Levítico 2:1

Almeida Revista e Corrigida

E, quando alguma pessoa oferecer oferta de manjares ao SENHOR, a sua oferta ser de flor de farinha; nela, deitar azeite e por o incenso sobre ela.

Parallel Translations

A Biblia Sagrada
E quando alguma pessoa oferecer oferta de alimentos ao SENHOR, a sua oferta ser de flor de farinha, e nela deitar azeite, e por o incenso sobre ela;

Almeida Revista e Atualizada
Quando alguma pessoa fizer oferta de manjares ao SENHOR, a sua oferta ser de flor de farinha; nela, deitar azeite e, sobre ela, por incenso.

Bible Verse Review
  from Treasury of Scripure Knowledge

meat offering: Minchah, from the Arabic manacha, to give, especially as a reciprocal gift, a gift, oblation, or eucharistical or gratitude offering, for the bounties of providence displayed in the fruits of the earth. It is termed a meat offering by our translators, because the term meat in their time was the general name for food. Leviticus 6:14-18, Leviticus 6:20-23, Leviticus 9:17, Numbers 15:4-21, Isaiah 66:20, John 6:35

fine flour: Exodus 29:2, Numbers 7:13, Numbers 7:19, Joel 1:9, Joel 2:14

pour oil: Leviticus 2:4-8, Leviticus 2:15, Leviticus 2:16, Leviticus 7:10-12, 1 John 2:20, 1 John 2:27, Jude 1:20

frankincense: Malachi 1:11, Luke 1:9, Luke 1:10, Revelation 8:3

Reciprocal: Genesis 4:3 - the fruit Exodus 30:34 - frankincense Leviticus 2:7 - of fine Leviticus 5:11 - fine flour Leviticus 7:37 - meat Leviticus 9:4 - and a meat Leviticus 10:12 - Take Leviticus 14:10 - a meat offering Numbers 8:8 - his meat Numbers 28:5 - General Judges 9:9 - wherewith 2 Chronicles 13:11 - sweet incense Ezra 6:9 - wheat Matthew 2:11 - frankincense

Gill's Notes on the Bible

And when any man will offer a meat offering unto the Lord,.... Or, "when a soul", and which Onkelos renders "a man", so called from his more noble part; and, as the Jews say, this word is used because the Minchah, or meat offering here spoken of, was a freewill offering, and was offered up with all the heart and soul; and one that offered in this manner, it was all one as if he offered his soul to the Lord s: there were some meat offerings which were appointed and fixed at certain times, and were obliged to be offered, as at the daily sacrifice, the consecration of priests, the waving of the sheaf, c.

Exodus 29:40 but this was a freewill offering wherefore it is said, "when any man will offer"; the Hebrew word

מנחה, "a meat offering", may be derived from נחה, "to bring" or "offer", and so is a name common to offerings of any sort; or from

הניח, to "recreate" and delight, it being of a sweet savour to the Lord, as other offerings were; others derive it from מנח, a root not in use, and in the Chaldee language signifies a gift or present, in which sense this word is used, Genesis 32:13

his offering shall be of fine flour; of flour of wheat,

Exodus 29:2 for, as the Jews say, there is no fine flour but wheat, and this was for the meat offering, 1 Chronicles 21:23 and this was to be of the finest of the wheat; for all offerings, whether private or public, were to be of the best, and to be brought from those places which were noted for having the best; and the best places for fine flour were Mechmas and Mezonicha, and the next to them were Caphariim, in the valley; and though it might be taken out of any part of the land of Israel and used, yet it chiefly came from hence t; and according to the Jewish writers u; the least quantity of fine flour used in a meat offering was the tenth part of an ephah, which was about three pints and a half, and a fifth part of half a pint: Christ was prefigured by the meat offering; his sacrifice came in the room of it, and put an end to it, Psalms 40:7 whose flesh is meat indeed, the true meat or bread, in distinction from this typical meat offering, John 6:55 the fine flour denotes the choiceness, excellency, and purity of Christ; the dignity of his person, the superiority of him to angels and men, being the chiefest, and chosen out of ten thousand; the purity of his human nature being free from the bran of original corruption, and the spotlessness of his sacrifice: and fine flour of wheat being that of which bread is made, which is the principal part of human sustenance, and what strengthens the heart of man, and nourishes him, and is the means of maintaining and supporting life; it is a fit emblem of Christ, the bread of life, by which the saints are supported in their spiritual life, and strengthened to perform vital acts, and are nourished up unto everlasting life, and who, as the meat offering, is called the bread of God, Leviticus 21:6 John 6:33

