Leviticus 24:9

Hebrew (Westminster Leningrad Codex)

English Translation

It shall be for Aaron and his sons; and they shall eat it in a holy place: for it is most holy to him of the offerings of Yahweh made by fire by a perpetual statute."

World English Bible · Public Domain

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מֵאִשֵּׁ֥י

ʼishshâh

H801

“from · burnt offerings of”

Preposition + Noun, Common, Masculine, Plural, Construct

Appears 65× in the Hebrew Bible
First appears at Exodus 29:18

Full BDB Definition

Origin: the same as H800 , but used in a liturgical sense

TWOT: 172a

burnt-offering, offering made by fire, fire offering

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

15: words
13: distinct lemmas
Pentateuch: section

Grammatical profile

2 verbs
9 nouns
1 adjective
1 pronoun
1 preposition
1 conjunction

Verb forms

וְהָֽיְתָה֙ Qal · Sequential Perfect
וַאֲכָלֻ֖הוּ Qal · Sequential Perfect

Repetition

A word recurs within this verse — often emphatic in Hebrew:

קֹדֶשׁ֩ holiness H6944 ×2

Hebrew & Septuagint length

In English translation the verse runs 36 words from the Hebrew and 35 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 15 Hebrew tokens and 27 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

Topical passages linked to Leviticus 24:9 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Leviticus 8:31 Moses said to Aaron and to his sons, "Boil the flesh at the door of the Tent of Meeting, and there eat it and the bread that is in the basket of consecration, as I commanded, saying, 'Aaron and his sons shall eat it.'
Luke 6:4 how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?"
Matthew 12:4 how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests?
Mark 2:26 How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?"
Leviticus 6:16 That which is left of it Aaron and his sons shall eat. It shall be eaten without yeast in a holy place. They shall eat it in the court of the Tent of Meeting
Leviticus 10:17 "Why haven't you eaten the sin offering in the place of the sanctuary, seeing it is most holy, and he has given it you to bear the iniquity of the congregation, to make atonement for them before Yahweh?
Leviticus 21:22 He shall eat the bread of his God, both of the most holy, and of the holy.
1 Samuel 21:6 So the priest gave him holy [bread]; for there was no bread there but the show bread, that was taken from before Yahweh, to put hot bread in the day when it was taken away.

Exodus 29:32–33 Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the tent of meeting.
Leviticus 8:3 and assemble all the congregation at the door of the Tent of Meeting."
Malachi 1:12 "But you profane it, in that you say, 'Yahweh's table is polluted, and its fruit, even its food, is contemptible.'

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Leviticus 24:9 Masoretic · Westminster Leningrad Codex

וְהָֽיְתָה֙ לְאַהֲרֹ֣ן וּלְבָנָ֔יו וַאֲכָלֻ֖הוּ בְּמָק֣וֹם קָדֹ֑שׁ כִּ֡י קֹדֶשׁ֩ קָֽדָשִׁ֨ים ה֥וּא ל֛וֹ מֵאִשֵּׁ֥י יְהוָ֖ה חָק עוֹלָֽם

It shall be for Aaron and his sons; and they shall eat it in a holy place: for it is most holy to him of the offerings of Yahweh made by fire by a perpetual statute."

World English Bible · Public Domain

Greek LXX Leviticus 24:9 Septuagint · lemma form

καί εἰμί ἀαρών καί ὁ υἱός αὐτός καί ἐσθίω αὐτός ἐν τόπος ἅγιος εἰμί γάρ ἅγιος ὁ ἅγιος οὗτος αὐτός ἀπό ὁ θυσιάζω ὁ κύριος νόμιμος αἰώνιος

And they shall be for Aaron and his sons, and they shall eat them in the holy place: for this is their most holy portion of the offerings made to the Lord, a perpetual statute.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Onkelos Torah (Genesis–Deuteronomy)

וּתְהֵי לְאַהֲרֹן וְלִבְנוֹהִי וְיֵכְלֻנֵהּ בַּאֲתַר קַדִישׁ אֲרֵי קֹדֶשׁ קוּדְשִׁין הוּא לֵהּ מִקֻרְבָּנַיָא דַיְיָ קְיַם עָלָם

(no public-domain English translation for this verse)

Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)

וּתְהֵי לְאַהֲרן וְלִבְנוֹי וְיֵכְלוּנֵיהּ מִן בָּתַר אִסְתַּלְקוּתֵיהּ מֵעַל פָּתוֹרָא בַּאֲתַר קַדִישׁ אֲרוּם קוֹדֶשׁ קוּדְשִׁין הוּא לֵיהּ מִקוּרְבָּנַיָא דַיְיָ קְיַים עֲלָם

And it shall be for Aharon and for his sons, and they shall eat it after they have taken it from off the table in the holy place; for it is most sacred to him of the oblations of the Lord by an everlasting statute.

Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Leviticus 24:9 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Lev 24:9 And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it [is] most holy unto him of the offerings of the LORD made by fire by a perpetual statute.

Ver. 9. Made by fire.] The frankincense laid upon them, was.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Joseph Benson's Commentary

Lev 24:9. It (the old bread, now to be taken away) shall be Aaron’s — of the offerings made by fire — The frankincense and the bread were but one offering, and the frankincense being burned instead of the bread, hence the bread too is reckoned among the offerings made by fire.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Ellicott's Commentary for English Readers

(9) And it shall be Aaron’s and his sons’.—In accordance with this statute, the twelve cakes were divided during the second Temple between the high priest and the officiating priests, the former had six, and the latter had six, among them.

