Leviticus 7:10 · Bible study
Leviticus 7:10 Commentary: Equality Among Priests in Grain Offerings
Hebrew · 7 what the commentators say
Meaning in one sentence
Why does God command that the grain offering be shared equally among all priests?
Research Summary
- Meaning: God commands that the raw or dry grain offering be divided equally among all priests, providing for each minister fairly.
- Key words: minchah (grain offering, gift), shemen (oil), ’ish ke’achiv (each like his brother, equal share).
- Main debate: The reason for the distinction from baked offerings, whether practical (raw offerings easier to divide, Wesley) or ceremonial (most holy status, Keil).
- Theological theme: God’s provision and equity among those who serve Him.
- Best use: Teaching on fairness in ministry support and the communal character of worship.
Translation Comparison
BSB Berean Standard Bible 2020
and every grain offering, whether dry or mixed with oil, belongs equally to all the sons of Aaron.
WEB World English Bible 2000
Every meal offering, mixed with oil or dry, belongs to all the sons of Aaron, one as well as another.
KJV King James Version 1769
And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.
ASV American Standard Version 1901
And every meal-offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another.
YLT Young's Literal Translation 1898
and every present, mixed with oil or dry, is for all the sons of Aaron--one as another.
Darby Darby Bible 1890
And every oblation, mingled with oil, and dry, shall all the sons of Aaron have, one as the other.
Douay-Rheims Douay-Rheims Bible 1899
Whether they be tempered with oil, or dry, all the sons of Aaron shall have one as much as another.
Translations in other languages (10 available)
Y todo presente amasado con aceite, y seco, será de todos los hijos de Aarón, tanto al uno como al otro.
E toda oferta de cereais amassada com azeite, e seca, será de todos os filhos de Arão, tanto ao um como ao outro.
Toute offrande pétrie à l’ huile et sèche sera pour tous les fils d’ Aaron, pour l’ un comme pour l’ autre.
Und alles Speisopfer, das mit Öl gemengt oder trocken ist, soll aller Kinder Aarons sein, eines wie des andern.
Ook alle spijsoffer met olie gemengd, of droog, zal voor alle zonen van Aaron zijn, voor den enen als voor den anderen.
E ogni oblazione impastata con olio, o asciutta, sarà per tutti i figliuoli d’Aaronne: per l’uno come per l’altro.
Przytem wszelaka ofiara śniedna, zagnieciona z oliwą albo prażona, wszystkim synom Aaronowym należeć będzie, tak jednemu, jako drugiemu.
и всякое приношение хлебное, смешанное с елеем и сухое, принадлежит всем сынам Аароновым, как одному, так и другому.
凡 素祭，無論是油 調和的 是乾的，都要 歸 亞倫 的子孫，大家均分。」
And every meal offering, mixed with oil or dry, is for all the sons of Aaron in equal measure.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 7:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Leviticus 7:10 mandates equal distribution among all priests for grain offerings that are not baked. The verse covers offerings mixed with oil (raw dough) and dry (without oil, as in the poor man’s offering, Lev 5:11). John Gill notes Jarchi’s interpretation that “dry” means no oil. Matthew Wesley observes that these offerings were raw and came in greater quantity, allowing them to be reserved and divided equally among the priests. Keil and Delitzsch acknowledge that the reason for the distinction from baked offerings (v.9) is not entirely clear, but the rule follows from the fact that all grain offerings are “most holy” (Lev 2:3). The scholars share confidence in the principle: God provides for all priests equitably, with no one receiving more than another from these offerings.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Practical division view: Wesley argues that the raw offerings were in greater quantity and easier to reserve and divide, so they were shared equally.
- Ceremonial mystery view: Keil and Delitzsch state the reason is not clear but follows from the most holy nature of grain offerings, implying a ceremonial logic not fully explained.
What is clear: The command ensures that all priests receive an equal share of the raw or dry grain offering, establishing a standard of fairness in provision.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Distribution of grain offerings | All priests are entitled to an equal share of the raw or dry grain offering. | Christians agree on the historical rule; debate focuses on whether the principle extends to church salaries or remains limited to the Levitical system. |
| Meaning of 'dry' | It refers to grain offerings without oil, such as the poor man's offering (Lev 5:11). | No debate among commentators on the meaning; some note Jarchi's clarification that it means no oil at all. |
| Reason for distinction from baked offerings | The baked offering goes to the officiating priest (v.9); the raw/dry offering is shared equally. | Some see a practical reason (raw offerings are bulkier and easier to divide, Wesley), while others hold that the reason is not fully specified in the text (Keil and Delitzsch). |
| Applicability today | The verse illustrates God's care for ministers and fairness. | Protestant traditions often apply it to support for all clergy equally; Catholic and Orthodox traditions historically see it as part of the ceremonial law fulfilled in Christ, with underlying principles of justice. |
Historical & Cultural Context
Leviticus 7 falls within the “law of the sacrifices” (Lev 6:8, 7:38), instructions given at the Tabernacle for how the priests and people are to handle offerings. The priesthood of Aaron had no land inheritance (Num 18:20); their livelihood came from the offerings. Thus distribution rules were vital. Verse 9 gives the baked grain offering to the officiating priest, while verse 10 gives the raw or dry grain offering to all priests equally. The raw offerings, whether mixed with oil (a dough-like state) or dry (no oil, as in Lev 5:11), could be stored and divided later. Wesley notes they came “in greater quantity” and were “raw, might more easily be reserved for the several priests to dress it in that way which each of them liked.” The equality clause “one as much as another” (Hebrew ’ish ke’achiv, “each like his brother”) ensures no priest is favored. This system supported the entire priestly community, not just the one on duty. It reflects a principle found elsewhere in Israel’s worship: God provides for all who serve Him, with special care for equity.
