What Does Leviticus 10:18 Mean in the King James?
Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The blood’s exclusion from the inner sanctuary does not end the offering; it makes the priests’ meal the form their participation takes.
THE MEANING
You meet a ritual where the boundary shapes participation: the blood is not brought into the inner set-apart place, while the priests eat the offering in the set-apart place. That meal belongs to bearing the congregation’s crookedness, holding exclusion and participation within one rite.
WHAT THIS UNDOES
It undoes the assumption that blood kept outside the innermost sanctuary makes the offering unusable: the passage treats that boundary as the reason the priests are to eat it in the set-apart place.
THE ROOT
קֹדֶשׁ
qōdesh
GROWS FROM
קדש
To set apart or consecrate for a specific purpose.
“holy place” in this verse is qōdesh. The Hebrew root names setting apart and consecration; it frames both the place from which the blood is absent and the place where the priests’ meal belongs. The distinction is about designated use: the boundary directs the offering into its priestly form.
ALSO GROWS
qādōsh: Set apart; dedicated
קָדוֹשׁ
The adjective describes what belongs within a boundary reserved for a purpose.
miqdāsh: Sanctuary; set-apart place
מִקְדָּשׁ
The sanctuary is the place-form of the same root, making location part of the verse’s meaning.
qiddēsh: Set apart; consecrate
קִדֵּשׁ
The verb shows setting apart as an act of designation, not only a quality.
אָכֹל
ʾākhol
GROWS FROM
אכל
To eat or consume.
“Eaten” can sound incidental, yet the verse makes eating the commanded response to the blood not being brought inward. The adjacent verse connects this same action to the priests’ role in bearing the congregation’s crookedness.
ALSO GROWS
maʾakhāl: Food; something eaten
מַאֲכָל
The root names both the act of eating and what is received as food.
ʾokhlah: Food; something for eating
אָכְלָה
This noun makes the meal tangible: the offering is received as food, not merely handled as a ritual object.
הוּבָא
hūvāʾ
GROWS FROM
בוא
To come or enter; in a causative form, to bring in.
The passive form translated “brought in” uses a root whose basic motion is coming or entering. The blood does not cross inward, while the offering is received through eating in the set-apart place.
ALSO GROWS
bōʾ: Come; enter
בּוֹא
The basic verb makes the verse’s boundary about what does or does not enter the inner place.
mābōʾ: Entrance; entry
מָבוֹא
The related noun gives the motion a threshold, echoing the distinction between the inner place and the place of the meal.
THE PATTERN
Within a sacrificial rite, the set-apart boundary determines how its participants receive and share in the offering.
And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?THE THREAD
Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?The eating root אכל (ʾ-k-l; eat, consume) and the set-apart root קדש (q-d-sh; set apart) recur here. This verse names what the meal accomplishes: the priests bear the congregation’s crookedness, so eating is part of their role in the rite.
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