phrase highlights that the priests' sustenance came directly from the very acts of worship performed by the community, underscoring their integral and indispensable role in the sacrificial system and their dependence on God's provision through the community's devotion.
  • Minister (Hebrew, kâhan', H3547): This primitive root means "to officiate as a priest" or "to perform priestly service." It encapsulates the full range of duties performed by Aaron and his sons, including offering sacrifices, making atonement, teaching the law, and blessing the people. The verse emphasizes that the provisions were given precisely "in the day when he presented them to minister," establishing a direct and inseparable correlation between their sacred duties and their divine provision, ensuring their ability to serve without material distraction.

Verse Breakdown

  • "This [is the portion] of the anointing of Aaron, and of the anointing of his sons": This opening clause formally declares that the specific provisions outlined in the preceding verses are the rightful and established share belonging to Aaron and his priestly descendants. The phrase "of the anointing" explicitly links this entitlement to their sacred consecration ceremony, signifying that their right to these portions is not merely a human arrangement or a temporary allowance, but a divine decree established at the very moment they were set apart for their holy office. It underscores the theological basis for their sustenance.
  • "out of the offerings of the LORD made by fire": This clause precisely identifies the source of the priests' portion. Their sustenance was not to come from general taxation, personal wealth, or secular labor, but directly and exclusively from the offerings brought by the people to the Tabernacle and presented to the Lord through fire. This reinforces the idea that their provision was sacred, derived from holy things dedicated to God, and underscored their unique dependence on God's provision channeled through the community's worship and sacrificial system.
  • "in the day [when] he presented them to minister unto the LORD in the priest's office;": This final clause pinpoints the timing and the ultimate purpose of this divine provision. It was established on the very day Aaron and his sons were formally presented, consecrated, and inducted into their priestly roles. This emphasizes the permanence, foundational nature, and immediate effect of this arrangement, ensuring that from the moment of their consecration, their livelihood was secured by God's decree. This enabled them to fully dedicate themselves to their sacred duties of mediating between God and His people, unburdened by worldly concerns.

Literary Devices

Leviticus 7:35, characteristic of the legal sections within the Pentateuch, primarily employs Legal Language and Prescription. The verse functions as a definitive and authoritative pronouncement, establishing a permanent statute regarding the priestly provisions. The repetition of "anointing" (Hebrew: mishchah) serves as a powerful form of Emphasis, highlighting the foundational importance of their consecration as the non-negotiable basis for their rights and responsibilities. The structure of the verse, moving from the declaration of the portion to its divine source and then to its historical establishment, demonstrates a clear Logical Progression, typical of legal codes designed for clarity, enforceability, and theological grounding. Furthermore, the phrase "offerings of the LORD made by fire" uses Metonymy, where "fire" stands for the entire sacrificial act and the offerings themselves, emphasizing the divine acceptance and transformative power inherent in the offerings. The verse's declarative tone also contributes to its Authoritative Voice, signifying a divine mandate.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:35 profoundly illustrates God's meticulous and faithful care for those consecrated to His service, establishing a timeless divine principle of provision for ministry. It underscores that the sacred duties of the priesthood were to be unhindered by worldly concerns, as God Himself guaranteed their sustenance through the offerings of the people. This arrangement highlights the intrinsic link between divine calling, consecration, dedicated service, and God's faithful provision, emphasizing that those set apart for God's work are His direct responsibility and are to be honored and sustained through the community's support. It also reinforces the concept of the priesthood as a divinely instituted office, with specific rights and responsibilities flowing directly from their sacred anointing and commitment to the Lord. This principle extends beyond the Old Covenant, informing our understanding of how God provides for His servants in every age.

