Leviticus 7:18

Lev 7:18 And if [any] of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.

Ver. 18. It shall be an abomination.] Kept beyond the time; and so uneatable, unsacrificeable, profane, stinking.

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.

7:18 The Hebrew term for contaminated (piggul) occurs only in three other places (19:7; Isa 65:4; Ezek 4:14). It is always used in reference to meat that is unacceptable for sacrifice or human consumption.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The sin wherefore he offered shall remain.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

if any of the flesh of the sacrifice . . . be eaten at all on the third day, it shall not be accepted, neither . . . imputed--The sacrifice will not be acceptable to God nor profitable to him that offers it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(18) And if any of the flesh . . . be eaten.—The owner of the sacrifice was responsible for the due observance of this injunction. If, through his neglect, any one ate of the sacrifice after the limited time here specified, the efficacy of the sacrifice was disannulled, and the offerer had to bring another votive offering.

It shall be an abomination.—That is, the flesh left so long in the Eastern climate begins to putrefy, and becomes loathsome and offensive on the third day; so that which is holy becomes desecrated.

And the soul that eateth of it.—Hence he who ate it after the prescribed time was regarded as eating carrion, he bore his guilt, i.e., incurred the penalty of excision.

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

18. it shall be an abomination] Heb. piggûl, a word which occurs here and in Lev_19:7 of the flesh of the Peace-Offering which is eaten on the third day, and elsewhere only in Isa_65:4, broth of abominable things (Heb. piggûlim); Eze_4:14, abominable flesh (Heb. flesh of Piggûl). In both these passages food of an unclean character, perhaps mixed with blood, is referred to (cp. Rel. Sem.2, 343, note 3). The word is a common technical term in the Mishna. It is unfortunate that both here and in Lev_7:21 ‘abomination,’ which is generally the translation of tô‘çbhah, should be employed as the English equivalent of two other Heb. words, but it is difficult to find a good English word for piggûl.

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.

And the flesh that toucheth any unclean thing shall not be eaten,.... That is, the flesh of the peace offerings; should it be touched by any unclean person, man or woman; that was so in a ceremonial sense, being profluvious or menstruous, or having touched anything unclean, or touched by any unclean creature, as a dog or the like, as it might be while carried from the tabernacle to any of their tents or houses:

it shall be burnt with fire; that no profit might be had of it; and this was to make them careful in carrying it from place to place:

and as for the flesh, all that be clean shall eat thereof; that are clean in a ceremonial sense; as all that are clean in an evangelic sense, through the blood and righteousness of Christ, may, by faith, eat his flesh and drink his blood. Jarchi observes, that whereas it is said, Deu 12:27 "thou shall eat the flesh"; some might object and say, that none might eat of the peace offerings but the owners of them, therefore it is said here, "all that be clean shall eat"; not the owners only, nor the priests and Levites only, but whoever the offerer should invite to eat thereof, provided he was but clean.

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

It was proper that the sacrificial meat should not be polluted by any approach to putrefaction. But the exclusion of a mean-spirited economy may further have furnished the ground for the distinction between the thank-offerings and the others. The most liberal distribution of the meat of the offering, particularly among the poor who were invited to partake, would plainly be becoming when the sacrifice was intended especially to express gratitude for mercies received.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Yea rather. Hebrew, "it is an abomination to be thrown away," and the soul, &c. Thus by neglecting to comply exactly with God’s commands, we lose the fruits of our former piety. (Haydock) --- The flesh of these victims might be eaten in any clean place, by all those who were not defiled, chap. x. 14. (Josephus) (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

It shall not be imputed unto him for an acceptable service to God.

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

18. Neither shall it be imputed unto him — It shall not be reckoned or accounted as a worthy act, as was Abraham’s faith. Gen_15:6. Obedience is more acceptable than sacrifice, without which an offering becomes an abomination. Isa_1:11-15.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Neither shall it be imputed - For an acceptable service to God.

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

אם האכל יאכל וגו' ‏ AND IF ANY [OF THE FLESH] SHOULD BE EATEN AT ALL [ON THE THIRD DAY) — Scripture is speaking of one who has the intention whilst slaughtering thė sacrifice to eat it (the flesh) on the third day. One might think that what the text really means is, that if one has eaten of it on the third day it becomes disqualified retrospectively (i. e., that it is regarded as having been invalid from the moment that it was offered)! Scripture, however, states, “As for him that offereth it, there shall be no מחשבה to him” implying that at the time when it is offered it can become disqualified, and that it cannot become disqualified on the third day (Sifra, Tzav, Section 8 1). And the following is its meaning (that of the text): At the time when it is offered, this shall not enter the mind of any priest performing a rite with it, to eat of it on the third day, and if he does harbour such a thought, it becomes פגול, an abominable thing,

והנפש האכלת ממנו AND THE SOUL THAT EATETH OF IT even within this period (of three days), עונה תשא SHALL BEAR ITS INIQUITY.

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.