and he shall pour oil upon it; upon all of it, as Jarchi observes, because it was mingled with it, and it was the best oil that was used; and though it might be brought from any part of the land of Israel, which was a land of oil olive, yet the chief place for oil was Tekoah, and the next to it was Ragab beyond Jordan, and from hence it was usually brought w; and the common quantity was a log, or half a pint, to a tenth deal of fine flour, as Gersom asserts from the wise men, and to which Maimonides x agrees; and Gersom on the place observes, that it is proper that some of the oil should be put in the lower part of the vessel, and after that the fine flour should put in it, and then he should pour some of it upon it and mix it: the oil denotes the grace of the Spirit poured out upon Christ without measure, the oil of gladness, with which he was anointed above his fellows, and from whence he has the name of Messiah or Christ, or Anointed; and with which he was anointed to be prophet, priest, and King, and which renders him very desirable and delightful to his people, his name being as ointment poured forth, Psalms 45:7

and put frankincense thereon; on a part of it, as Jarchi's note is; and according to him, the man that brought the meat offering left an handful of frankincense upon it on one side; and the reason of this was, because it was not to be mixed with it as the oil was, and it was not to be taken in the handful with it z; and the quantity of the frankincense, as Gersom says, was one handful: this denoted the sweet odour and acceptableness of Christ, the meat offering, both to God and to his people: it is an observation of the Jewish writers, that the pouring out of the oil on the fine flour, and mixing it with it, and putting on the frankincense, might be done by a stranger, by any man, by the man that brought the meat offering, but what follows after the bringing of it to the priest were done by him a.

s Jarchi, Aben Ezra, & Baal Hatturim, in loc. t Misn. Menachot, c. 8. sect. 1. u Jarchi & Gersom in loc. w Misn. Menachot, c. 8. sect. 3. x Hilchot Maaseh, Hakorbanot, c. 13. sect 5. z Vid T. Bab. Sotah, fol. 14. 2. a T. Bab. Menachot, fol. 9. 1. & 18. 2. & Pesachim, fol. 36. 1. & Jarchi in loc.

Barnes' Notes on the Bible

A meat offering - Better translated in Leviticus 2:4 an oblation of a meat offering קרבן qorbân, see Leviticus 1:2 מנחה mı̂nchāh. signifies literally a “gift”; and it appears to have been applied especially to what was given by an inferior to a superior Genesis 32:18-20; Genesis 43:11; Jdg 3:15; 1 Samuel 10:27 : but in the technical language of the Law, it regularly denoted the vegetable offerings as distinguished from the animal offerings. Our translators have rendered it “meat-offering”, applying the word “meat”, according to old usage, as a general term for food. Vegetable-offering or meal-offering would be a more convenient rendering.

The meaning of the מנחה mı̂nchāh appears to be much more simple than that of the animal sacrifices. The מנחה mı̂nchāh, as a sacrifice, was something surrendered to God, which was of the greatest value to man as a means of living. It might thus seem to be merely eucharistic. But it should not be overlooked that the grain had been modified, and made useful, by man’s own labor. Hence, it has been supposed that the מנחה mı̂nchāh expressed a confession that all our good works are performed in God and are due to Him.

The order in which the kinds of offering are named agrees with their development in order of time. The burnt-offering and the מנחה mı̂nchāh answer to the first two offerings on record Genesis 4:3-4; Amos 5:22.

Three kinds of מנחה mı̂nchāh are here mentioned; (1) Leviticus 2:1-3; (2) Leviticus 2:4-7; (3) Leviticus 2:14-16. Of each of them a small portion was burned on the altar “for a memorial,” and the remainder was given to the priests. The offerings of flour belonged to the priests at large, but those of cakes and wafers to the officiating priests, Leviticus 7:9-10. Instructions to the priests are given in Leviticus 6:14-23.

Fine flour - finely bolted flour of wheat. It was probably always presented in a bowl, compare Numbers 7:13.

Oil - For the purpose of anointing and as food; in both senses a symbol of divine grace.

Frankincense - See the Exodus 30:34 note.

Clarke's Notes on the Bible

CHAPTER II

The meat-offering of flour with oil and incense, 1-3.

The oblation of the meat-offering baked in the oven and in

the pan, 4-6.

The meat-offering baked in the frying-pan, 7-10.

