And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

And that which is left thereof shall Aaron and his sons eat: it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it.

And the part of the flour that is left, Aaron and his sons shall eat, without leaven: and he shall eat it in the holy place of the court of the tabernacle.

And the remainder thereof shall Aaron and his sons eat: unleavened shall it be eaten in a holy place; in the court of the tent of meeting shall they eat it.

And the remnant of it do Aaron and his sons eat; with unleavened things it is eaten, in the holy place, in the court of the tent of meeting they do eat it.

And whatever is over Aaron and his sons may have for their food, taking it without leaven in a holy place; in the open space of the Tent of meeting they may take a meal of it.

And the remaining portion of the flour, Aaron shall eat with his sons, without leaven. And he shall eat it in the holy place, in the atrium of the tabernacle.

Quod superfuerit ex minha, comedent Aharon et filii ejus: azymum comedetur in loco sancto, in atrio tabernaculi conventionis, comedent illud.

And the remainder thereof. He repeats what we have seen just before, that the residue of those oblations, in which there was peculiar holiness, should belong to the priests; but upon condition that they should be eaten nowhere except in the sanctuary. A special precept is also given as to the minha, (meat-offering,) that it should not be made into leavened bread; for thus the meal, which had been already dedicated to God, would be changed into common food, which could not be done without profanation. Since, then, God admits the priests, as it were, to His own table, the dignity of their office is not a little heightened by this privilege; yet in such a manner as that by their liberty the reverence due to God's service may not be impaired. Afterwards Moses confirms in general terms that right, which had been before assigned to them, that they should take what remained of the burnt-offerings, on condition that it should be eaten by males only, and in the sacred place; in order that God's presence may not only act as a restraint on their luxury and intemperance, but, also instruct them in the sobriety due from His servants, and, in a word, accustom them to exceeding purity, whilst they reflect that they are separated from all others. At the end of ver. 18, some translate it in the neuter gender, "every thing that shall have touched them shall be holy:" but in this passage Moses seems to me to prescribe that none but the priests should touch the minha. It was said elsewhere of the altar and its vessels, that by virtue of their anointing they sanctified whatever was placed upon them; but we now see that ordinary men are prohibited from touching sacred things, that their sanctity may be inviolate. For we know that the sons of Aaron were anointed with this object, that they alone might be allowed to touch whatever was consecrated to God. Therefore the verb in the future tense is put for the imperative. So also it is soon afterwards said of the victims, ver. 27, "Whosoever shall touch the flesh thereof shall be holy:" [1] because Moses enacts this special law for the priests, that they alone should handle the sacrifices. Nor does what immediately follows contradict this, "when there is sprinkled of the blood thereof on any garment," etc.; for he does not mean to say that the garments or any vessels would be consecrated by the mere touch; but it is an argument from the less to the greater; if it were not lawful to take a garment sprinkled with the blood, or the pots in which the flesh was dressed, out of the tabernacle, unless the garment were washed, or the pots broken or rinsed, much more were they to beware lest any of the ordinary people should meddle with it. For how shall a mortal man dare to lay a hand upon that holy thing (sanctitati) which could not even cleave to the garment; of a priest without atonement? The sum is that a thing so holy should not be mixed with unhallowed things.

Footnotes

1 - A. V., "Whatsoever," following the V. and not LXX.

With unleavened bread shall it be eaten - This should be, it (the remainder) shall be eaten unleavened.

And the remainder thereof shall Aaron and his sons eat,.... What quantity of fine flour the meat offering consisted of is not said; very probably it was left to the offerer to bring what he would, since it was a freewill offering:
with unleavened bread shall it be eaten in the holy place; or rather, "unleavened shall it be eaten"; for it cannot well be thought that bread of any sort should be eaten with this offering, which, properly speaking, was itself a bread offering, and so it should be called, rather than a meat offering; and certain it is, that no meat offering was to be made of leaven, but of fine flour unleavened, and so to be eaten, not by the priests in their own houses, but in the tabernacle; not in that part of it properly called the holy place, in distinction from the holy of holies, but as it follows:
in the court of the tabernacle of the congregation they shall eat it; in a room provided in that court for that purpose, as afterwards in the temple.

His sons - The males only might eat these, because they were most holy things; whereas the daughters of Aaron might eat other holy things. In the court - In some special room appointed for that purpose. The reason why this was to be eaten only by holy persons, and that in an holy place, is given Leviticus 6:17, because it is most holy.