Textual Notes
The supplied sources note no significant textual variants for Leviticus 7:10. The Hebrew text is stable across manuscripts.
Reception History
Jewish commentators like Jarchi (11th century) interpreted the “dry” offering as having no oil, connecting it to the poor man’s offering (Lev 5:11). The Geneva Bible (1599) and Reformation commentators emphasized the equality clause as a model for church polity and minister support. In the early church, the verse was read typologically: the raw grain offering represented believers offered to God, and the equal distribution pointed to the equality of all believers in Christ. Modern conservative interpreters continue to see it as a divine mandate for fair provision among those who serve in God’s house.
Preaching This Verse
Three-point outline
- The specific offerings: God distinguishes between baked (v.9) and raw/dry (v.10) grain offerings, showing attention to practical realities.
- The recipients: “All the sons of Aaron” receive a share, no priest is excluded from God’s provision.
- The manner: “One as much as another” establishes a standard of fairness that transcends individual merit or office.
Five-point outline
- The types of grain offerings: mixed with oil or dry (no oil).
- The promise: “belongs to all the sons of Aaron.”
- The distribution: “one as well as another” (Hebrew ’ish ke’achiv).
- The contrast: unlike the baked offering which goes to the officiating priest (v.9), these are communal.
- The principle: God cares about fairness in ministry support, not just the cultic act.
Illustration hooks
- A team potluck where the dish that took hours to prepare is eaten immediately (baked), while the raw ingredients are divided up for everyone to take home later.
- Church staff salaries: some roles involve more immediate visibility, but the congregation’s giving is shared to support all workers fairly.
- A family meal where the cook gets the first serving, but then the rest is divided equally among everyone at the table.
Questions your congregation is asking
- Why does God care about such detailed distribution rules in worship?
- Does this passage mean every church leader should receive the same pay, or is there a wider principle about fairness?
- How can we ensure that our church’s resources reflect the equality God commanded among priests?
Leading a Discussion
This verse shows God’s concern for fair provision among all who serve in worship. The grain offering, a staple of the priestly diet, was to be shared equally, not hoarded by the one who performed the ritual. Use the questions below to explore how this ancient rule speaks to community, provision, and justice among God’s people today.
Discussion questions
- What types of grain offerings are listed? How do they differ from the baked offering in verse 9?
- What does the phrase “one as much as another” tell us about God’s values?
- Why do you think the baked offering goes to the officiating priest while the raw/dry offering is shared? What might this teach about practical wisdom in worship?
- How does this verse connect with other biblical passages about equality (e.g., Exodus 16:18, 2 Corinthians 8:14)?
- In what ways does your church or community reflect (or fail to reflect) this kind of equal provision for those who serve?
- How can this passage shape your prayers for the leaders and workers in your congregation?
- What would it look like to apply the principle of “one as much as another” to your own giving or sharing?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 16:18 | When they measured it with an omer, he who gathered much had nothing over, and he who gathered little had no lack. They each gathered according to his eating. |
| II Corinthians 8:14 | but for equality. Your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack, that there may be equality. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes that the guilt-offering and sin-offering are nearly identical in every ritual detail. The one clear distinction is that the Hebrew word for "food," used for the peace-offering, is never applied to the guilt-offering at all.
Geneva Bible Notes Reformed 1599
The Geneva note points out that every grain offering, whether mixed with oil or dry, is to be shared equally among all of Aaron's sons. No part goes only to the officiating priest. The regulation ensures that all the priests receive the same portion, without favor or distinction.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that the phrase should be read “or dry,” meaning an offering made without oil, as in the poor person’s sin offering. Whether moist or dry, the part remaining after the handful was burned belonged to the priests and was divided equally among them.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch observe a practical distinction in the meat-offering: prepared cakes and pastries went to the officiating priest alone because they were offered in small amounts, while flour, oil, and dry grain were shared among all priests since those offerings were more common and plentiful.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry notes that the trespass offering and sin offering are so alike in nature that they follow identical rules. Once the blood and fat were offered to God for atonement, the priests could eat the flesh, but only in the holy place.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes a practical reason for the different treatment of two offerings. The dry offering, without oil or drink, was limited in quantity and distributed equally among all priests. The raw meat offering, being more abundant, could be reserved so each priest could prepare it to his own taste.