No leaven nor honey to be offered with the meat-offering, 11.

The oblation of the first-fruits, 12.

Salt to be offered with the meat offering, 13.

Green ears dried by the fire, and corn to be beaten out of

full ears, with oil and frankincense, to be offered as a

meat-offering of first-fruits, 14-16.

NOTES ON CHAP. II

Verse Leviticus 2:1. Meat-offering — מנחה minchah. For an explanation of this word Genesis 4:3, and Lev. vii. Calmet has remarked that there are five kinds of the minchah mentioned in this chapter.

1. סלת soleth, simple flour or meal, Leviticus 2:1.

2. Cakes and wafers, or whatever was baked in the oven, Leviticus 2:4.

3. Cakes baked in the pan, Leviticus 2:5.

4. Cakes baked on the frying-pan, or probably, a gridiron, Leviticus 2:7.

5. Green ears of corn parched, Leviticus 2:14.

All these were offered without honey or leaven, but accompanied with wine, oil, and frankincense. It is very likely that the minchah, in some or all of the above forms, was the earliest oblation offered to the Supreme Being, and probably was in use before sin entered into the world, and consequently before bloody sacrifices, or piacular victims, had been ordained. The minchah of green ears of corn dried by the fire, c., was properly the gratitude-offering for a good seed time, and the prospect of a plentiful harvest. This appears to have been the offering brought by Cain, Genesis 4:3

Genesis 4:3. The flour, whether of wheat, rice, barley, rye, or any other grain used for aliment, was in all likelihood equally proper; for in Numbers 5:15, we find the flour of barley, or barley meal, is called minchah. It is plain that in the institution of the minchah no animal was here included, though in other places it seems to include both kinds; but in general the minchah was not a bloody offering, nor used by way of atonement or expiation, but merely in a eucharistic way, expressing gratitude to God for the produce of the soil. It is such an offering as what is called natural religion might be reasonably expected to suggest: but alas! so far lost is man, that even thankfulness to God for the fruits of the earth must be taught by a Divine revelation; for in the heart of man even the seeds of gratitude are not found, till sown there by the hand of Divine grace.

Offerings of different kinds of grain, flour, bread, fruits, c., are the most ancient among the heathen nations and even the people of God have had them from the beginning of the world. See this subject largely discussed on Exodus 23:29, where several examples are given. Ovid intimates that these gratitude-offerings originated with agriculture. "In the most ancient times men lived by rapine, hunting, c., for the sword was considered to be more honourable than the plough but when they sowed their fields, they dedicated the first-fruits of their harvest to Ceres, to whom the ancients attributed the art of agriculture, and to whom burnt-offerings of corn were made, according to immemorial usages." The passage to which I refer, and of which I have given the substance, is the following: -

"Non habuit tellus doctos antiqua colonos:

Lassabant agiles aspera bella viros.

Plus erat in gladio quam curvo laudis aratro:

Neglectus domino pauca ferebat ager.

Farra tamen veteres jaciebant, farra metebant:

Primitias Cereri farra resecta dabant.

Usibus admoniti flammis torrenda dedere:

Multaque peccato damna tulere suo."

FASTOR., lib. ii., ver. 515.

Pliny observes that "Numa taught the Romans to offer fruits to the gods, and to make supplications before them, bringing salt cakes and parched corn; as grain in this state was deemed most wholesome." Numa instituit deos FRUGE colere, et MOLA SALSA supplicare, atque (ut auctor est Hemina) far torrere, quoniam tostum cibo salubrius esset. - HIST. NAT. lib xviii., c. 2. And it is worthy of remark, that the ancient Romans considered "no grain as pure or proper for divine service that had not been previously parched." Id uno modo consecutum, statuendo non esse purum ad rem divinam nisi tostum. - Ibid.

God, says Calmet, requires nothing here which was not in common use for nourishment; but he commands that these things should be offered with such articles as might give them the most exquisite relish, such as salt, oil, and wine, and that the flour should be of the finest and purest kind. The ancients, according to Suidas, seem to have made much use or meal formed into a paste with milk, and sometimes with water. (See Suidas in Μαζα.) The priests kept in the temples a certain mixture of flour mingled with oil and wine, which they called υγιεια Hugieia or health, and which they used as a kind of amulet or charm against sickness; after they had finished their sacrifices, they generally threw some flour upon the fire, mingled with oil and wine, which they called θυληματα thulemata, and which, according to Theophrastus, was the ordinary sacrifice of the poor.