They shall eat it in the holy place.—Of the many things connected with the national service which became the perquisites of the priests, there were eight only which had to be consumed within the precincts of the sanctuary, and the shewbread is one of the eight, viz., (1) the remnant of the meat offering (Lev_2:3; Lev_2:10); (2) the flesh of the sin offering (Lev_6:26); (3) of the trespass offering (Lev_7:6); (4) the leper’s log of oil (Lev_14:10); (5) the remainder of the omer (Lev_23:10-11); (6) the peace offering of the congregation; (7) the two loaves (Lev_13:19-20); and (8) the shewbread.

Of the offerings of the Lord made by fire.—That is, the former part of the offering, as the frankincense, which was the other part, was burnt as an offering to God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

9. they shall eat it] The Tal. Bab. (Sukkah 56 a) says that half was eaten by the outgoing and half by the incoming division of priests.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And it shall be Aaron's and his sons',.... The twelve cakes of the old bread, when taken off the shewbread table; these were divided between the courses of the priests that carried in and brought out; and the high priest had half from each course, so that the half was for Aaron or the high priest, and the other half for his sons, or the priests that ministered (i):

and they shall eat it in the holy place; in the tabernacle or some court of it, and not in their own houses: it is said the shewbread was not eaten sooner than the ninth day, nor after the eleventh; how? it was baked on the evening of the sabbath, and it was eaten on the sabbath, the ninth day; if a feast day happened to be on the eve of the sabbath, it was eaten on the tenth; if the two feast days of the beginning of the year so fell, it was eaten on the eleventh day (k): the reason why it was only eaten in the holy place is:

for it is most holy unto him; it was one of the most holy things, which were only to be eaten by males, and in the sanctuary not as the light holy things, which were eaten in the houses and families of the priests, and by their wives and daughters also:

of the offerings of the Lord made by fire, by a perpetual statute; not that the bread was a burnt offering, but the frankincense upon it, or by it, and so having a connection with it, the whole is said to be an offering by fire: the one was given to the priests of the Lord to eat, and the other was consumed on the altar; and both were an offering to the Lord; and the frankincense being offered by fire unto the Lord, instead of the bread it was reckoned as if that was so offered.

(i) Maimon. Hilchot Tamidin, c. 4. sect. 12, 14. (k) Menachot, c. 11. sect. 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Matthew Poole's English Annotations

i.e. The old bread now to be taken away.

Of the offerings, or, as one or being one of the offerings, &c., in regard of the incense which was offered by fire, and that for or instead of the bread, as was said on Lev 24:7, and therefore the broad was reputed as if it had been so offered.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

John Wesley's Explanatory Notes

It - The old bread now to be taken away. Made by fire - The incense was offered by fire, and that for or instead of the bread, and therefore the bread was reputed as if it had been so offered.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

והיתה AND IT SHALL BE — this meal-offering shall be — [AARON’S AND HIS SONS’]; (although the word מנחה is not mentioned in the text it is implicitly contained in the word לחם) because anything that is brought (offered) of grain comes under the term of ‎מנחה.

ואכלהו‎ AND THEY SHALL EAT IT; the suffix which is masc. refers to לחם which is masculine.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Ramban (Nachmanides)

Rabbi Moshe ben Nachman (Ramban / Nachmanides)

V’HAYTHAH’ (AND IT SHALL BE) FOR AARON AND HIS SONS — “[The feminine word ‘v’haythah’ refers to] the meal-offering, (and it shall be) is in the feminine, and in the preceding verse [7] lechem (bread) is mentioned, which is in the masculine, the word minchah (meal-offering) which is in the feminine must then be added to v’haythah. Ramban will suggest this is not necessary, as will be explained in the text. for anything which is offered of grain is included within the term minchah (meal-offering). [The masculine suffix in] ‘va’achaluhu’ (and they shall eat it), refers to the lechem” [“bread” mentioned in Verse 7, which is a masculine noun]. This is Rashi’s language. It is possible that the verb v’haythah [“and it shall be” — in the feminine] refers to each of the two ma’arachoth [“rows” of six loaves mentioned in Verse 6, since ma’arachah is in the feminine, and hence v’haythah is also in the feminine]. And by way of the Truth, [the mystic teachings of the Cabalah], ‘v’haythah’ (and it shall be) for Aaron and his sons refers back to brith olam [“an everlasting covenant” at the end of the preceding Verse 8, since the word brith is in the feminine], similar to what is said, ‘Brithi haythah’ (My covenant was) with him of life and peace.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Leviticus, in the Pentateuch, opens this verse with 15 words (13 distinct Hebrew lemmas). Its most distinctive word is ʼishshâh (“burnt offering”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

What does “burnt offering” (ʼishshâh) contribute to the verse as a whole?
How does Leviticus 8:31, which shares this passage’s theme, read alongside this verse?
What does the repetition of “holiness” (2× in this one verse) do in this verse?
These translations render this verse differently. What is at stake in choosing one wording over another?
«וְהָֽיְתָה֙» is a Qal Sequential Perfect verb. How does that grammatical form shape the action described?
Compare how Trapp's Complete Commentary and Joseph Benson's Commentary read this verse. Where do they agree or differ?

Things to notice

This verse counts 15 Hebrew ↔ 27 Greek words.
These translations choose different wording for 12 words in this verse.
“holiness” occurs 2× in this single verse.
13 distinct Hebrew lemmas span 15 words in this verse.