What Does Leviticus 7:18 Mean in the King James?
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.
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 eater does not merely consume the offering past its limit: the verse says the eater carries its crookedness.
THE MEANING
This verse puts a precise boundary before you: flesh from the peace offering eaten on the third day is neither accepted nor credited to the one presenting it. The text calls it פִּגּוּל (piggul, a tainted thing), and says the eater bears its crookedness. The offering’s standing and the eater’s burden stay joined.
WHAT THIS UNDOES
The text dissolves the assumption that once a gift is offered, its later use remains acceptable regardless of timing.
THE ROOT
תִּשָּׂא
tissa
GROWS FROM
נשא
To lift, carry, or bear.
תִּשָּׂא (tissa, “shall bear”) is a form of נשא (nasa, “carry” or “lift”). The eater carries the consequence in the verb itself; it is more than a status assigned from outside.
ALSO GROWS
nasa: Lift, carry, bear.
נָשָׂא
This is the root verb behind “shall bear,” placing the eater in the role of carrying the consequence.
nasi: Leader, prince; one raised to a position of standing.
נָשִׂיא
This related form shares the root’s sense of lifting, showing that נשא can describe both a load carried and a person elevated.
שְׁלָמִים
shelamim
GROWS FROM
שלם
To be whole or complete; to make whole.
שְׁלָמִים (shelamim, “peace offerings”) shares its root with words for wholeness and making good. The third-day limit shows that the offering’s association with wholeness does not make its use unlimited.
ALSO GROWS
shalom: Wholeness, welfare, well-being.
שָׁלוֹם
This branch makes the offering’s link to wholeness audible inside its Hebrew name.
shillem: Repay, pay, or make good.
שִׁלֵּם
The same root also describes making good what is owed, bringing a sense of completion and account into the offering’s name.
יֵחָשֵׁב
yeḥashev
GROWS FROM
חשב
To think, plan, reckon, or count.
“imputed” in this verse is yeḥashev. The offering is not only called unacceptable; it is not counted to the person who presents it. The root links this reckoning language with thought and account-making, naming a consequence for the offering’s standing as well as for its eater.
ALSO GROWS
maḥashavah: Thought, plan, intention.
מַחֲשָׁבָה
This word shares חשב and shows the root’s range from forming a thought to reckoning something.
ḥeshbon: Account, calculation.
חֶשְׁבּוֹן
This branch makes the accounting sense in “imputed” concrete: the offering is not counted to its presenter.
THE PATTERN
Receiving consecrated food is governed by boundaries, and crossing them changes the consequences of eating.
And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.THE THREAD
And the LORD said unto Aaron, Thou and thy sons and thy father’s house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood.Leviticus uses תִּשָּׂא (tissa, “shall bear”) for the eater carrying the offering’s crookedness; Numbers uses the same root, נשא (nasa, “carry” or “bear”), for bearing the sanctuary’s iniquity. The shared verb presents iniquity as a burden carried by the person named.
This reading is from Selah Verse.
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