REFLECTION AND APPLICATION

Leviticus 7:35, while rooted in the Old Covenant's sacrificial system, offers enduring principles for believers today, particularly concerning the support of those in full-time ministry. It reminds us that God is profoundly faithful to provide for those He calls and sets apart for His service. This divine provision enables ministers to focus wholeheartedly on their spiritual duties, free from the anxieties of worldly sustenance, thereby maximizing their effectiveness in serving God and His people. For the church community, this verse establishes a divine precedent for honoring and supporting those who dedicate their lives to ministry, recognizing that their labor in the Lord is worthy of material support. As New Covenant believers, we are all part of a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise, worship, and service. This verse challenges us to consider how we, individually and corporately, contribute to the support and flourishing of those God has called into full-time ministry, ensuring they can effectively "minister unto the LORD" in their respective callings, and how we ourselves live out our priestly calling through faithful stewardship and service.

Questions for Reflection

  • How does God's meticulous provision for the Old Testament priests deepen our trust in His faithfulness to provide for His servants and His church today?
  • In what tangible ways can the church community actively honor and financially support those who are set apart for full-time ministry, enabling them to devote themselves fully to their spiritual duties?
  • As members of the "royal priesthood," how does our personal stewardship of time, talents, and resources reflect our commitment to God's work and our participation in His divine economy?

FAQ

What does "anointing" signify in the context of the Old Testament priesthood?

Answer: In the Old Testament, "anointing" (Hebrew: mishchah, H4888) was a sacred act involving the pouring of special consecrated oil upon a person or object. For the priesthood, as seen in the detailed account of their consecration in Leviticus 8, it signified their formal consecration and setting apart as holy and uniquely designated for divine service. It was a visible sign of God's Spirit empowering them for their office, conferring sacred authority, and making them fit to mediate between God and His people. This anointing was the fundamental basis for their rights, including the portions from the offerings, establishing their legitimacy and divine appointment.

Why were the priests' portions specifically "out of the offerings of the LORD made by fire"?

Answer: The priests' portions came from "offerings of the LORD made by fire" (Hebrew: ʼishshâh, H801) because these were the sacrifices brought by the people to the Tabernacle as acts of worship, atonement, and communion with God. By partaking of these holy offerings, the priests were sustained directly by God's provision channeled through the community's devotion. This system reinforced their unique status as God's representatives and underscored that their livelihood was intrinsically linked to the sacred worship life of Israel, emphasizing their dependence on God and their solemn role in handling holy things. It also distinguished their sustenance from common food, marking it as sacred provision for sacred service, ensuring their focus remained on their divine duties rather than secular pursuits.

CHRIST-CENTERED FULFILLMENT

Leviticus 7:35, with its emphasis on the divinely ordained provision for the anointed priesthood, finds its ultimate and perfect fulfillment in Jesus Christ. He is the quintessential Anointed One, the Messiah (from the Hebrew Mashiach, "Anointed One"), upon whom the Spirit descended without measure (John 3:34) and who was anointed by God with the Holy Spirit and power (Acts 10:38). As our Great High Priest, consecrated not by oil but by an eternal oath from God Himself (Hebrews 7:20-22), Christ perfectly fulfills and transcends the Old Testament priestly office. His entire life was a complete offering of obedience, and His sacrifice on the cross was the ultimate "offering of the LORD made by fire," consuming sin and providing eternal atonement for all who believe (Hebrews 9:26). Just as the Old Testament priests were sustained by the offerings for their ministry, Christ, in His earthly ministry, was perfectly sustained by the Father's provision and will (John 4:34), enabling Him to flawlessly "minister unto the LORD" and accomplish our salvation. Furthermore, through Christ, believers are now incorporated into His priestly identity, becoming a "holy priesthood" (1 Peter 2:5) and a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise and service. God's faithfulness to provide for His Old Covenant priests foreshadows His abundant provision for His New Covenant people, empowering us by His Spirit to live out our priestly calling in the world, sustained by His grace and the spiritual nourishment of His completed work.

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Commentary on Leviticus 7 verses 35–38

Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. The are to be considered, 1. As a grant to the priests, Lev 7:35, Lev 7:36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, Lev 7:38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–38. 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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